He is secure in his ways at all times; Your lofty judgments are far from him; he sneers at all his foes. Sermons
I. MAN HAS THOUGHTS. He can direct his mind to the past, the present, the future. He can speculate as to the manifold things that come before him and affect his interests. It is his glory that he can think; it is his shame that he so often thinks foolishly. II. MAN'S THOUGHTS DEPEND UPON HIS MORAL CONDITION. We are creatures of feeling. What is uppermost in our hearts will be uppermost in our thoughts. The good man has good thoughts, the evil man evil thoughts. Change the character of the heart, and you change the character of the thoughts (Proverbs 12:5; Proverbs 15:26; Matthew 12:33). III. WHEN THE MORAL DISPOSITION IS CORRUPT, THE TENDENCY IS TO EXCLUDE GOD FROM THE THOUGHTS. The plan, the labours, the enjoyments of life are too often without God (Luke 12:19, 20; James 4:13). This is irrational, criminal, and ruinous (Psalm 146:4). - W.F. Thy judgments are far above, out of his sight. There is an obtuseness and impenetrability that attach to the mind of man respecting the character of moral obligation that prove absolutely invincible to all his powers of meditation and research. This inability is of a moral, not of a natural kind, having its origin not in his natural constitution, but in his adventitious circumstances. The powers of the human mind receive a wrong direction. Reason turns renegade, and to escape a hated conclusion flings itself incontinently into the arms of delusion. It is thus that the stoutest intellect becomes the most impregnable. Numberless are the subterfuges, speculative as well as practical, that are continually held in play by the human mind in order to elude the embarrassment of its untoward circumstances; for there is no middle road to peace once the soul has begun to grapple with the momentous investigation. This obliquity of mind, that likes not to retain the knowledge of God, is the true and only source of all the difficulty that attaches to the reception of religious truth. Truth of this description lies no way more remote from our apprehension than any truth of natural science, till it begins to molest us with the sense of moral obligation, and to make its demands on our acquiescence in the form of duty. Men have not generally disputed much about what is virtue, their approbation of it being required only in the form of encomium. They willingly unite in applauding exemplary specimens of justice, disinterestedness, and generosity, and in the condemnation of their contraries...Our consciences ought not to sit so easy under the sins of our country, or even of mankind. That character in man which separates betwixt him and his Maker, and provokes the Divine judgment, also renders the Divine proceeding in judgment more obscure and unintelligible to him. Conclusion: See the indubitable equity, harmony, and consistency of the Divine administration in judgment. () On the whole and in the rough, unquestionably sin in this world does not remain unavenged. This is true when society is looked at in the mass; yet in the history of individuals it is constantly found that no such obvious sequence of crime and punishment can be traced. There are plenty of cases in which offenders against the moral law have seemed to get off scot-free. It even almost appears at times as if they were specially favoured in the struggle for existence. Is there some hidden explanation of cases of this kind? The text says, "Thy judgments are far above." They are there, unerring in their action, unslumbering in their determination, but they are too great, too solemn and awful for the Psalmist's sin-dulled eyes to behold. God has many ways of avenging sin. It may in reality be far worse for a man when he is left for a long while to delight in his sins, when they grow round him and in him, like some choking creeper, some deathly parasite that sucks out the vitality from that which it encircles, leaving at last only the mere semblance of life. Trace the action of these unseen avengers. I. AFTER THE COMMISSION OF DOWNRIGHT, UNMISTAKABLE SIN. There are many sins of the flesh that ought to meet with open punishment from the Divine laws which they violate. Yet obviously ill deeds are often not so chastised. Take the case of secret drinking. There may be exposure. Or the habit grows more dominant. Even if its physical consequences are delayed, a degeneration of spiritual faculties sets in. It becomes increasingly difficult for such persons to see any goodness in their fellow creatures. Tell me not that sin is unavenged when the whole character becomes deteriorated, when the will becomes paralysed, when all impulses for good are rendered impotent and sterile, when blindness has come upon the eyes to all that is fair and glorious and uplifting in the world. II. TAKE ANOTHER INSTANCE, THAT OF HYPOCRISY. The Chadbands and Pecksniffs of humanity, the religious and moral humbugs of the world, how do they fare? Are they always discovered? Hypocrisy is of various degrees. It commences in the bud by timid fear of speaking the truth, and it ends in the full-blown flower of brazen dishonesty and imposture. In this necessary development it is ever finding its dreadful reward. Here, again, the sinner may be unable to understand the doom which has fallen upon him. It is supposed that in past generations the blind fishes of subterranean lakes in America found their organs of sight not required, so nature dropped them out. They may be happy in their blindness, but who would exchange conditions with them? We cannot be untrue to what we know to be right without bringing upon ourselves a like Nemesis. The inevitable punishment of doing a false action is the increased difficulty of either doing or seeing what is true. III. WORLDLINESS. For the most part the consequences are obvious enough of devotion to the fancies and fashions of a luxurious, indolent society. Folk become weary and jaded. The upper-class world has, too, its seamy side. There are not often open exposures. The decorum of advancing age smooths over everything. In those cynical words, "We are all respectable after seventy." The wrong is not done with when forgotten. What if the fires of passion and emulation are only banked in temporarily by the worn-out crust of mortality? They. may be ready to flare up in another world. Anyway, their effects ever remain. All that might have been — all wasted, misused, handed over to the powers of evil! How terrible would these pitiable failures show if seen by eyes purged to discover things in their true reality! Worse thought still, may not this deplorable vision of life's wasted opportunities be forced, branded upon the soul for ever hereafter? () I. THE UNIVERSE. As to whether we have found or are finding our own true place in it. There is such place. Are we filling it? II. ABSOLUTE RIGHTEOUSNESS. That calm abstraction which we call the right, which makes itself known so really in all the operations of the world. It casts us aside for our perversity or it takes us into its embrace. III. ALL THE PURE AND NOBLE MEN. They are forever judging us, not malignantly condemning us, but deciding as each one of us comes into their presence, whether there is any use in us. And above all there is — IV. THE JUDGMENT OF GOD. He, knowing us altogether, is judging whether we are capable of receiving Him. He ever seeking us, and we ever either inviting or rejecting His love. That love which beats at the door of our nature is judging us, the judgment of the soul being in the refusal of the offer of God. How dreadful, then, to live with all these judgments out of our sight. Sometimes you see a man, once content, now full of discontent. The world satisfies him no more. He is seeking the higher judgments. Jesus ever sought the judgment of God — to please Him. ()
People David, PsalmistPlaces JerusalemTopics Adversaries, Always, Decisions, Enemies, Firm, Fixed, Foes, Grievous, Haters, Haughty, Higher, Judgments, Laws, Nothing, Pain, Prosper, Prosperous, Puffeth, Puffs, Sight, Sneers, Snorts, SucceedOutline 1. David complains of the wicked
12. He prays for remedy
16. He professes his confidence
Dictionary of Bible Themes Psalm 10:5 5171 nose
8824 self-righteousness, nature of Psalm 10:2-5 8805 pride, results Psalm 10:2-6 5550 speech, negative
6121 boasting Psalm 10:2-11 5793 arrogance Psalm 10:3-5 8710 atheism Psalm 10:4-5 5896 irreverence Psalm 10:4-6 8701 affluence Psalm 10:4-11 6169 godlessness Library One Saying from Three Men
'The wicked hath said in his heart, I shall not be moved.' --PSALM x. 6. 'Because He is at my right hand, I shall not be moved.' --PSALM xvi. 8. 'And in my prosperity I said, I shall never be moved.' --PSALM xxx. 6. How differently the same things sound when said by different men! Here are three people giving utterance to almost the same sentiment of confidence. A wicked man says it, and it is insane presumption and defiance. A good man says it, having been lulled into false security by easy times, …
Alexander Maclaren—Expositions of Holy ScriptureThe Poor Man's Friend
"The poor committeth himself unto thee."--Psalm 10:14. GOD IS THE POOR MAN'S FRIEND; the poor man, in His helplessness and despair, leaves his case in the hands of God, and God undertakes to care for him. In the days of David,--and I suppose, in this respect, the world has but little improved,--the poor man was the victim of almost everybody's cruelty, and sometimes he was very shamefully oppressed. If he sought redress for his wrongs, he generally only increased them, for he was regarded as a rebel …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 53: 1907 Jerome
I, Jerome, [2568] son of Eusebius, of the city of Strido, which is on the border of Dalmatia and Pannonia and was overthrown by the Goths, up to the present year, that is, the fourteenth of the Emperor Theodosius, have written the following: Life of Paul the monk, one book of Letters to different persons, an Exhortation to Heliodorus, Controversy of Luciferianus and Orthodoxus, Chronicle of universal history, 28 homilies of Origen on Jeremiah and Ezekiel, which I translated from Greek into Latin, …
Various—Jerome and Gennadius Lives of Illustrious Men. Look we Then, Beloved, what Hardships in Labors and Sorrows Men Endure...
3. Look we then, beloved, what hardships in labors and sorrows men endure, for things which they viciously love, and by how much they think to be made by them more happy, by so much more unhappily covet. How much for false riches, how much for vain honors, how much for affections of games and shows, is of exceeding peril and trouble most patiently borne! We see men hankering after money, glory, lasciviousness, how, that they may arrive at their desires, and having gotten not lose them, they endure …
St. Augustine—On Patience The Tests of Love to God
LET us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden. 1. The first fruit of love is the musing of the mind upon God. He who is in love, his thoughts are ever upon the object. He who loves God is ravished and transported with the contemplation of …
Thomas Watson—A Divine Cordial These Things, My Brother Aurelius, Most Dear unto Me...
38. These things, my brother Aurelius, most dear unto me, and in the bowels of Christ to be venerated, so far as He hath bestowed on me the ability Who through thee commanded me to do it, touching work of Monks, I have not delayed to write; making this my chief care, lest good brethren obeying apostolic precepts, should by lazy and disobedient be called even prevaricators from the Gospel: that they which work not, may at the least account them which do work to be better than themselves without doubt. …
St. Augustine—Of the Work of Monks. The Situation of the Jews During this Period.
As we have seen in earlier chapters, the declarations of Holy Writ make it very clear that Israel will yet be restored to God's favor and be rehabilitated in Palestine. But before that glad time arrives, the Jews have to pass through a season of sore trouble and affliction, during which God severely chastises them for their sins and punishes them for the rejection and crucifixion of their Messiah. Fearful indeed have been the past experiences of "the nation of the weary feet" but a darker path than …
Arthur W. Pink—The Redeemer's Return Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V. …
St. Thomas Aquinas—On Prayer and The Contemplative Life Out of the Deep of Suffering and Sorrow.
Save me, O God, for the waters are come in even unto my soul: I am come into deep waters; so that the floods run over me.--Ps. lxix. 1, 2. I am brought into so great trouble and misery: that I go mourning all the day long.--Ps. xxxviii. 6. The sorrows of my heart are enlarged: Oh! bring Thou me out of my distress.--Ps. xxv. 17. The Lord hath heard the voice of my weeping: the Lord will receive my prayer.--Ps. vi. 8. In the multitude of the sorrows which I had in my heart, Thy comforts have refreshed …
Charles Kingsley—Out of the Deep "And the Life. " How Christ is the Life.
This, as the former, being spoken indefinitely, may be universally taken, as relating both to such as are yet in the state of nature, and to such as are in the state of grace, and so may be considered in reference to both, and ground three points of truth, both in reference to the one, and in reference to the other; to wit, 1. That our case is such as we stand in need of his help, as being the Life. 2. That no other way but by him, can we get that supply of life, which we stand in need of, for he …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Life of Jerome.
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 …
St. Jerome—The Principal Works of St. Jerome The Revelation and Career of the Anti-Christ.
Who is the Anti-christ? Varied and wild have been the answers to this question. In pre-christian times there were many who regarded Antiochus Epiphanes as the one whom Daniel and the other prophets described. At the beginning of this dispensation Nero was looked upon as the predicted Man of Sin. After the Reformation the Papacy was selected as the fulfiller of the prophecies given through the Patmos seer. And in our day there have been those who consider the Kaiser to be the Son of Perdition. It …
Arthur W. Pink—The Redeemer's Return Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church.
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 Links Psalm 10:5 NIV
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