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Psalms 10:6
Verse
Context
Sermons
Denis Lyle
Paris ReidheadSummary
Commentary
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Then in his boundless carnal security he gives free course to his wicked tongue. That which the believer can say by reason of his fellowship with God, בּל־אמּוט (Psa 30:7; Psa 16:8), is said by him in godless self-confidence. He looks upon himself in age after age, i.e., in the endless future, as אשׁר לא ברע, i.e., as one who (אשׁר as in Isa 8:20) will never be in evil case (ברע as in Exo 5:19; Sa2 16:8). It might perhaps also be interpreted according to Zac 8:20, Zac 8:23 (vid., Kצhler, in loc.): in all time to come (it will come to pass) that I am not in misfortune. But then the personal pronoun (אני or הוּא) ought not be omitted; whereas with our interpretation it is supplied from אמּוט, and there is no need to supply anything if the clause is taken as an apposition: in all time to come he who.... In connection with such unbounded self-confidence his mouth is full of אלה, cursing, execratio (not perjury, perjurium, a meaning the word never has), מרמות, deceit and craft of every kind, and תּך, oppression, violence. And that which he has under his tongue, and consequently always in readiness for being put forth (Psa 140:4, cf. Psa 66:17), is trouble for others, and in itself matured wickedness. Paul has made use of this Psa 10:7 in his contemplative description of the corruptness of mankind, Rom 3:14.
John Gill Bible Commentary
He hath said in his heart,.... To and within himself, he thought in his own mind; for the thought is the word or speech of the mind, ; I shall not be moved; from his prosperous and happy condition, abounding: with riches and honours; from his seat of empire, over kings, princes, and the nations of the world; flattering himself that it would never be otherwise with him than it is: even "to generation and generation", I shall not be moved; so the words may be rendered; for I shall never be in adversity, or "in evil" (d): meaning either the evil of sin; so asserting his innocence, wiping himself clean of all iniquity, claiming to himself the title of "holiness" itself, and the character of infallibility; giving out that he is impeccable, and cannot err; when he is not only almost, but altogether, in all evil; and is , the lawless and wicked one, the man of sin, who is nothing but sin itself. The Targum paraphrases the whole thus; "I shall not be moved from generation to generation from doing evil"; and so it is a boast of impiety, and that none can restrain him from it, no one having a superior power over him; see Psa 12:4. Or the evil of affliction, or calamity; wherefore we render it "adversity", so Jarchi and Aben Ezra understand it: the note of the former is, "evil shall not come upon me in my generation,'' or for ever; and the latter compares it with Num 11:15; Kimchi and Ben Melech interpret it of long life. It is a vaunt of antichrist, promising himself a continuance of his grandeur, ease, peace, and prosperity; in which he will be wretchedly disappointed. The language and sense are much the same with that of the antichristian Babylon, Rev 18:7. (d) "in malo", Montanus, Junius & Tremellius, Piscator, Cocceius, Gejerus; so Ainsworth.
Tyndale Open Study Notes
10:6-7 Despite their evil ways (5:9; 28:3; Rom 3:14), the wicked expect a future free of trouble such as the righteous will enjoy.
Psalms 10:6
The Perils of the Pilgrim
5He is secure in his ways at all times; Your lofty judgments are far from him; he sneers at all his foes. 6He says to himself, “I will not be moved; from age to age I am free of distress.”
- Scripture
- Sermons
- Commentary
The Discipline of Defeat
By Denis Lyle0JOS 7:11PSA 10:6PSA 139:23JER 16:17HAB 1:13MAT 6:33ROM 14:71CO 5:11CO 12:26COL 3:5HEB 4:131JN 1:9Denis Lyle preaches on 'The Discipline of Defeat' using the story of Achan's sin in the Bible to illustrate how even the smallest sin can have significant consequences, affecting not only the individual but the entire nation. He emphasizes the causes of defeat such as self-confidence, prayerlessness, and disobedience, highlighting the importance of depending on God and maintaining a life of prayer. Lyle also discusses how sin is always exposed before God's watchful eye, and the necessity of identifying and confessing sin to experience victory and restoration.
The Communion of the Saints
By Paris Reidhead0PSA 1:1PSA 10:6MAL 3:16MAT 12:36ACT 2:421CO 10:161CO 11:242CO 6:142CO 13:14Paris Reidhead preaches on 'The Communion of the Saints' based on 2 Corinthians 13:14, emphasizing the contrast between the communion of sinners and the communion of saints. He delves into the sharing, fellowship, and participation of believers, highlighting the importance of fearing the Lord, hating evil, and sharing the experience of God's grace and forgiveness. Reidhead underscores the significance of believers speaking often to one another about the Lord, cleansing themselves, and perfecting holiness in the fear of God. He concludes by emphasizing the communion of Christ's body, the Church, and the need for believers to share in worship, testimony, and service.
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Then in his boundless carnal security he gives free course to his wicked tongue. That which the believer can say by reason of his fellowship with God, בּל־אמּוט (Psa 30:7; Psa 16:8), is said by him in godless self-confidence. He looks upon himself in age after age, i.e., in the endless future, as אשׁר לא ברע, i.e., as one who (אשׁר as in Isa 8:20) will never be in evil case (ברע as in Exo 5:19; Sa2 16:8). It might perhaps also be interpreted according to Zac 8:20, Zac 8:23 (vid., Kצhler, in loc.): in all time to come (it will come to pass) that I am not in misfortune. But then the personal pronoun (אני or הוּא) ought not be omitted; whereas with our interpretation it is supplied from אמּוט, and there is no need to supply anything if the clause is taken as an apposition: in all time to come he who.... In connection with such unbounded self-confidence his mouth is full of אלה, cursing, execratio (not perjury, perjurium, a meaning the word never has), מרמות, deceit and craft of every kind, and תּך, oppression, violence. And that which he has under his tongue, and consequently always in readiness for being put forth (Psa 140:4, cf. Psa 66:17), is trouble for others, and in itself matured wickedness. Paul has made use of this Psa 10:7 in his contemplative description of the corruptness of mankind, Rom 3:14.
John Gill Bible Commentary
He hath said in his heart,.... To and within himself, he thought in his own mind; for the thought is the word or speech of the mind, ; I shall not be moved; from his prosperous and happy condition, abounding: with riches and honours; from his seat of empire, over kings, princes, and the nations of the world; flattering himself that it would never be otherwise with him than it is: even "to generation and generation", I shall not be moved; so the words may be rendered; for I shall never be in adversity, or "in evil" (d): meaning either the evil of sin; so asserting his innocence, wiping himself clean of all iniquity, claiming to himself the title of "holiness" itself, and the character of infallibility; giving out that he is impeccable, and cannot err; when he is not only almost, but altogether, in all evil; and is , the lawless and wicked one, the man of sin, who is nothing but sin itself. The Targum paraphrases the whole thus; "I shall not be moved from generation to generation from doing evil"; and so it is a boast of impiety, and that none can restrain him from it, no one having a superior power over him; see Psa 12:4. Or the evil of affliction, or calamity; wherefore we render it "adversity", so Jarchi and Aben Ezra understand it: the note of the former is, "evil shall not come upon me in my generation,'' or for ever; and the latter compares it with Num 11:15; Kimchi and Ben Melech interpret it of long life. It is a vaunt of antichrist, promising himself a continuance of his grandeur, ease, peace, and prosperity; in which he will be wretchedly disappointed. The language and sense are much the same with that of the antichristian Babylon, Rev 18:7. (d) "in malo", Montanus, Junius & Tremellius, Piscator, Cocceius, Gejerus; so Ainsworth.
Tyndale Open Study Notes
10:6-7 Despite their evil ways (5:9; 28:3; Rom 3:14), the wicked expect a future free of trouble such as the righteous will enjoy.