Psalm 10

Psalm 10  •  5 min. read  •  grade level: 10
This Psalm seems more general; more generally characteristic. The trouble includes all. They are e-nosh min ha-aretz (the man of the earth) and so on to verse 15 inclusive, Jew, heathen, Antichristian, of those not humble and godly—verses 12 and 14 and its use by the Apostle, plainly show this. It is evidently Antichrist, compare Titus 1:1616They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. (Titus 1:16).
2. Ra-sha (wicked one) in the singular; so in verses 3, 4, 13.
This Psalm shows that the extremity and helplessness of the poor Remnant, that put their trust in God, is the occasion of God's arising, so as to put out this wickedness forever. It expresses their cry, which is one of fear but of dependence, at the manifestation of the enemy, and his grievousness; but this confidence and wrongness of object which make him forget God (v. 4) draws out there the cry of the Remnant-out to God to aim against, and put his name out of remembrance, so that destructions come to a perpetual end. Verses 16, 17, 18, give the full development of the result, and the manner of them.
18. Notice the expression "The man of the earth" "The God of the earth," and "of the whole earth," is a name we are familiar with; compare the history of Nebuchadnezzar, and indeed the account of Babel, for the first development of this principle of iniquity on earth. But read the Psalm with attention, for its consummation of wickedness of heart-the infidel heart-the lawlessness of the lawless-as the verses give us the acts by which it is brought into exhibition.
The character of the wicked one is especially brought out, and the way he acts in the land. But God will not forget the humble; He sees the wicked's doings. He has prepared the heart of the humble in order to bless them. But God, having broken the arm of the wicked, the heathen also have perished out of His land by His judgment; He is King forever and ever, "The man of the earth" will no more oppress.
There is a point in Psa. 9 and 10 which I think I have not noticed. Psa. 9 is the aspect or relationship of Jehovah towards the humble, Psalm to that towards the wicked. Hence, though the general subject be the same, the joy is much greater in Psa. 9. It is constantly repeated, and this characterizes it morally and blessedly; He does not turn away from the poor, does not forget the humble that seek Him. Every reading of the Psalm brings out the import and value of this term and gives its force to Matt. 5, and Luke, and Psa. 41, “Understandeth the poor." “Then this poor man cried." It is full of instruction to us. Oh! may we know the poor and lowly place in every way-Christ's place!
From Psa. 9 and to onwards, we enter much more into the actual historical circumstances of the latter days, and the condition of the Remnant or of the poor (the godly who trust in the Lord) in them. It is not simply the condition in principle, and relationship with God, abstractedly, so as to guide them, and set out their state under a rejected Christ, and thus apply immediately to the condition in which they were when Christ was upon earth (though it often may, because in principle it is the same), but the positive historical elements of the latter day, and the actual judgment of the Lord which closes them. He maintains the right, and the cause of Christ, and so of the Remnant because of Him—the heathen are rebuked, and the wicked is destroyed, Jehovah judges the world, and He who is the refuge of the oppressed endures forever. Praises are sung to Him who dwelleth in Zion, who has remembered His poor ones—He has lifted them up from the gates of death—they that know His name will put their trust in Him.
I have already remarked that in Psa. 9 the heathen and the wicked, the two characters of the oppressors, and evil as against Israel in the latter day, are judged.
The following Psalms discuss the state, feelings, and position of the poor in spirit in the midst of this—the character of the wicked being fully brought out.
Note, we have not the driving out until Psa. 42—then the historical condition of the people, and Sion, and the Lord's throne there are brought out in detail. Hence, having had the final judgment of the wicked in Palestine, and of the world in Psa. 9 and 10, the general condition is looked at, not the historical driving out. It was needful for the encouragement of the upright to give Psa. 9 and 10, but by this prefatial book, before the Antichristian driving out, we can have the connection of the Lord Himself with the people, as He was in this world—the godly One in the midst of evil—and that while they remain in this and have to possess their souls in patience. Some of them may reach on in their application to the end, but the condition of the godly is piety in the midst of evil.
In Psa. 45, the triumph of Christ is the answer to the driving out—not His sympathies with them in the sorrow. But then in order to this coming in in power, His exaltation (Psa. 68), and sorrowful humiliation in His faithfulness in Israel (Psa. 69) are brought out. He takes part there also, for indeed it goes on to the Cross, in the sins of Israel, being identified with them, and bringing out their case in Psa. 70 and 71, until He is established as Solomon (Psa. 72).
The historical part of the second Book is Psa. 42-48 Psa. 49 is exhortation; Psa. 50-67 give the moral exercises up to deliverance, and as in Psa. 16-18, Messiah's part (Psa. 68-72).