สดุดี 10:13 วิจารณ์

The Septuagint translation joins this psalm with the ninth, and makes them but one; but the Hebrew makes it a distinct psalm, and the scope and style are certainly different. In this psalm, I. David complains of the wickedness of the wicked, describes the dreadful pitch of impiety at which they had arrived (to the great dishonour of God and the prejudice of his church and people), and notices the delay of God's appearing against them (Psa 10:1-11). II. He prays to God to appear against them for the relief of his people and comforts himself with hopes that he would do so in due time (Psa 10:12-18).

INTRODUCTION TO PSALM 10 This psalm in the Septuagint version, and those that follow it, is a part and continuation of the preceding psalm, and makes but one with it; hence in these versions the number of the following psalms differ from others, and what is the eleventh with others is the tenth with them, and so on to the hundred fourteenth and one hundred fifteenth, which also are put into one; but in order to make up the whole number of one hundred and fifty, the hundred sixteenth and the hundred forty seventh are both divided into two; and indeed the subject of this psalm is much the same with the former. Antichrist and antichristian times are very manifestly described; the impiety, blasphemy, and atheism of the man of sin; his pride, haughtiness, boasting of himself, and presumption of security; his persecution of the poor, and murder of innocents, are plainly pointed at; nor does the character of the man of the earth agree to well to any as to him: his times are times of trouble; but at the end of them the kingdom of Christ will appear in great glory, when the Gentiles, the antichristian nations, will perish out of his land, Psa 10:1.

Wherefore doth the wicked contemn God?.... God may be said to be contemned or despised, when his being, perfections, and providence are denied, or called in question, or abused, Psa 10:9; when his word is derided, the great things of his law are counted as a strange thing Hos 8:12, and the truths of his Gospel are reckoned foolishness; and instead of these, the decrees, doctrines, and traditions of men, are set up, as by antichrist; and when his ministers, and especially his Son, are treated with disdain, Luk 10:16; he hath said in his heart, thou wilt not require it, or "seek it" (i); or inquire after it, his iniquity; the sense is, that God will make no inquiry after sin, and bring it into judgment, unto account, and under examination; or will not make inquisition, that is, for blood, for the blood of the saints and martyrs of Jesus, shed by antichrist; or will not require it at his hands, or recompense vengeance for it: all which is false and vain; the contrary to it will be found true. (i) "te non inquisiturum", Piscator, Michaelis; so Ainsworth.

Accordingly understanding now the manifest judgment, and in exultation at it, they say, "Wherefore has the ungodly angered God?"; that is, what has it profited him to do so great evil? "For he said in his heart, He will not require it."

"Arise." Above, the Psalmist diligently pursued the order of human iniquity; here, as if driven by zeal and crying out, he implores assistance against this wickedness. And first, he implores assistance. Second, he introduces prayers and their being heard. Third, he foretells his being heard. The second, at "do not forget." The third, at "break." And he asks for one thing and presupposes another: he asks that God arise, "Arise." The Lord seems to sleep when he allows the good to be afflicted; he arises when he delivers. Is. 52: "Arise, arise, put on your strength, O Zion." He presupposes divine power: "Let your hand be exalted," in power; and he speaks in the likeness of an angry striker, when he wishes to strike the enemy and raises his hand. Sir. 36: "Lift up your hand over the foreign nations, that they may see your power." Is. 26: "Let your hand be exalted so that they may not see. Let them see," etc. "And let them be confounded who are zealous against the people." He sets forth the reasons: "do not forget." And note that because this Psalm was made against sinners persecuting the just, he always sets forth on one side the malice of sinners and on the other the affliction of the just. He therefore first sets forth the reasons. Second, he shows them to be effective, "see, because," etc. And he sets forth two reasons: one on the part of the just, and another on the part of the wicked, at "why has the wicked one provoked?" He says therefore, "and let it be exalted," because otherwise what the wicked say will seem true, that you have forgotten the poor. Is. 49: "Can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet I will not forget you." Ps. 136: "Let my tongue cleave to my palate, if I do not remember you." Another reason on the part of the wicked, who sin more grievously if they are not punished: Eccl. 8: "And because sentence is not speedily pronounced against the evil," etc. And therefore he says, "why?"; as if to say: because of this, the wicked provoke God by sinning, because they do not believe they will be called to account through punishments. Job 22: "He walks about the poles of heaven, and does not consider our matters"; and "you say, what does God know; and as if through darkness he judges." Ezek. 9: "God has forsaken the earth."

The Psalmist mourns God's apparent indifference to his troubles, which are aggravated by the successful malice, blasphemy, pride, deceit, and profanity of the wicked. On the just and discriminating providence of God he relies for the destruction of their false security, and the defense of the needy. (Psa. 10:1-18) These are, of course, figurative terms (compare Psa 7:6; Psa 13:1, &c.). hidest--Supply "thine eyes" or "face."

It is in vain to suppose God will overlook sin, however forbearing; for He carefully examines or beholds all wickedness, and will mark it by His providential (Thine hand) punishment.