---
title: "Psalms 10 - Study King James Bible with calvins commentary on the bible"
description: "Read Psalms 10 with calvins commentary on the bible commentary. 1 Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble? 2 The wicked in his pride doth persecute the poor: let them be taken in"
image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg"
url: "https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/psalms/10"
---

[ Read](/kjv/psalms/10)[ Commentary](/study/psalms/10)[ Interlinear](/interlinear/psalms/10) Audio

 1 Why standest thou afar off, O LORD? *why* hidest thou *thyself* in times of trouble?

 2 The wicked in *his* pride doth persecute the poor: let them be taken in the devices that they have imagined.*

 3 For the wicked boasteth of his heart’s desire, and blesseth the covetous, *whom* the LORD abhorreth.**

 4 The wicked, through the pride of his countenance, will not seek *after God:* God *is* not in all his thoughts.*

 5 His ways are always grievous; thy judgments *are* far above out of his sight: *as for* all his enemies, he puffeth at them.

 6 He hath said in his heart, I shall not be moved: for *I shall* never *be* in adversity.*

 7 His mouth is full of cursing and deceit and fraud: under his tongue *is* mischief and vanity.**

 8 He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.*

 9 He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net.*

 10 He croucheth, *and* humbleth himself, that the poor may fall by his strong ones.**

 11 He hath said in his heart, God hath forgotten: he hideth his face; he will never see *it*.

 12 Arise, O LORD; O God, lift up thine hand: forget not the humble.*

 13 Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require *it*.

 14 Thou hast seen *it;* for thou beholdest mischief and spite, to requite *it* with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless.*

 15 Break thou the arm of the wicked and the evil *man:* seek out his wickedness *till* thou find none.

 16 The LORD *is* King for ever and ever: the heathen are perished out of his land.

 17 LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear:*

 18 To judge the fatherless and the oppressed, that the man of the earth may no more oppress.*
 
[Psalms 9](/study/psalms/9) [Psalms 11](/study/psalms/11)

## Commentary

 To verse 1
 
**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 תעלים, *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. 

(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*.

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