King James Version

What Does Psalms 10:14 Mean?

Psalms 10:14 in the King James Version says “Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto ...” — study this verse from Psalms chapter 10 with commentary, cross-references, and original Hebrew word analysis.

“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. committeth: Heb. leaveth”

Psalms 10:14 · KJV

Context

12

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

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. committeth: Heb. leaveth

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.

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Commentary

KJV Study Commentary
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. David now answers his own earlier question (verse 1: why does God stand afar off?). Though God may seem distant, He sees everything. This verse affirms divine omniscience, divine justice, and divine care—the theological truths that sustain faith when experience contradicts them.

"Thou hast seen it" (ra'itah, רָאִיתָה) emphatically declares that God has observed the wickedness described in previous verses. Ra'ah means to see, perceive, consider. Though the wicked think God does not see (verse 11), David affirms that God sees comprehensively. His apparent inaction is not blindness or indifference but sovereign timing.

"For thou beholdest mischief and spite" (attah tabit amal vaka'as, אַתָּה תַּבִּיט עָמָל וָכָעַס) intensifies the first statement. Nabit means to look at, gaze upon, consider carefully. Amal (mischief, trouble, toil) and ka'as (spite, vexation, anger, grief) describe the wickedness and suffering David has catalogued. God not only sees but carefully observes both the evil and the pain it causes.

"To requite it with thy hand" (latet beyadekha, לָתֵת בְּיָדֶךָ) reveals God's purpose for His observation. Natan means to give, render, or requite. God observes in order to repay appropriately—to punish the wicked and vindicate the oppressed. "With thy hand" indicates direct divine action using God's power. Divine justice may be delayed but is not denied.

"The poor committeth himself unto thee" (alekha ya'azov chelekha, עָלֶיךָ יַעֲזֹב חֵלֶכָה) pictures the oppressed entrusting themselves to God. Azav can mean to leave, forsake, or commit/entrust. In this context, it means to cast oneself upon God, to abandon oneself to His care. Chelekah can mean unfortunate, poor, or helpless. Those with no human help commit themselves to God.

"Thou art the helper of the fatherless" (yatom attah hayita ozer, יָתוֹם אַתָּה הָיִיתָ עֹזֵר) grounds confidence in God's character and past action. Yatom (orphan, fatherless) represents the most vulnerable in ancient society. Ozer (helper) describes one who aids, assists, or comes to the rescue. The perfect tense "hast been" points to God's consistent historical pattern—He has always defended the fatherless, and His character does not change.

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Historical & Cultural Context

The fatherless (orphans), along with widows and strangers, formed a triad of vulnerable people whom Israel's law specifically protected. Deuteronomy commands: "Thou shalt not pervert the judgment of the stranger, nor of the fatherless" (Deuteronomy 24:17). God declares Himself "a father of the fatherless" (Psalm 68:5) and warns: "Ye shall not afflict any widow, or fatherless child. If thou afflict them in any wise... my wrath shall wax hot" (Exodus 22:22-24).

The prophets condemned Israel's failure to protect these vulnerable groups. Isaiah rebuked: "The fatherless and the widow... are thy princes" (Isaiah 1:23—they oppress rather than protect). Jeremiah commanded: "Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow" (Jeremiah 22:3). Malachi warned that God will be "a swift witness... against those that oppress... the fatherless" (Malachi 3:5).

James later defined pure religion as "to visit the fatherless and widows in their affliction" (James 1:27). The consistent biblical witness is that God has special concern for society's most vulnerable, and His people must share that concern. Where human fathers fail or are absent, God Himself acts as Father and defender.

Reflection Questions

  1. How does affirming 'Thou hast seen it' change your perspective when it appears God is not acting?
  2. What does it mean practically for 'the poor to commit himself' to God, and how is this different from passive resignation?
  3. Why does Scripture repeatedly emphasize God's care for the fatherless, widows, and strangers?
  4. How should God's character as 'helper of the fatherless' shape the church's ministry priorities?

Original Language Analysis

Hebrew · 15 words
רָאִ֡תָה1 of 15

“Thou hast seen”

H7200

to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)

כִּֽי2 of 15
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

אַתָּ֤ה׀3 of 15
H859

thou and thee, or (plural) ye and you

עָ֘מָ֤ל4 of 15

“mischief”

H5999

toil, i.e., wearing effort; hence, worry, whether of body or mind

וָכַ֨עַס׀5 of 15

“and spite”

H3708

vexation

תַּבִּיט֮6 of 15

“it for thou beholdest”

H5027

to scan, i.e., look intently at; by implication, to regard with pleasure, favor or care

לָתֵ֪ת7 of 15

“to requite”

H5414

to give, used with greatest latitude of application (put, make, etc.)

בְּיָ֫דֶ֥ךָ8 of 15

“it with thy hand”

H3027

a hand (the open one [indicating power, means, direction, etc.], in distinction from h3709, the closed one); used (as noun, adverb, etc.) in a great v

עָ֭לֶיךָ9 of 15
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

יַעֲזֹ֣ב10 of 15

“committeth”

H5800

to loosen, i.e., relinquish, permit, etc

חֵלֶ֑כָה11 of 15

“the poor”

H2489

a wretch, i.e., unfortunate

יָ֝ת֗וֹם12 of 15

“of the fatherless”

H3490

a bereaved person

אַתָּ֤ה׀13 of 15
H859

thou and thee, or (plural) ye and you

הָיִ֬יתָ14 of 15
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

עוֹזֵֽר׃15 of 15

“himself unto thee thou art the helper”

H5826

to surround, i.e., protect or aid

Study Guide

Historical Context

This verse is found in the book of Psalms. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Psalms 10:14 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Psalms 10:14 from Treasury of Scripture Knowledge

Psalms 68:5Psalms 146:9Psalms 55:22Jeremiah 49:11Hosea 14:3Deuteronomy 10:18

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