สดุดี 10:4 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.

The wicked, through the pride of his countenance, will not seek after God,.... We supply it, "after God"; as do the Targum and Kimchi on the place: the sense is, he will not seek to God for counsel or assistance, he will not pray unto him; which is the character of every unregenerate man, Rom 3:11; or, he will not inquire into the will of God, to know what is right or what is wrong, but will do what seems best in his own eyes: and this arises from the pride of his heart, which shows itself in his countenance, in his proud and haughty look. It is said of the little horn, who is antichrist, that he has a look more stout than his fellows, Dan 7:20. The words may be rendered, "the wicked inquires not into the height of his anger"; so Ainsworth observes; that is, of God's anger; he is not concerned about it; he neither fears God nor regards men. Jarchi's sense of the words is, "all his thoughts say unto him, God will not inquire into everything that I shall do, for there is no judgment.'' God is not in all his thoughts; nor in any of them, for they are evil continually; and if he does at any time think of him, his thoughts of him are wrong; he thinks he is altogether such an one as himself: or, "all his thoughts are, there is no God" (z): though he does not choose to say so, he thinks so; at least, he wishes it may be so; and he works himself into such impiety and atheism as to deny the providence of God, and thinks that he does not govern the world, nor concern himself with what is done below; that he takes no notice of men's actions, nor will call them to an account for them; and that there will be no future state or judgment, in which secret as well as open things will be made manifest: or, as the Chaldee paraphrase glosses it, "that all his thoughts are not manifest before the Lord". (z) "non Deus, omnes cogitationes ejus", Montanus, Vatablus, Muis; "nullum esse Deum hae sunt omnes cogitationes ejus", Junius & Tremellius, Piscator, Ainsworth.

Do you see the fruit of vice? Their light is extinguished, their thinking impaired, they are taken captive by wickedness. Just as the disabled person constantly falls into a pit, so too these people, since they do not have the fear of God before their eyes, are totally absorbed in vice—not a case of now in virtue and now in vice, but permanently in vice, mindful not of hell, or of the judgment to come or of accounts to be rendered. Instead, rejecting all these aids as though bridle and bit, they are like a ship without ballast that is at the mercy of winds and fierce billows with no one to guide their thinking. Do you see the wicked in the actual condition of vice having to give an account? After all, what is worse than an unbridled horse, a ship without ballast, a maimed individual? Yet more miserable than all these is the person living in vice, having extinguished the light coming from the fear of God and given over to captivity.

"The sinner has angered the Lord" [Psalm 10:4]. Let no one congratulate the man that prospers in his way, to whose sins no avenger is near, and an approver is by. This is the greater anger of the Lord. For the sinner has angered the Lord, that he should suffer these things, that is, should not suffer the scourging of correction. "The sinner has angered the Lord: according to the multitude of His anger He will not search it out." Great is His anger, when He searches not out, when He as it were forgets and marks not sin, and by fraud and wickedness man attains to riches and honours: which will especially be the case in that Antichrist, who will seem to man blessed to that degree, that he will even be thought God. But how great this anger of God is, we are taught by what follows.

In his wish to give vent to his anger and desires, [a wicked person] becomes so caught up in his passion as to be unaware that there is someone who has an eye to human affairs.… He acts as if God were not surveying what happens.

The unbeliever and the sinner never keeps God before his eyes; instead, each day and at every moment he soils and sullies his paths, not believing there is any judgment. Well, what is the reason for this?… He completely despises your laws; he spends all his time in lawlessness. The unbeliever, in fact, belittles and vilifies the commands of God.

"God is not." Above, the Psalmist set forth certain causes of the malice of the wicked, of which one was permissive, because God withdrew far off; the second was inductive, namely the flattering tongue. Here are set forth other motivating causes, namely intrinsic ones, which are two: namely contempt of God and personal presumption. The second, at "he said in his heart." Regarding the first, he does two things. First, he sets forth that the wicked man does not think about God. Second, that he does not fear God's judgments, at "they are removed." Regarding the first, he does two things. Because first he sets forth the turning away from God, or his contempt. Second, the effect of the turning away, at "they are defiled." He says therefore, "God is not in his sight." Jerome has, "in his thoughts," because he thinks nothing about God; and it is connected thus: the sinner will not seek God, because God is not in his sight, that is, in his intention or thought. Job 21: "They said to God: Depart from us; we do not desire the knowledge of your ways." The effect is that "his ways are defiled," that is, they are sordid at all times. The ways of the sinner are his thoughts or his wills: Wis. 1: "Wisdom will not enter a soul that devises evil, nor will it dwell in a body subject to sins." And they are said to be defiled through sin, or in the likeness of the sins of the preceding time. This can be said allegorically of the Antichrist, morally of sinners: because by the very fact that God is not in their intention, they turn themselves to temporal things, by which the soul is defiled insofar as it mingles with things that are lower than the soul. But the soul mingled with God, who is better than the soul, is not defiled but glorified. Lam. 1: "Her filthiness is on her feet, and she did not remember her end." Ps. 34: "Their ways are darkness and slipperiness." Jer. 2: "They have forsaken me, the fountain of living water, and have dug for themselves broken cisterns that cannot hold water." Jerome has, "His ways bring forth," because sinners propose to do various things: Lk. 12: "My soul, you have many goods laid up for many years; eat and make merry." And the Lord said, "Fool, this night," etc. Ps. 7: "He conceived sorrow and brought forth iniquity." He who clings to temporal things is not fixed in one, because it does not suffice; and because of this, he thinks of various things.

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."

The face expresses the self-conceit, whose fruit is practical atheism (Psa 14:1).