Psalm 10:11

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

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(11) Hideth.—Better, hath hidden.

Benson Commentary

Psalm 10:11. He hath said in his heart, God hath forgotten — Namely, the poor, (Psalm 10:10,) or, the humble. He forgets or neglects their oppressions and prayers, and doth not avenge their cause, as he hath said he would do. He hideth his face — Lest he should see. He takes no notice of their sufferings, lest he should be engaged to help them. He will not encumber himself with the care of things done upon the earth, but leaves it wholly to men to manage their affairs as they think fit. He will never see it — Namely, the oppression of the poor, or the design of oppressors against them.

Matthew Henry's Concise Commentary

10:1-11 God's withdrawings are very grievous to his people, especially in times of trouble. We stand afar off from God by our unbelief, and then complain that God stands afar off from us. Passionate words against bad men do more hurt than good; if we speak of their badness, let it be to the Lord in prayer; he can make them better. The sinner proudly glories in his power and success. 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 objects and devices, but think not of the Lord in any of them; they have no submission to his will, nor aim for his glory. The cause of this is pride. Men think it below them to be religious. They could not break all the laws of justice and goodness toward man, if they had not first shaken off all sense of religion.

Barnes' Notes on the Bible

He hath said in his heart, God hath forgotten - That is, this is his practical, habitual feeling. He acts as if God had forgotten, or as if God takes no knowledge of what is occurring in the earth. Compare Psalm 10:6.

He hideth his face - God has hidden his face; that is, he does not look on what is occurring.

He will never see it - That is, he will never see what is done. It cannot be supposed that any man would deliberately say either that the memory of God has failed, or that he will not see what is done upon the earth, but the meaning is, that this is the practical feeling of the wicked man; he acts as if this were so. He is no more restrained in his conduct than he would be if this were his deliberate conviction, or than if he had settled it in his mind that God is regardless of human actions. It is hardly necessary to say that this is a correct description of the conduct of wicked men. If they deliberately believed that God was regardless of human conduct, if they were certain that he would not behold what is done, their conduct would not be different from what it is now. They do not act as if his eye were upon them; they are not restrained by any sense of his presence.

Jamieson-Fausset-Brown Bible Commentary

11. As before, such conduct implies disbelief or disregard of God's government.

Matthew Poole's Commentary

God hath forgotten, to wit, the poor, Psalm 10:10; or the humble, which we are taught to supply out of Psalm 10:12, where he saith, forget not the humble. He forgets and neglects all their oppressions and prayers, and doth not avenge their cause, as he hath said he would do; nor execute judgments upon their oppressors, as he hath sometimes done or been thought to do.

He hideth his face, lest he should see. He takes no notice of their sufferings, lest he should be engaged to help them. He will not encumber himself with the care of things done upon earth, but leaves it wholly to men to manage their affairs as they think fit.

He will never see it, to wit, the oppression of the poor, or the design of oppressors against them, which is the chief subject of the whole Psalm, and is particularly expressed Psalm 10:10.

Gill's Exposition of the Entire Bible

He hath said in his heart, God hath forgotten,.... Meaning either his own sins, because they are not immediately punished; wherefore he hopes to go on for ever with impunity, but will be mistaken, for God will remember the iniquities of Babylon, and render to her double, Revelation 18:5; see Amos 7:17; or else the poor ones he oppresses; for though they seem for a while to be forgotten by God, they are not, a book of remembrance is written for them;

he hideth his face; that is, from his poor saints, which is true oftentimes; but then the use the wicked one makes of it is bad, namely, to insult them on that account, and to imagine that it is grateful to God, and doing him good service, to afflict and persecute them; and that God will never regard them, nor return to them more, as follows;

he will never see it; or them; he will never more look upon the poor, he will no more regard them, and take notice of them and their afflictions; than which nothing is more false; for though he hides his face for a moment, yet with everlasting kindness will he gather them to himself; and he beholds all their oppressions and afflictions, and not as a bare spectator; he sympathizes with them, and delivers them out of them. Or "he will never" the wickedness committed by the wicked; which is a very foolish thought, since what is done in the dark, and in the most secret manner, is seen by God, the darkness and the light are alike to him; he is all-seeing and ever-seeing, and everywhere seeing; and he it is that has made the eye, and shall not he see? Psalm 94:5; the sense of the whole in general is, that God takes no notice of good men or bad men, nor of what is done by either of them; he does not concern himself with the affairs of this world, which is an impious denial of divine Providence; see Ezekiel 9:9.

Geneva Study Bible

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

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

11. He saith in his heart, God (El) hath forgotten:

He hath hidden his face; he hath not seen nor ever will.

Experience, he thinks, confirms the assumption from which he started (Psalm 10:4), that God will not trouble Himself to interfere: the exact opposite of the faith of the saints (Psalm 9:12; Psalm 9:18). The last clause means literally, He hath not seen for ever: i.e. hath not seen hitherto nor will hereafter.

Pulpit Commentary

Verse 11. - He hath said in his heart, God hath forgotten (comp. vers. 4, 13). "The wish is father to the thought." As Delitzsch says, "The true personal God would disturb his plans, so he denies him. ' There is naught,' he says, 'but destiny, and that is blind; an absolute, and that has no eyes; an idea, and that has no grasp.'" He hideth his face. He looks away; he does not wish to be troubled or disturbed by what occurs on earth. So the Epicureans in later times. He win never see it (comp. Job 22:12; Psalm 73:11; Psalm 94:7). Psalm 10:11

Keil and Delitzsch Biblical Commentary on the Old Testament

The comparison to the lion is still in force here and the description recurs to its commencement in the second strophe, by tracing back the persecution of the ungodly to its final cause. Instead of the Chethb ודכה (ודכה perf. consec.), the Kerמ reads ידכּה more in accordance with the Hebrew use of the tenses. Job 38:40 is the rule for the interpretation. The two futures depict the settled and familiar lying in wait of the plunderer. True, the Kal דּכה in the signification "to crouch down" finds no support elsewhere; but the Arab. dakka to make even (cf. Arab. rṣd, firmiter inhaesit loco, of the crouching down of beasts of prey, of hunters, and of foes) and the Arab. dagga, compared by Hitzig, to move stealthily along, to creep, and dugjeh a hunter's hiding-place exhibit synonymous significations. The ταπεινώσει αὐτὸν of the lxx is not far out of the way. And one can still discern in it the assumption that the text is to be read ישׁח ודכה: and crushed he sinks (Aquila: ὁ δὲ λασθεὶς καμφθήσεται); but even דּכה is not found elsewhere, and if the poet meant that, why could he not have written דּכה? (cf. moreover Judges 5:27). If דּכה is taken in the sense of a position in which one is the least likely to be seen, then the first two verbs refer to the sculker, but the third according to the usual schema (as e.g., Psalm 124:5) is the predicate to חלכּאים (חלכּאים) going before it. Crouching down as low as possible he lies on the watch, and the feeble and defenceless fall into his strong ones, עצוּמיו, i.e., claws. Thus the ungodly slays the righteous, thinking within himself: God has forgotten, He has hidden His face, i.e., He does not concern Himself about these poor creatures and does not wish to know anything about them (the denial of the truth expressed in Psalm 9:13, Psalm 9:19); He has in fact never been one who sees, and never will be. These two thoughts are blended; עב with the perf. as in Job 21:3, and the addition of לנצח (cf. Psalm 94:7) denies the possibility of God seeing now any more than formerly, as being an absolute absurdity. The thought of a personal God would disturb the ungodly in his doings, he therefore prefers to deny His existence, and thinks: there is only fate and fate is blind, only an absolute and it has no eyes, only a notion and that cannot interfere in the affairs of men.