10 1 לָמָ֣ה יְ֭הוָה תַּעֲמֹ֣ד בְּרָח֑וֹק תַּ֝עְלִ֗ים לְעִתּ֥וֹת בַּצָּרָֽה ׃ 2 בְּגַאֲוַ֣ת רָ֭שָׁע יִדְלַ֣ק עָנִ֑י יִתָּפְשׂ֓וּ ׀ בִּמְזִמּ֖וֹת ז֣וּ חָשָֽׁבוּ ׃ 3 כִּֽי ־ הִלֵּ֣ל רָ֭שָׁע עַל ־ תַּאֲוַ֣ת נַפְשׁ֑וֹ וּבֹצֵ֥עַ בֵּ֝רֵ֗ךְ נִ֘אֵ֥ץ ׀ יְהוָֽה ׃ 4 רָשָׁ֗ע כְּגֹ֣בַהּ אַ֭פּוֹ בַּל ־ יִדְרֹ֑שׁ אֵ֥ין אֱ֝לֹהִ֗ים כָּל ־ מְזִמּוֹתָֽיו ׃ 5 יָ֘חִ֤ילוּ דרכו 1 ׀ בְּכָל ־ עֵ֗ת מָר֣וֹם מִ֭שְׁפָּטֶיךָ מִנֶּגְדּ֑וֹ כָּל ־ צ֝וֹרְרָ֗יו יָפִ֥יחַ בָּהֶֽם ׃ 6 אָמַ֣ר בְּ֭לִבּוֹ בַּל ־ אֶמּ֑וֹט לְדֹ֥ר וָ֝דֹ֗ר אֲשֶׁ֣ר לֹֽא ־ בְרָֽע ׃ 7 אָלָ֤ה פִּ֣יהוּ מָ֭לֵא וּמִרְמ֣וֹת וָתֹ֑ךְ תַּ֥חַת לְ֝שׁוֹנ֗וֹ עָמָ֥ל וָאָֽוֶן ׃ 8 יֵשֵׁ֤ב ׀ בְּמַאְרַ֬ב חֲצֵרִ֗ים בַּֽ֭מִּסְתָּרִים יַהֲרֹ֣ג נָקִ֑י עֵ֝ינָ֗יו לְֽחֵלְכָ֥ה יִצְפֹּֽנוּ ׃ 9 יֶאֱרֹ֬ב בַּמִּסְתָּ֨ר ׀ כְּאַרְיֵ֬ה בְסֻכֹּ֗ה יֶ֭אֱרֹב לַחֲט֣וֹף עָנִ֑י יַחְטֹ֥ף עָ֝נִ֗י בְּמָשְׁכ֥וֹ בְרִשְׁתּֽוֹ ׃ 10 ודכה 1 יָשֹׁ֑חַ וְנָפַ֥ל בַּ֝עֲצוּמָ֗יו חלכאים 2 ׃ 11 אָמַ֣ר בְּ֭לִבּוֹ שָׁ֣כַֽח 1 אֵ֑ל הִסְתִּ֥יר פָּ֝נָ֗יו בַּל ־ רָאָ֥ה לָנֶֽצַח ׃ 12 קוּמָ֤ה יְהוָ֗ה אֵ֭ל נְשָׂ֣א יָדֶ֑ךָ אַל ־ תִּשְׁכַּ֥ח עניים 1 ׃ 13 עַל ־ מֶ֤ה ׀ נִאֵ֖ץ רָשָׁ֥ע ׀ אֱלֹהִ֑ים אָמַ֥ר בְּ֝לִבּ֗וֹ לֹ֣א תִּדְרֹֽשׁ ׃ 14 רָאִ֡תָה כִּֽי ־ אַתָּ֤ה ׀ עָ֘מָ֤ל וָכַ֨עַס ׀ תַּבִּיט֮ לָתֵ֪ת בְּיָ֫דֶ֥ךָ עָ֭לֶיךָ יַעֲזֹ֣ב חֵלֶ֑כָה יָ֝ת֗וֹם אַתָּ֤ה ׀ הָיִ֬יתָ עוֹזֵֽר ׃ 15 שְׁ֭בֹר זְר֣וֹעַ רָשָׁ֑ע וָ֝רָ֗ע תִּֽדְרוֹשׁ ־ רִשְׁע֥וֹ 1 בַל ־ תִּמְצָֽא ׃ 16 יְהוָ֣ה מֶ֭לֶךְ עוֹלָ֣ם וָעֶ֑ד אָבְד֥וּ ג֝וֹיִ֗ם מֵֽאַרְצֽוֹ ׃ 17 תַּאֲוַ֬ת עֲנָוִ֣ים שָׁמַ֣עְתָּ יְהוָ֑ה תָּכִ֥ין לִ֝בָּ֗ם תַּקְשִׁ֥יב אָזְנֶֽךָ ׃ 18 לִשְׁפֹּ֥ט יָת֗וֹם וָ֫דָ֥ךְ בַּל ־ יוֹסִ֥יף ע֑וֹד לַעֲרֹ֥ץ אֱ֝נ֗וֹשׁ מִן ־ הָאָֽרֶץ ׃
10 1 εἰς τὸ τέλος ψαλμὸς τῷ Δαυιδ ἐπὶ τῷ κυρίῳ πέποιθα πᾶς ἐρεῖτε τῇ ψυχῇ μου μεταναστεύου ἐπὶ τὰ ὄρη ὡς στρουθίον 2 ὅτι ἰδοὺ οἱ ἁμαρτωλοὶ ἐνέτειναν τόξον ἡτοίμασαν βέλη εἰς φαρέτραν τοῦ κατατοξεῦσαι ἐν σκοτομήνῃ τοὺς εὐθεῖς τῇ καρδίᾳ 3 ὅτι ἃ κατηρτίσω καθεῖλον ὁ δὲ δίκαιος τί ἐποίησεν 4 κύριος ἐν ναῷ ἁγίῳ αὐτοῦ κύριος ἐν οὐρανῷ ὁ θρόνος αὐτοῦ οἱ ὀφθαλμοὶ αὐτοῦ εἰς τὸν πένητα ἀποβλέπουσιν τὰ βλέφαρα αὐτοῦ ἐξετάζει τοὺς υἱοὺς τῶν ἀνθρώπων 5 κύριος ἐξετάζει τὸν δίκαιον καὶ τὸν ἀσεβῆ ὁ δὲ ἀγαπῶν ἀδικίαν μισεῖ τὴν ἑαυτοῦ ψυχήν 6 ἐπιβρέξει ἐπὶ ἁμαρτωλοὺς παγίδας πῦρ καὶ θεῖον καὶ πνεῦμα καταιγίδος ἡ μερὶς τοῦ ποτηρίου αὐτῶν 7 ὅτι δίκαιος κύριος καὶ δικαιοσύνας ἠγάπησεν εὐθύτητα εἶδεν τὸ πρόσωπον αὐτοῦ
Why Do You Hide Yourself? 10 1 Why, O Lord , do you stand k far away? Why l do you hide yourself in m times of trouble? 2 In arrogance the wicked hotly pursue the poor; let them n be caught in the schemes that they have devised. 3 For the wicked o boasts of the desires of his soul, and the one greedy for gain p curses 1 and q renounces the Lord . 4 In the pride of his face 1 the wicked does not q seek him; 2 all his thoughts are, r “There is no God.” 5 His ways prosper at all times; your judgments are on high, s out of his sight; as for all his foes, he t puffs at them. 6 He u says in his heart, “I shall not be moved; throughout all generations I v shall not meet adversity.” 7 w His mouth is filled with cursing and x deceit and y oppression; z under his tongue are a mischief and b iniquity. 8 He sits in ambush in the villages; in c hiding places he murders the innocent. His eyes stealthily watch for the helpless; 9 he lurks in ambush like d a lion in his e thicket; he f lurks that he may seize the poor; he seizes the poor when he draws him into his g net. 10 The helpless are crushed, sink down, and fall by his might. 11 He says in his heart, “God has forgotten, he has h hidden his face, he i will never see it.” 12 j Arise, O Lord ; O God, k lift up your hand; l forget not the afflicted. 13 Why does the wicked m renounce God and say in his heart, “You will not n call to account”? 14 But you do see, for you o note mischief and vexation, that you may take it into your hands; to you the helpless p commits himself; you have been q the helper of the fatherless. 15 r Break the arm of the wicked and evildoer; s call his wickedness to account till you find none. 16 t The Lord is king forever and ever; the u nations perish from his land. 17 O Lord , you hear the desire of the afflicted; you will v strengthen their heart; you will incline your ear 18 to w do justice to the fatherless and x the oppressed, so that y man who is of the earth may strike terror no more.
God sees the evil on planet earth, and he will deal with all of it Introduction 'Getting away with it' Responses to this apparent state of affairs: try and get away with as much as you can; or, talk about God being judge but then live as if he isn't (i.e., take things into your own hands) 1. An honest question: Why do you hide yourself in times of trouble? (v1-11) v1 Deliberate juxtaposition to the previous Psalm, where God is 'a stronghold in times of trouble' v2 arrogance/pride leads to oppression of the little guy v3-4 it all rests on a carefully nurtured lie; there is no God, therefore I'm not accountable v5-6 apparent success and stability (hence the question, what is God doing?!) v7-11 cursing, deceit, mischief, iniquity - nuances of each word. The suffering of the 'poor' is ultimately not caused by economics but by the proud human heart Application In what ways do you live 'as if' God doesn't see, and you'll 'get away with it'? It's legitimate to cry out 'why' to God. There is a blatant tension going on. A joined up view of where oppression comes from and how it comes about within human societies. 2. The plea: Arise, O LORD! (v12-18) v12-13 is the turning point of the Psalm. Don't let them get away with this! v14 This is not a last-ditch 'maybe this will work' plea; rather, the appeal is confidently on the basis of who God is (his Name). You do see! The helpless commits himself to you! v15 break the arm i.e., destroy their power. v16-18 the fundamental confidence Application 'Getting away with mischief.' Blatant 'there is no God' so I can do what I want how I want. Or the Christian form of unrepentant, functional atheism. Lies, slander, bitterness, unforgiveness, anger, self-righteousness. All forms of saying, 'God does not see, he will not act'. Person of Jesus: Here is the Lord and King himself. He sees, he accuses, he knows. He does come 'seeking out' (cf v13,15) - but he seeks out the sinners! Friend of sinners! Come out of the darkness and bow to him. Work of Jesus: In the darkness, it appears precisely that mankind has 'got away with it'. (cf parable of vineyard). The transition from v11-12 is Good Friday to Sunday. But the Father has raised the Son. Made his justice known in the Son, by the Spirit. And in Jesus, God has 'called to account' all the sins of his people! There is now none left! (cf v15). In the resurrection, God has 'Arisen!' in victorious judgement against the evil schemes of men and women. Union with Jesus: By the loving and powerful bond of the Spirit, I am located in Jesus, and I participate in him, and I have communion with Him. And in him, communion with the Father. So I have the comfort right now of knowing that he sees, of knowing that he himself bore terrible injustice. And the assurance that since he sees, and since the Christ has been raised, that justice will absolutely be done. And since I share in this life of the Spirit, my conduct is in the light and not the darkness. I live rightly precisely because my loving Father calls me his treasure, and so I want everything - seen and unseen - to sing his goodness. Wrap-up Why do you stand far off in times of trouble? Arise, O Lord! In Jesus, God has come near, and into our troubled world. In Jesus he has borne that trouble in his own flesh. In Jesus he has arisen in victory over it. In Jesus he will return and put all things right.