1Why do You stand afar off, O LORD?
         Why do You hide Yourself in times of trouble?

2In pride the wicked hotly pursue the afflicted;
         Let them be caught in the plots which they have devised.

3For the wicked boasts of his heart’s desire,
         And the greedy man curses and spurns the LORD.

4The wicked, in the haughtiness of his countenance, does not seek Him.
         All his thoughts are, “There is no God.”

5His ways prosper at all times;
         Your judgments are on high, out of his sight;
         As for all his adversaries, he snorts at them.

6He says to himself, “I will not be moved;
         Throughout all generations I will not be in adversity.”

7His mouth is full of curses and deceit and oppression;
         Under his tongue is mischief and wickedness.

8He sits in the lurking places of the villages;
         In the hiding places he kills the innocent;
         His eyes stealthily watch for the unfortunate.

9He lurks in a hiding place as a lion in his lair;
         He lurks to catch the afflicted;
         He catches the afflicted when he draws him into his net.

10He crouches, he bows down,
         And the unfortunate fall by his mighty ones.

11He says to himself, “God has forgotten;
         He has hidden His face; He will never see it.”

12Arise, O LORD; O God, lift up Your hand.
         Do not forget the afflicted.

13Why has the wicked spurned God?
         He has said to himself, “You will not require it.”

14You have seen it, for You have beheld mischief and vexation to take it into Your hand.
         The unfortunate commits himself to You;
         You have been the helper of the orphan.

15Break the arm of the wicked and the evildoer,
         Seek out his wickedness until You find none.

16The LORD is King forever and ever;
         Nations have perished from His land.

17O LORD, You have heard the desire of the humble;
         You will strengthen their heart, You will incline Your ear

18To vindicate the orphan and the oppressed,
         So that man who is of the earth will no longer cause terror.

Parallel Verses

New American Standard Bible (©1995)
Why do You stand afar off, O LORD? Why do You hide Yourself in times of trouble?

GOD'S WORD® Translation (©1995)
Why are you so distant, LORD? Why do you hide yourself in times of trouble?

King James Bible
Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?

Douay-Rheims Bible
Why, O Lord, hast thou retired afar off? why dost thou slight us in our wants, in the time of trouble?

Darby Bible Translation
Why, Jehovah, standest thou afar off? Why hidest thou thyself in times of distress?

English Revised Version
Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?

Webster's Bible Translation
Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?

World English Bible
Why do you stand far off, Yahweh? Why do you hide yourself in times of trouble?

Young's Literal Translation
Why, Jehovah, dost Thou stand at a distance? Thou dost hide in times of adversity,

Cross References

Psalm 13:1 For the choir director. A Psalm of David. How long, O LORD? Will You forget me forever? How long will You hide Your face from me?

Psalm 22:1 For the choir director; upon Aijeleth Hashshahar. A Psalm of David. My God, my God, why have You forsaken me? Far from my deliverance are the words of my groaning.

Psalm 35:22 You have seen it, O LORD, do not keep silent; O Lord, do not be far from me.

Psalm 55:1 For the choir director; on stringed instruments. A Maskil of David. Give ear to my prayer, O God; And do not hide Yourself from my supplication.

Psalm 71:12 O God, do not be far from me; O my God, hasten to my help!

Commentary

Matthew Henry's Whole Bible Commentary

PSALM 10

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 (v. 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 (v. 12-18).

Verses 1-11

David, in these verses, discovers,

I. A very great affection to God and his favour; for, in the time of trouble, that which he complains of most feelingly is God's withdrawing his gracious presence (v. 1): "Why standest thou afar off, as one unconcerned in the indignities done to thy name and the injuries done to the people?" Note, God's withdrawings are very grievous to his people at any time, but especially in times of trouble. Outward deliverance is afar off and is hidden from us, and then we think God is afar off and we therefore want inward comfort; but that is our own fault; it is because we judge by outward appearance; we stand afar off from God by our unbelief, and then we complain that God stands afar off from us.

II. A very great indignation against sin, the sins that made the times perilous, 2 Tim. 3:1. he beholds the transgressors and is grieved, is amazed, and brings to his heavenly Father their evil report, not in a way of vain-glory, boasting before God that he was not as these publicans (Lu. 18:11), much less venting any personal resentments, piques, or passions, of his own; but as one that laid to he art that which is offensive to God and all good men, and earnestly desired a reformation of manners. passionate and satirical invectives against bad men do more hurt than good; if we will speak of their badness, let it be to God in prayer, for he alone can make them better. This long representation of the wickedness of the wicked is here summed up in the first words of it (v. 2), The wicked in his pride doth persecute the poor, where two things are laid to their charge, pride and persecution, the former the cause of the latter. Proud men will have all about them to be of their mind, of their religion, to say as they say, to submit to their dominion, and acquiesce in their dictates; and those that either eclipse them or will not yield to them they malign and hate with an inveterate hatred. Tyranny, both in state and church, owes its origin to pride. The psalmist, having begun this description, presently inserts a short prayer, a prayer in a parenthesis, which is an advantage and no prejudice to the sense: Let them be taken, as proud people often are, in the devices that they have imagined, v. 2. Let their counsels be turned headlong, and let them fall headlong by them. These two heads of the charge are here enlarged upon.

1. They are proud, very proud, and extremely conceited of themselves; justly therefore did he wonder that God did not speedily appear against them, for he hates pride, and resists the proud. (1.) The sinner proudly glories in his power and success. He boasts of his heart's desire, boasts that he can do what he pleases (as if God himself could not control him) and that he has all he wished for and has carried his point. Ephraim said, I have become rich, I have found me out substance, Hos. 12:8. "Now, Lord, is it for thy glory to suffer a sinful man thus to pretend to the sovereignty and felicity of a God?" (2.) He proudly contradicts the judgment of God, which, we are sure, is according to truth; for he blesses the covetous, whom the Lord abhors. See how God and men differ in their sentiments of persons: God abhors covetous worldlings, who make money their God and idolize is; he looks upon them as his enemies, and will have no communion with them. The friendship of the world is enmity to God. But proud persecutors bless them, and approve their sayings, Ps. 49:13. They applaud those as wise whom God pronounces foolish (Lu. 12:20); they justify those as innocent whom God condemns as deeply guilty before him; and they admire those as happy, in having their portion in this life, whom God declares, upon that account, truly miserable. Thou, in thy lifetime, receivedst thy good things. (3.) He proudly casts off the thoughts of God, and all dependence upon him and devotion to him (v. 4): The wicked, through the pride of his countenance, that pride of his heart which appears in his very countenance (Prov. 6:17), will not seek after God, nor entertain the thoughts of him. God is not in all his thoughts, not in any of them. All his thoughts are that there is not God. See here, [1.] The nature of impiety and irreligion; it is not seeking after God and not having him in our thoughts. There is no enquiry made after him (Job 35:10, Jer. 2:6), no desire towards him, no communion with him, but a secret wish to have no dependence upon him and not to be beholden to him. Wicked people will not seek after God (that is, will not call upon him); they live without prayer, and that is living without God. They have many thoughts, many projects and devices, but no eye to God in any of them, no submission to his will nor aim at his glory. [2.] The cause of this impiety and irreligion; and that is pride. Men will not seek after God because they think they have no need of him, their own hands are sufficient for them; they think it a thing below them to be religious, because religious people are few, and mean, and despised, and the restraints of religion will be a disparagement to them. (4.) He proudly makes light of God's commandments and judgments (v. 5): His wings are always grievous; he is very daring and resolute in his sinful courses; he will have his way, though ever so tiresome to himself and vexatious to others; he travails with pain in his wicked courses, and yet his pride makes him wilful and obstinate in them. God's judgments (what he commands and what he threatens for the breach of his commands) are far above out of his sight; he is not sensible of his duty by the law of God nor of his danger by the wrath and curse of God. Tell him of God's authority over him, he turns it off with this, that he never saw God and therefore does not know that there is a God, he is in the height of heaven, and quae supra nos nihil ad nos-we have nothing to do with things above us. Tell him of God's judgments which will be executed upon those that go on still in their trespasses, and he will not be convinced that there is any reality in them; they are far above out of his sight, and therefore he thinks they are mere bugbears. (5.) He proudly despises all his enemies, and looks upon them with the utmost disdain; he puffs at those whom God is preparing to be a scourge and ruin to him, as if he could baffle them all, and was able to make his part good with them. But, as it is impolitic to despise an enemy, so it is impious to despise any instrument of God's wrath. (6.) He proudly sets trouble at defiance and is confident of the continuance of his own prosperity (v. 6): He hath said in his heart, and pleased himself with the thought, I shall not be moved, my goods are laid up for many years, and I shall never be in adversity; like Babylon, that said, I shall be a lady for ever, Isa. 47:7; Rev. 18:7. Those are nearest ruin who thus set it furthest from them.

2. They are persecutors, cruel persecutors. For the gratifying of their pride and covetousness, and in opposition to God and religion, they are very oppressive to all within their reach. Observe, concerning these persecutors, (1.) That they are very bitter and malicious (v. 7): His mouth is full of cursing. Those he cannot do a real mischief to, yet he will spit his venom at, and breathe out the slaughter which he cannot execute. Thus have God's faithful worshippers been anathematized and cursed, with bell, book, and candle. Where there is a heart full of malice there is commonly a mouth full of curses. (2.) They are very false and treacherous. There is mischief designed, but it is hidden under the tongue, not to be discerned, for his mouth is full of deceit and vanity. He has learned of the devil to deceive, and so to destroy; with this his hatred is covered, Prov. 26:26. He cares not what lies he tells, not what oaths he breaks, nor what arts of dissimulation he uses, to compass his ends. (3.) That they are very cunning and crafty in carrying on their designs. They have ways and means to concert what they intend, that they may the more effectually accomplish it. Like Esau, that cunning hunter, he sits in the lurking places, in the secret places, and his eyes are privily set to do mischief (v. 8), not because he is ashamed of what he does (if he blushed, there were some hopes he would repent), not because he is afraid of the wrath of God, for he imagines God will never call him to an account (v. 11), but because he is afraid lest the discovery of his designs should be the breaking of them. Perhaps it refers particularly to robbers and highwaymen, who lie in wait for honest travellers, to make a prey of them and what they have. (4.) That they are very cruel and barbarous. Their malice is against the innocent, who never provoked them-against the poor, who cannot resist them and over whom it will be no glory to triumph. Those are perfectly lost to all honesty and honour against whose mischievous designs neither innocence nor poverty will be any man's security. Those that have power ought to protect the innocent and provide for the poor; yet these will be the destroyers of those whose guardians they ought to be. And what do they aim at? It is to catch the poor, and draw them into their net, that is, get them into their power, not to strip them only, but to murder them. They hunt for the precious life. It is God's poor people that they are persecuting, against whom they bear a mortal hatred for his sake whose they are and whose image they bear, and therefore they lie in wait to murder them: He lies in wait as a lion that thirsts after blood, and feeds with pleasure upon the prey. The devil, whose agent he is, is compared to a roaring lion that seeks not what, but whom, he may devour. (5.) That they are base and hypocritical (v. 10): He crouches and humbles himself, as beasts of prey do, that they may get their prey within their reach. This intimates that the sordid spirits of persecutors and oppressors will stoop to any thing, though ever so mean, for the compassing of their wicked designs; witness the scandalous practices of Saul when he hunted David. It intimates, likewise, that they cover their malicious designs with the pretence of meekness and humility, and kindness to those they design the greatest mischief to; they seem to humble themselves to take cognizance of the poor, and concern themselves in their concernments, when it is in order to make them fall, to make a prey of them. (6.) That they are very impious and atheistical, v. 11. They could not thus break through all the laws of justice and goodness towards man if they had not first shaken off all sense of religion, and risen up in rebellion against the light of its most sacred and self-evident principles: He hath said in his heart, God has forgotten. When his own conscience rebuked him with the consequences of it, and asked how he would answer it to the righteous Judge of heaven and earth, he turned it off with this, God has forsaken the earth, Eze. 8:12; 9:9. This is a blasphemous reproach, [1.] Upon God's omniscience and providence, as if he could not, or did not, see what men do in this lower world. [2.] Upon his holiness and the rectitude of his nature, as if, though he did see, yet he did not dislike, but was willing to connive at, the most unnatural and inhuman villanies. [3.] Upon his justice and the equity of his government, as if, though he did see and dislike the wickedness of the wicked, yet he would never reckon with them, nor punish them for it, either because he could not or durst not, or because he was not inclined to do so. Let those that suffer by proud oppressors hope that God will, in due time, appear for them; for those that are abusive to them are abusive to God Almighty too.

In singing this psalm and praying it over, we should have our hearts much affected with a holy indignation at the wickedness of the oppressors, a tender compassion of the miseries of the oppressed, and a pious zeal for the glory and honour of God, with a firm belief that he will, in due time, give redress to the injured and reckon with the injurious.

Calvin's Commentary

1. Why standest thou afar off, O Jehovah? and winkest at seasonable times in trouble? [188] 2. The ungodly in his pride doth persecute the poor; [189] let them be caught in the devices [190] which they imagine.

1. Lord, why standest thou afar off? We here see how the prophet, seeking a remedy for his calamities, which were apparently past hope, directly addresses himself to God at the very commencement. And the rule which we should observe, when we are in trouble and sorrow, is this: We should seek comfort and solace in the providence of God; for amidst our agitations, vexations, and cares, we ought to be fully persuaded that it is his peculiar office to give relief to the wretched and afflicted. It is in an improper sense, and by anthropathy, [191] that the Psalmist speaks of God as standing afar off. Nothing can be hid from his eyes; but as God permits us to speak to him as we do to one another, these forms of expression do not contain any thing absurd, provided we understand them as applied to God, not in a strict sense, but only figuratively, according to the judgment which mere sense forms from the present appearance of things. It is possible that a righteous man may not check an injury which is done to a poor man before his eyes, because he is destitute of the power; but this cannot be the case with respect to God, who is always armed with invincible power. If, therefore, he act as if he took no notice, it is the same as if he withdrew himself afar off. The word tlym, taelim, which signifies to hide, is explained in two ways. According to some, David here complains of God for hiding himself, as if he accounted the care of human affairs beneath him. Others understand it as meaning to shut the eyes; and this appears to me to be the more simple view. It is to be observed, that although David here complains that God kept himself afar off, he was, notwithstanding, fully persuaded of his presence with him, otherwise it would have been in vain to have called upon him for aid. The interrogation which he employs is to this effect: Lord, since it is thy prerogative to govern the world, and also to regulate it by thy righteousness as thou sustainest it by thy power, why is it that thou dost not more quickly show thyself a defender of thine own people against the arrogance and incredible pride of the ungodly? David, however, speaks thus not so much in the way of complaining, as to encourage himself in the confidence of obtaining what he desired. Through the infirmity of sense, he says, that it is unbecoming of God to cease so long from executing his office; and yet, at the same time, he fails not to yield to him the honor which is his due, and by his prayers he deposits into his bosom the great burden of trouble with which he was laden. The expression which follows, at needful times, relates to the same subject. Although God may not stretch forth his hand to take vengeance [192] at every moment, yet when he beholds the simple and innocent oppressed, it is not time for him to defer any longer. David briefly defines the fit time for putting the hand to the work to be when the faithful are in distress. Of this form of speech we have spoken in the preceding psalm, at the tenth verse.

2. The ungodly in his pride, etc Before uttering his prayer against the ungodly, the Psalmist briefly sets forth their wickedness in cruelly vexing the afflicted, for no other reason but because they disdain and despise them, through the pride with which they are inflated. And their cruelty is not a little enhanced from this, that, forgetful of all humanity, they contemptuously triumph over the poor and afflicted, mocking them and inflicting injuries upon them. [193] Cruelty is, indeed, always proud, yea, rather, pride is the mother of all wrongs; for if a man did not through pride magnify himself above his neighbors, and through an overweening conceit of himself despise them, even common humanity would teach us with what humility and justice we ought to conduct ourselves towards each other. But David here intended to state that the only cause why the ungodly, whom he accuses, exercise their cruelty against the wretched and the needy, from whom they receive no provocation, is the pride and arrogance of their own spirits. Let every one, therefore, who desires to live justly and unblameably with his brethren, beware of indulging or taking pleasure in treating others disdainfully; and let him endeavor, above all things, to have his mind freed from the disease of pride. The word dlq, dalak, signifies to suffer persecution, as well as to persecute; and, therefore, some prefer translating the words, The poor is persecuted in the pride of the ungodly. [194] They may also not improperly be rendered thus, The poor burns in the pride of the ungodly, because this is the more common signification of the word. The pride of the wicked, like fire, devours the poor and afflicted.

Footnotes:

[188] "et tu caches au temps que sommes en tribulation?" -- Fr. "And hidest thyself when we are in trouble?" -- Hebrews "Aux opportunitez, ou, aux temps opportuns." -- Fr. marg. "In opportunities, or, at seasonable times."

[189] "Ou, le poure est persecute, ou, il brusle en l'orgueil des meschans." -- Fr. marg. "Or, the poor is persecuted; or, he burns in the pride of the wicked."

[190] Horsley reads "subtleties," and observes in a note, "I choose this ambiguous word; being in doubt whether the petition against the wicked be that they may be ruined by their own stratagems against the righteous, or that they may be the dupes of their own atheistical speculations upon moral and religious subjects. It seems to me that the word mzmvt, may signify either crafty tricks,' or refined theories,' and, in this latter sense, it is used in the fourth verse." Horsley considers this psalm as a general description of the oppression of the righteous by apostate spirits, atheists, and idolaters, who have all conspired against them, and not as referring to any particular calamity of the Jewish nation, or of any individual.

[191] "C'est quand nous attribuons a Dieu les passions, affections, et fatOhs de faire des hommes." -- Fr. marg. "That is, when we attribute to God the passions, affections, and manners of men."

[192] "Pour faire vengence." -- Fr.

[193] "En se mocquant d'eux et les outrageant." -- Fr.

[194] dlq, dalak, signifies two things, to persecute, and to be set on fire; and though we render it in the former sense, and so apply it to rs, rasha, the wicked, in the active tense, -- the wicked persecutes the poor, yet the ancient interpreters generally render it in the passive, and apply it to ny, anay, the poor, that in the pride of the wicked he is set on fire, that is, brought into great tribulation." -- Hammond. The word used by the Septuagint is empurizetai. There may be an allusion in the Hebrew word to the fires which persecutors have kindled for burning to death the confessors and martyrs of Christ.

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The Poor Man's Friend
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The figures in parentheses, when not otherwise indicated, refer to the pages in this volume. For a full account of the Life, the translator must refer to an article (Hieronymus) written by him in Smith and Wace's Dictionary of Christian Biography. A shorter statement may suffice here, since the chief sources of information are contained in this volume, and to these reference will be continually made. Childhood and Youth. A.D. 345. Jerome was born at Stridon, near Aquileia, but in Pannonia, a place …
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57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres
To a Youth Named Fulk, Who Afterwards Was Archdeacon of Langres He gravely warns Fulk, a Canon Regular, whom an uncle had by persuasions and promises drawn back to the world, to obey God and be faithful to Him rather than to his uncle. To the honourable young man Fulk, Brother Bernard, a sinner, wishes such joy in youth as in old age he will not regret. 1. I do not wonder at your surprise; I should wonder if you were not suprised [sic] that I should write to you, a countryman to a citizen, a monk …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Desire of the Righteous Granted;
OR, A DISCOURSE OF THE RIGHTEOUS MAN'S DESIRES. ADVERTISEMENT BY THE EDITOR As the tree is known by its fruit, so is the state of a man's heart known by his desires. The desires of the righteous are the touchstone or standard of Christian sincerity--the evidence of the new birth--the spiritual barometer of faith and grace--and the springs of obedience. Christ and him crucified is the ground of all our hopes--the foundation upon which all our desires after God and holiness are built--and the root …
John Bunyan—The Works of John Bunyan Volumes 1-3

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament