Exegetical and Hermeneutical Commentary of Psalms 10:13
Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require [it].
13. Why, urges the Psalmist in support of his appeal, has God so long tolerated the blasphemies of the wicked man ( Psa 10:3-4), and by inaction let Himself be misunderstood? The verbs are in the perfect tense, expressing what long has been and still is the case.
he hath said ] R.V. and say.
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore doth the wicked contemn God? – That is, despise him; or treat him with contempt and disregard. On what ground is this done? How is it to be accounted for? What is the proper explanation of so strange a fact? It is to be observed here:
(a) that the psalmist assumes this to be a fact, that the wicked do thus contemn or despise God. Of this he had no doubt; of this there can be no doubt now. They act as if this were so; they often speak of Him as if this were so. They pay no respect to his commands, to his presence, or to his character; they violate all His laws as if they were not worth regarding; they spurn all His counsels and entreaties; they go forward to meet Him as if His wrath were not to be apprehended or dreaded.
(b) So strange a fact, the psalmist says, ought to be accounted for. There must be some reason why it occurs; and what that reason is, is worth an earnest inquiry. It could not be possible to believe that man – the creature of God, and a creature so weak and feeble – could do it, unless the fact were so plain that it could not be denied. It is, then, worth inquiry to learn how so strange a fact can be accounted for; and the solution – the thing which will explain this, and which must be assumed to be true in order to explain it – is stated in the concluding part of the verse.
He hath said in his heart – This expression is here repeated for the third time in the psalm. See Psa 10:6, Psa 10:11. The idea is, that all this is the work of the heart, and indicates the state of the heart. It cannot be regarded as the dictate of the reason or the judgment; but it is to be traced to the wishes, the feelings, the desires, and is to be regarded as indicating the real condition of the human heart. A man habitually desires this; he practically persuades himself that this is so; he acts as if it were so.
Thou wilt not require it – Thou wilt not require an account of it; thou wilt not inquire into it. The Hebrew is simply: Thou wilt not seek; and the idea is, that God would not make an investigation of the matter. This fact, the psalmist says, would account for the conduct of the wicked. This is the actual feeling of wicked men, that they are not to give account of their conduct, or that God will not be strict to mark their deeds. People act as if they were not responsible to their Maker, and as if it were a settled point that he would never call them to account.
Fuente: Albert Barnes’ Notes on the Bible
Psa 10:13
Wherefore do the wicked contemn God?
On the unprincipled contempt of religion
How astonishing that any should be guilty of this. Excellence and station and authority shield men from contempt. But yet the wicked contemn God. Notwithstanding He is unspeakably glorious and great, the blessed and only Potentate possessing vast dominions, sustaining His creatures and glorified in all His works. And all things depend upon Him. Some, allured by His grace, with cheerfulness adore Him; others, constrained by His power, reluctantly Submit; but others are wicked enough to contemn Him. Their conduct and temper–
I. Toward Him show this. They have no delight in Him, they put the world far before Him, they deliberately disobey Him.
II. Towards things relating to Him. His ordinances they count weariness, His word they disregard, His people they scorn, His ministers they despise, His day they neglect.
III. Why do they thus act? Not from superior wisdom, but from depravity of the will, and encouraged by inconsistent Christians and by the strifes amongst such. But what an awful sin it is. Amazing madness! (John Erskine, D. D.)
The wicked contemners of God
Let us examine our hearts, our lives, and the Scriptures of truth.
1. Look at your mind and you will be forced to acknowledge that you seldom think of God.
2. Pass to an examination of your words.
3. Consider your actions.
4. The manner in which you treat the threatenings of God.
5. The regard you pay to the promises of God.
6. Your contempt of God is manifested in your disobedience to His commandments.
7. The declarations of One who perfectly knows you place this matter beyond a doubt. (H. Rollock, D. D.)
Expostulation with contemners of God
I. A question propounded.
1. Somewhat is here implied, something is laid as a charge. The wicked does contemn God. Take the word wicked collectively. Three ways wherein wicked men may be said to contemn God: In His ordinances, in His providences, in His servants. Whence does this proceed from them? Partly from pride, partly from ignorance.
2. Somewhat is expressed. The absurdity of such a temper is seen in this, that no good account can be given of it. See the inequality of it in reference to God. He does not deserve it. See the danger of it. Those that contemn Him, He will contemn them again. And His contemning is followed by His condemning; those whom He despises, He destroys.
II. The ground or occasion of this question. He hath said in his heart, Thou wilt not require it. According to the absolute sense, this is a declaration of the temper of wicked men. According to the relative sense of them, they seem to he either a proof or an account of what was said before concerning such persons, as to their contemning of God. This is a proof that they do so, and this is a reason also why they do so. They say in their heart, God will not require it. (T. Horton, D. D.)
Retribution–the worlds old age in sin
It has been a puzzle to some good men, and a pretext for unbelief to many wicked men, that the sinner, a moral and responsible being, could rest unconcerned in his sins. Why do not wicked men repent? This can only be resolved on the ground suggested in the text, the practical infidelity of wicked men. They do not believe in God as a just and inflexible moral governor. They do not accept the ideal of an exact and certain retribution. A carelessness of retribution. Moral law is held as an abstraction, and the reality, the extent, the terribleness of its sanctions are actually forgotten. Till this general sense of security be assailed, till this general indifference be shown to be causeless, the instances of awakening and conversion among sinners will be few.
I. Explain and illustrate the carelessness of retribution prevalent in the world.
1. The worlds old age in sin. Sin has been producing its appropriate results, modified mainly, and almost alone, by the fact that men exist in successive generations, and not in an uninterrupted, individual life. But as the generations of men all overlap each other, so that everyone includes some members both of preceding and succeeding ones, it follows that each new generation is not cast entirely back to the starting point of its predecessor, but gains a little upon it. It will be found that whatever has characterised one age morally, intellectually, or socially, also has characterised in a less or greater degree the following one. Sin is not an institution peculiar to any age or country. The same corrupt principle is more corrupt in the sons than it was in the fathers. Is not the world wicked now as it never has been before?
II. The worlds prosperity in sin. Existence is in itself a blessing, and an element of prosperity. Mans existence at every period has had much to make it pleasant and desirable. God, as Sovereign and Judge, has benefited the subject and sinner. In this age the world still sins and prospers. Everybody, almost everybody, boasts of a prosperous world. But the world sins as well as prospers. Is not the world, with all its pomp and pride, a wicked world? Individualise the sinner. He has, in these days, so high an idea of personal dignity and independence and irresponsibility to any power that is not a reflection of his own will, as to have become very thoughtless of the Divine law, and very careless of its sanctions. We may examine the growth of this idea, and illustrate its prevalence. When the sinner is thus individualised and made to think so much of his own happiness and rights, is he not apt to forget God? Consider now the judicial hardening of the world. The powers of darkness and the powers of holiness are at enmity with each other by Divine appointment. There is such a thing as a judicial permission and even encouragement to wickedness, whereby God asserts His sovereignty over free moral agents, and makes them ready, and makes all things ready, for the final manifestation of His glory at the coming of the Lord. One great reason why the world is so careless of approaching retribution is, that it is judicially hardened, rendered insensible to the proofs of its coming, and the fear that ought thereby to be awakened. (John H. Lord.)
The day of no judgment dreaded
Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. Pitt said, I have no fear for England; she will stand till the day of judgment. Burke answered, It is the day of no judgment that I dread. (The Quiver.)
The reckoning will come to the sinner
The wicked contemn God. Why? Because they say He will not require it. Ah! They forget that it is as true of Gods threatenings as of His promises,, that although He delays He does not deny them. A reprieve is not a pardon. It defers the execution, but does not necessarily cancel the sentence. And how many men in business, hard pressed for money and tottering on the edge of bankruptcy, have known too well that the bill which they had got the money lender to renew was not thereby paid; that, however often renewed, it has still to be paid, and that the oftener, indeed, it is renewed with interest added to the capital the debt but grows the larger, the payment the heavier. Just so will it be with you if you persist in rejecting the Saviour. Every day of mercy here will but aggravate the misery of hereafter, and the reckoning, by being long of coming, will be the more terrible when it comes–as that storm roars with the loudest thunder which has been the longest gathering. (T. Guthrie.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. Wherefore doth the wicked contemn God?] How is it that the Lord permits such persons to triumph in their iniquity? The longsuffering of God leadeth them to repentance.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The sense is either,
1. What is the cause of his contempt of God? To which question the next words give an answer, Thy connivance makes him secure. Therefore show thyself. Or,
2. Why dost thou by giving them impunity suffer and occasion them to despise thee? Do so no longer. Which tacit desire he enforceth by representing their atheistical denial of Gods providence.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13, 14. It is in vain to supposeGod will overlook sin, however forbearing; for He carefully examinesor beholds all wickedness, and will mark it by His providential(Thine hand) punishment.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Ps 10:9; when his word is derided, the great things of his law are counted as a strange thing Ho 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, Lu 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.
Fuente: John Gill’s Exposition of the Entire Bible
13. Why doth the wicked despise God? It is, indeed, superfluous to bring arguments before God, for the purpose of persuading him to grant us what we ask; but still he permits us to make use of them, and to speak to him in prayer, as familiarly as a son speaks to an earthly father. It should always be observed, that the use of praying is, that God may be the witness of all our affections; not that they would otherwise be hidden from him, but when we pour out our hearts before him, our cares are hereby greatly lightened, and our confidence of obtaining our requests increases. Thus David, in the present passage, by setting before himself how unreasonable and intolerable it would be for the wicked to be allowed to despise God according to their pleasure, thinking he will never bring them to an account, (228) was led to cherish the hope of deliverance from his calamities. The word which is here rendered despise, is the same as that which he had used before. Some translate it to provoke, and others to blaspheme. But the signification which I have preferred certainly agrees much better with the context; for when persons take from God the power and office of judging, this is ignominiously to drag him from his throne, and to degrade him, as it were, to the station of a private individual. (229) Moreover, as David had a little before complained that the ungodly deny the existence of a God, or else imagine him to be constantly asleep, having no care about mankind, so now he complains to the same purpose that they say, God will not require it.
(228) “ A leur plaisir n’estimans pas que jamais il les amenast le conte.” — Fr.
(229) “ Au rang des hommes.” — Fr. “To the rank of men.”
Fuente: Calvin’s Complete Commentary
13. Thou wilt not require it Thou wilt not search it out, to make men legally answerable for their conduct. On this assumption the hope of the wicked is founded.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 10:13. Wherefore doth the wicked, &c. We may collect from hence, that there were two kinds of infidels at the time this psalm was written; one of which made God a sort of Epicurean deity, and supposed him not to concern himself with the moral government of the world; the other altogether denied his being. See Psa 10:4.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 505
MENS CONTEMPT OF GOD
Psa 10:13. Wherefore doth the wicked contemn God? He hath said in his heart, Thou wilt not require it.
THE thoughts of God respecting the nature and malignity of sin, are widely different from those which are entertained in the breasts of natural men. Men consider themselves as innocent if their outward conduct be not grossly reprehensible, and what they cannot justify in their actions they extenuate under lenient expressions; but God notices the very frame and dispositions of the heart: He clearly and infallibly interprets the language of mens thoughts: He declares that the wickedness of their actions proceeds from atheism in their hearts [Note: Psa 14:1.]. Thus, in the psalm before us, he reveals the secret motives by which the wicked are actuated [Note: ver. 2, 4, 6, 11.], and puts the right construction on their thoughts [Note: ver. 13.].
Let us consider,
I.
The ground of this expostulation
Were all the lineaments of our contempt of God to be drawn, we should scarce ever finish the dreadful portrait
[We make light of the Fathers authority, the Sons sacrifice, the Spirits influence. Every office they sustain, every attribute they possess, every relation they bear to us, we disregard and dishonour. We overlook Gods providence, we are unmindful of his word, neglect his ordinances, profane his sabbaths, despise his people.]
But, waving all other points, we fix our attention on that mentioned in the text, viz. Our virtual denial of Gods punitive justice
Men evidence by their lives that they think God will not require sin at their hands:
1.
Their impenitence for their past sins shews it
[They do not humble themselves for sin, or seek after a Saviour; and what is the language of this, but, God does not regard, nor will require my sin?]
2.
Their unconcern about the prevention of sin in future shews it
[They indulge all their evil habits, rush carelessly into temptations, listen to no admonitions, seek not Gods aid, and even stifle their convictions; and does not this say, Sin may be indulged with impunity, God will not require it?]
Know ye then that this thought, or language of their hearts, is a contempt of God himself:
Of his holiness
[Instead of regarding him as an infinitely Holy Being [Note: Isa 6:3. Heb 1:13.], it supposes him to be such an one as ourselves [Note: Psa 50:21.].]
Of his justice
[The Scripture speaks of God as just [Note: Deu 32:4.], but this intimates that he is indifferent about the execution of his laws [Note: Zep 1:12.].]
Of his wisdom
[The contriving of the plan of redemption was the greatest effort of divine wisdom; but this declares that the devising of it was superfluous, and that an attention to it is unnecessary.]
Of his mercy
[God in infinite mercy offers us salvation through his Son [Note: Isa 55:1-2.]; but this is a determinate refusal of his gracious offers.]
Such is the construction which God himself puts upon it [Note: 1Sa 2:30. Rom 2:4.]
II.
The expostulation itself
The question in our text is manifestly an indignant expostulation. I ask then,
1.
What assurance has any man that God will not require sin?
[Supposing it possible or even probable, who can be certain of it? What folly then must it be to continue in sin through hopes of impunity, when the mistake, if it be one, will be irrevocable, and the consequence of it irremediable! We are bound, in common prudence, to choose the safer side.]
2.
Has not God said that he will require sin?
[The testimonies to this effect are most indubitable [Note: 1Co 6:9. Joh 3:3.]. Can we suppose that God will falsify his word [Note: Num 23:19. 2Ti 2:13.]?]
3.
Has not God already in many instances required sin?
[Have not individuals, companies, cities, nations, the whole world, yea, man in Paradise, and angels in heaven, been made monuments of divine vengeance [Note: Jude, ver. 6 and 7.]? Why may he not manifest his indignation against us also?]
4.
Will not the account be dreadful if he should require sin?
[No heart can conceive the terrors of the final judgment. Who, in his right mind, would risk the loss of heaven, and the suffering of hell?]
5.
Can any power or policy of men prevent his requiring sin?
[Let us first avert death from our bodies, or provide an answer to Jobs question [Note: Job 9:4.]; Who hath hardened himself against God and prospered? Not earth and hell combined can prevent the punishment of one sinner [Note: Pro 11:21.].]
Application
[Let us see how deeply we have been involved in this guilt. If our outward actions have been correct, still have we, to an incalculable amount, committed sin by our very thoughts. O let us flee for refuge to the hope set before us! Happy am I to declare that there is a way wherein a person may not only think this in his heart, but express it with his lips. If we believe in Christ, God will never require sin at our hands [Note: Act 13:39.]; and to express it, so far from pouring contempt on God, will greatly honour him. God is not more honoured by any thing than the humble confidence of a believer [Note: Rom 4:20.]. Let us all therefore lay our sins on the head of the true scape-goat, so shall they never be required of us in the day of judgment [Note: Mic 7:19.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 10:13 Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require [it].
Ver. 13. Wherefore doth the wicked contemn God? ] q.d. It is time for thee, Lord, to arise and bestir thyself; for otherwise what will become of thy great name? The saints cannot endure that God should be slighted.
He hath said in his heart
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Wherefore . . . ? Figure of speech Erotesis.
require it = investigate.
Fuente: Companion Bible Notes, Appendices and Graphics
contemn: Psa 74:10, Psa 74:18, Num 11:20, 2Sa 12:9, 2Sa 12:10, Luk 10:16, 1Th 4:8
Thou: Gen 9:5, Gen 42:22, 2Ch 24:22, Luk 11:50, Luk 11:51
Reciprocal: Gen 4:9 – I know Jos 22:23 – let the Lord 2Ki 19:28 – thy rage 2Ch 32:19 – spake Job 24:23 – yet his eyes Psa 53:1 – said Psa 59:7 – who Psa 86:14 – and have
Fuente: The Treasury of Scripture Knowledge
10:13 Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not {g} require [it].
(g) Therefore you must punish their blasphemy.