Verse-by-Verse Bible Commentary
Psalms 10:8

Clarke's Commentary

Verse Psalms 10:8. He sitteth in the lurking places — In this and the following verse there appears to be an allusion to espionage, or setting of spies on a man's conduct; or to the conduct of an assassin or private murderer. He sitteth in lurking places-in secret places; his eyes-spies-are privily set; he lieth in wait secretly: he doth catch the poor, when he draweth him into his net. He is like a hunter that lays his traps and gins, digs his pits, sets his nets; and when the prey falls into them, he destroys its life.

Bridgeway Bible Commentary

Psalms 9-10 God fights for the oppressed

In Psalms 9:0 and 10 we meet another kind of Hebrew verse, the acrostic. (Other acrostics are Psalms 25, 34, 37, 111, 112, 119 and 145.) In an acrostic the first word of each verse (or stanza) begins with a different letter of the 22-letter Hebrew alphabet, moving in order, so to speak, ‘from A to Z’. The acrostic in this case moves unbroken through Psalms 9:0 and 10, indicating that originally they probably formed one psalm. The absence of a heading to Psalms 10:0 supports this view. The two psalms appear to belong to the days of David’s kingship.

David begins with an expression of praise to God (9:1-2) because of a notable victory that God has given Israel over its enemies (3-6). This victory illustrates God’s perfect justice in upholding what is right (7-8) and his unfailing love in caring for those who trust in him (9-10). David therefore calls on the whole congregation to join him in this hymn of praise (11-12).
As he recalls the enemy attacks, the grateful psalmist recalls also how he prayed desperately in the crisis and promised to offer public praise to God on his successful return to Jerusalem (13-14). Knowing that God is righteous in all his judgments, the psalmist is assured that God will punish the wicked and care for the faithful (15-18). He asks God to act decisively against those who defy him, and to show them that they are merely mortal beings (19-20).
At times it seems to the psalmist that God stands idly by while the ungodly do as they please. Self-seeking people use their power, influence and wealth to oppress the poor and trample on the rights of others (10:1-2). Because God does not act in judgment against him immediately, the unjust think that God is not concerned. They think there will be no judgment (3-6). Greed, lying, cruelty and deceit are the characteristics of such people (7-9). The more easily they crush people, the more confident they become that they have escaped God’s punishment (10-11).
But God is not indifferent to the arrogance of the oppressors; nor is he indifferent to the sufferings of the oppressed. Silently, he has been taking notice of everything. God has a particular concern for those who are defenceless and easily exploited (12-14). The arrogant can never triumph over God. Those who advance themselves by oppressing others will meet with certain punishment, but those who trust in God will be delivered (15-18).

Longing for judgment

Ideas commonly associated with God’s judgment are those of condemnation and punishment. Judgment is not usually something to look forward to. Yet the psalmists often long for God’s judgment and rejoice in anticipation of the day when it will come (Psalms 67:4; Psalms 96:12-13).

The reason for this longing for judgment is that, for the psalmists, God’s judgment means the administration of justice in the everyday affairs of life. The godly were oppressed and downtrodden. Corruption, bribery and injustice meant they had no way of obtaining justice, no way of gaining a hearing, no way of getting a judgment of their case (Psalms 10:1-6; Psalms 82:1-4). They knew they were in the right. That was why they longed for the day when God would act in judgment, righting the wrongs, declaring them to be right, and sentencing their oppressors to punishment (Psalms 7:6-8; Psalms 9:8,Psalms 9:12; Psalms 10:12,Psalms 10:17-18; Psalms 35:23-24).

Coffman's Commentaries on the Bible

"His mouth is full of cursing and deceit and oppression: Under his tongue is mischief and iniquity. He sitteth in the lurking places of the villages; In the secret places doth he murder the innocent; His eyes are privily set against the helpless."

"Mouth is full of cursing." What a paradox it is that the wicked who claim (in their hearts at least) not to believe in God should have God's precious name upon their evil lips continually, not in truth or righteousness, but in shame and dishonor! The apostle Paul quoted this line in Romans 3:14, thus justifying the conclusion that profane cursing and swearing is an invariable part of the conduct of wicked men.

It is noticeable here that the emphasis of the passage is shifted from describing the character and attitude of the wicked to a discussion of their conduct and their wicked actions. These things are mentioned at once: (1) he is a profane swearer; (2) he is a planner of mischief and iniquity; (3) he lurks in secret hiding places near towns and villages; and (4) he is a murderer of innocent people.

In Hosea 4:2; Hosea 6:9, that prophet mentioned similar bloody and violent conditions of society.

Barnes' Notes on the Whole Bible

He sitteth in the lurking-places of the villages - As robbers do, who hide themselves in the vicinity of villages, that they make a sudden descent upon them in the silence of the night, or that they may seize and rob the inhabitants as they go forth in the morning to attend their flocks to the pastures, or to labor in the fields. The word rendered “villages” means properly an enclosure, as a court before a building; and then a village or hamlet, farm-buildings, or farm hamlets, usually erected around an open space; and it is then used to denote the encampment of nomadic tribes, who usually pitch their tents in a circle so as to form an enclosure, Genesis 25:16; Isaiah 42:11. In the neighborhood of such places - in the thickets, bushes, or ravines, that might be near such encampments or enclosures - robbers would naturally secrete themselves, that they might fall upon them suddenly, or that they might seize anyone who left the village or encampment for ally purpose. So Frazer remarks in his Travels in Chorasan, i. 437: “When the Turkomans design to fall upon a village, they take a position near it in the rear, until in the morning the unsuspecting inhabitants drive out their herds, or leave the villages for some other purpose, and then they suddenly fall upon them.” DeWette, in loc.

In the secret places doth he murder the innocent - From these retreats he suddenly falls upon those who are unsuspicious, and who have done him no wrong. The word “innocent” here does not mean sinless in the absolute sense, but it means that they were innocent so far as the robber was concerned. They had done him no wrong; they had given him no occasion to make war upon them.

His eyes are privily set - Margin, “hide themselves.” The Hebrew word means to hide, to conceal; to lay up in private; to hoard; to keep back; to hold back, etc. Here it means to conceal, to lurk in ambush; and the idea is that his eyes will secretly watch, or keep a lookout for them; that is, that his eyes, or that he himself will be concealed, that he may observe the goings of those whom he intends to make his prey.

Against the poor - Or, the wretched, the afflicted, the defenseless. The meaning is, that instead of being a helper of the poor and wretched, he is disposed to take every advantage of them, and deprive them of all their rights and comforts.

Calvin's Commentary on the Bible

8.He will sit in the ensnaring places of the villages. ⁽²¹⁷⁾ I have purposely avoided changing the verbs of the future tense into another tense, because they imply a continued act, and also because this Hebrew idiom has extended even to other languages. David, therefore, describes what ungodly men are accustomed to do. And, in the first place, he compares them to highwaymen, who lie in wait at the narrow parts of roads, and choose for themselves hiding-places from which they may fall upon travelers when off their guard. He says also, that their eyes are bent or leering, ⁽²¹⁸⁾ by a similitude borrowed from the practice of dart-shooters, who take their aim with leering, or half shut eyes, in order to hit the mark the surer. Nor does he here speak of the common sort of highwaymen who are in the woods; ⁽²¹⁹⁾ but he directs his language against those great robbers who hide their wickedness under titles of honor, and pomp, and splendor. The word חצרים,chatserim, therefore, which we have rendered villages, is by some translated palaces; as if David had said, they have converted their royal mansions into places of robbery, where they may cut the throats of their unhappy victims. But granting the word to have this allusion, I consider that it refers principally to the practice of robbers, to which there is a reference in the whole verse, and I explain it thus: Like as robbers lie in wait at the egresses of villages, so these persons lay their snares wherever they are.

(217) Horsley renders the eighth verse thus:

“He sitteth in ambush* in the villages in secret places;
He murdereth the innocent;
his eyes are ever watching for the helpless.”

And he has the following note: ”Symmachus and St Jerome certainly read thus ישכ מארב בחצרים, and they both render, ה, as a participle. ‘He sitteth prowling about the farm-houses.’ This I take to be the true reading and the true rendering. The image is that of a beast of prey of the lesser order, a fox or a wolf, lying upon the watch about the farm-yard in the evening.”

*Or, “he sitteth prowling about the farmyard.”

(218) Bishop Mant reads “peering eyes.” Concerning the word, says he, “which I have rendered peering, Parkhurst says that it is applied to winking or half closing the eyes in order to see more distinctly. The Septuagint and Vulgate translations, which mean look at, behold, give the general sense, but not the beautiful image expressed in the Hebrew.”

(219) “Qui sont parmi les bois.” — Fr

Smith's Bible Commentary

Psalms 10:1-18

Why do you stand a far off, O LORD? Why hidest thou thyself in times of trouble? ( Psalms 10:1 )

Have you ever prayed that? "Lord, why aren't You doing something about it? Why do You seem to hide Yourself when I am in trouble?"

The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined. For the wicked boasts his heart's desire, and blesses the covetous, whom the LORD abhors. The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts. His ways are always grievous; thy judgments are far above out of his sight: as for all his enemies, he puffs at them. He has said in his heart, I shall not be moved: for I shall never be in adversity. His mouth is full of cursing, deceit and fraud: under his tongue is mischief and emptiness. He sits in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privately set against the poor. He lies in wait secretly as a lion in his den: he lies in wait to catch the poor: he does catch the poor, when he has drawn him into his net. He crouches, and humbles himself, that the poor may fall by his strong ones. He hath said in his heart, God hath forgotten: he hides his face; he will never see it ( Psalms 10:2-11 ).

And so he describes the wicked in his deeds. The idea, the consciousness is that God has forgotten. He hides his face. He doesn't see. There is a mistake that people oftentimes make, and that is, they mistake the patience of God for blindness. Because God hasn't already smitten them, hasn't already destroyed them, they begin to get a comfortable feeling like, "Well, God doesn't know," or, "God doesn't see." It is always a dangerous position to be in.

David says,

Arise, O LORD; O God, lift up your hand: forget not the humble. Wherefore does the wicked contemn God? He hath said in his heart, Thou wilt not require it. Thou hast seen it; for you behold mischief and spite, to requite it in thy hand: the poor commits himself to thee; thou art the helper of the fatherless. Break the arm of the wicked and the evil man: seek out the wickedness till you find none. The LORD is King for ever and ever: the heathen are perished out of his land. LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, that will cause your ear to hear: to judge the fatherless and the oppressed, and the man of the earth may no more oppress ( Psalms 10:12-18 ). "

Dr. Constable's Expository Notes

1. Description of the wicked 10:1-11

The emphasis in this part of the psalm is the problem of theodicy, the justice of God in the face of the prosperity of wicked Israelites. Like the Book of Job, the psalm does not resolve the problem but refocuses on God (Psalms 10:14).

Dr. Constable's Expository Notes

Psalms 10

This psalm is a prayer for immediate help in affliction. It contains a powerful description of the wicked who oppose God and attack His people. The focus of the previous psalm was on the judgment to come, but in this one it is on the present.

"The problem in Psalms 9 is the enemy invading from without, while the problem in Psalms 10 is the enemy corrupting and destroying from within." [Note: Wiersbe, The . . . Wisdom . . ., p. 106.]

Dr. Constable's Expository Notes

Using the figures of a predatory animal, like a lion, and a hunter, like a fisherman, David described how the wicked cunningly pursue and ensnare the righteous in their traps. The fact that God does not punish them more quickly encourages them to continue their destructive work.

Gill's Exposition of the Whole Bible

He sitteth in the lurking places of the villages,.... Which were by the wayside, where thieves and robbers harboured, and out of which they came, and robbed passengers as they came by. The word f signifies "palaces" or "courts": and so it is rendered by the Chaldee paraphrase and Syriac version; and so the allusion is not to mean thieves and robbers, but to persons of note and figure. Hence the Septuagint and Vulgate Latin, Arabic, and Ethiopic versions, render it, "he sitteth in lurking places with the rich"; and may be fitly applied to the pope and his cardinals. Antichrist sits in the temple of God, and by his emissaries gets into the villages, the particular churches and congregations of saints, where they lie in ambush to do mischief, to corrupt their faith, worship, and manners; and like thieves and robbers enter in to steal, kill, and destroy;

in secret places doth he murder the innocent; the harmless lambs and sheep of Christ; who, though they are not without sin in themselves, yet are innocent with respect to the cause and the things for which they suffer: these are the saints and prophets and martyrs of Jesus, whose blood is shed by antichrist; and the taking away of their lives is reckoned murder with God; and is so styled in the Scriptures, Revelation 9:21; though the antichristian party call it doing God good service, and impute it to zeal for the good of holy church; and yet this they choose to do in secret, by private massacres, or by the inquisition; which having condemned men to death, delivers them over to the secular power to execute the sentence on them: just as the Jews delivered Christ to the Roman governor, to shift off the sin and blame from themselves; murder being what no one cares to be known in, or chargeable with;

his eyes are privily set against the poor: the word חלכה, rendered "poor", is used nowhere but in this psalm, in which it is used three times, here, and in Psalms 10:1; and in the plural number in

Psalms 10:10. It is translated "poor" both in the Chaldee paraphrase and Septuagint version, and in those that follow them. In the Arabic language it signifies "black" g, and may design such who are black by reason of persecution and affliction, who go mourning all the day long on account of sin, their own and others; and because of the distresses and calamities of the church and people of God. These the eyes of the wicked watch and observe, and are set against them to do them all the mischief they can; their eyes are full of envy and indignation at them, though it is all in a private and secret way. The allusion is to thieves and robbers, who hide themselves in some secret place, and from thence look out for them that pass by, and narrowly observe whether they are for their purpose, and when it will be proper to come out and seize upon them.

f חצרים αυλας, Symmachus in Drusius; "atriorum", Munster; so Hammond, Ainsworth, & Michaelis. g "Chalae, valde niger fuit", Golius, col. 646.

Henry's Complete Commentary on the Bible

      1 Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?   2 The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined.   3 For the wicked boasteth of his heart's desire, and blesseth the covetous, whom the LORD abhorreth.   4 The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.   5 His ways are always grievous; thy judgments are far above out of his sight: as for all his enemies, he puffeth at them.   6 He hath said in his heart, I shall not be moved: for I shall never be in adversity.   7 His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity.   8 He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.   9 He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net.   10 He croucheth, and humbleth himself, that the poor may fall by his strong ones.   11 He hath said in his heart, God hath forgotten: he hideth his face; he will never see it.

      David, in these verses, discovers,

      I. A very great affection to God and his favour; for, in the time of trouble, that which he complains of most feelingly is God's withdrawing his gracious presence (Psalms 10:1; Psalms 10:1): "Why standest thou afar off, as one unconcerned in the indignities done to thy name and the injuries done to the people?" Note, God's withdrawings are very grievous to his people at any time, but especially in times of trouble. Outward deliverance is afar off and is hidden from us, and then we think God is afar off and we therefore want inward comfort; but that is our own fault; it is because we judge by outward appearance; we stand afar off from God by our unbelief, and then we complain that God stands afar off from us.

      II. A very great indignation against sin, the sins that made the times perilous, 2 Timothy 3:1. he beholds the transgressors and is grieved, is amazed, and brings to his heavenly Father their evil report, not in a way of vain-glory, boasting before God that he was not as these publicans (Luke 18:11), much less venting any personal resentments, piques, or passions, of his own; but as one that laid to he art that which is offensive to God and all good men, and earnestly desired a reformation of manners. passionate and satirical invectives against bad men do more hurt than good; if we will speak of their badness, let it be to God in prayer, for he alone can make them better. This long representation of the wickedness of the wicked is here summed up in the first words of it (Psalms 10:2; Psalms 10:2), The wicked in his pride doth persecute the poor, where two things are laid to their charge, pride and persecution, the former the cause of the latter. Proud men will have all about them to be of their mind, of their religion, to say as they say, to submit to their dominion, and acquiesce in their dictates; and those that either eclipse them or will not yield to them they malign and hate with an inveterate hatred. Tyranny, both in state and church, owes its origin to pride. The psalmist, having begun this description, presently inserts a short prayer, a prayer in a parenthesis, which is an advantage and no prejudice to the sense: Let them be taken, as proud people often are, in the devices that they have imagined,Psalms 10:2; Psalms 10:2. Let their counsels be turned headlong, and let them fall headlong by them. These two heads of the charge are here enlarged upon.

      1. They are proud, very proud, and extremely conceited of themselves; justly therefore did he wonder that God did not speedily appear against them, for he hates pride, and resists the proud. (1.) The sinner proudly glories in his power and success. He boasts of his heart's desire, boasts that he can do what he pleases (as if God himself could not control him) and that he has all he wished for and has carried his point. Ephraim said, I have become rich, I have found me out substance,Hosea 12:8. "Now, Lord, is it for thy glory to suffer a sinful man thus to pretend to the sovereignty and felicity of a God?" (2.) He proudly contradicts the judgment of God, which, we are sure, is according to truth; for he blesses the covetous, whom the Lord abhors. See how God and men differ in their sentiments of persons: God abhors covetous worldlings, who make money their God and idolize is; he looks upon them as his enemies, and will have no communion with them. The friendship of the world is enmity to God. But proud persecutors bless them, and approve their sayings, Psalms 49:13. They applaud those as wise whom God pronounces foolish (Luke 12:20); they justify those as innocent whom God condemns as deeply guilty before him; and they admire those as happy, in having their portion in this life, whom God declares, upon that account, truly miserable. Thou, in thy lifetime, receivedst thy good things. (3.) He proudly casts off the thoughts of God, and all dependence upon him and devotion to him (Psalms 10:4; Psalms 10:4): The wicked, through the pride of his countenance, that pride of his heart which appears in his very countenance (Proverbs 6:17), will not seek after God, nor entertain the thoughts of him. God is not in all his thoughts, not in any of them. All his thoughts are that there is not God. See here, [1.] The nature of impiety and irreligion; it is not seeking after God and not having him in our thoughts. There is no enquiry made after him (Job 35:10; Jeremiah 2:6), no desire towards him, no communion with him, but a secret wish to have no dependence upon him and not to be beholden to him. 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 projects and devices, but no eye to God in any of them, no submission to his will nor aim at his glory. [2.] The cause of this impiety and irreligion; and that is pride. Men will not seek after God because they think they have no need of him, their own hands are sufficient for them; they think it a thing below them to be religious, because religious people are few, and mean, and despised, and the restraints of religion will be a disparagement to them. (4.) He proudly makes light of God's commandments and judgments (Psalms 10:5; Psalms 10:5): His wings are always grievous; he is very daring and resolute in his sinful courses; he will have his way, though ever so tiresome to himself and vexatious to others; he travails with pain in his wicked courses, and yet his pride makes him wilful and obstinate in them. God's judgments (what he commands and what he threatens for the breach of his commands) are far above out of his sight; he is not sensible of his duty by the law of God nor of his danger by the wrath and curse of God. Tell him of God's authority over him, he turns it off with this, that he never saw God and therefore does not know that there is a God, he is in the height of heaven, and quæ supra nos nihil ad nos--we have nothing to do with things above us. Tell him of God's judgments which will be executed upon those that go on still in their trespasses, and he will not be convinced that there is any reality in them; they are far above out of his sight, and therefore he thinks they are mere bugbears. (5.) He proudly despises all his enemies, and looks upon them with the utmost disdain; he puffs at those whom God is preparing to be a scourge and ruin to him, as if he could baffle them all, and was able to make his part good with them. But, as it is impolitic to despise an enemy, so it is impious to despise any instrument of God's wrath. (6.) He proudly sets trouble at defiance and is confident of the continuance of his own prosperity (Psalms 10:6; Psalms 10:6): He hath said in his heart, and pleased himself with the thought, I shall not be moved, my goods are laid up for many years, and I shall never be in adversity; like Babylon, that said, I shall be a lady for ever,Isaiah 47:7; Revelation 18:7. Those are nearest ruin who thus set it furthest from them.

      2. They are persecutors, cruel persecutors. For the gratifying of their pride and covetousness, and in opposition to God and religion, they are very oppressive to all within their reach. Observe, concerning these persecutors, (1.) That they are very bitter and malicious (Psalms 10:7; Psalms 10:7): His mouth is full of cursing. Those he cannot do a real mischief to, yet he will spit his venom at, and breathe out the slaughter which he cannot execute. Thus have God's faithful worshippers been anathematized and cursed, with bell, book, and candle. Where there is a heart full of malice there is commonly a mouth full of curses. (2.) They are very false and treacherous. There is mischief designed, but it is hidden under the tongue, not to be discerned, for his mouth is full of deceit and vanity. He has learned of the devil to deceive, and so to destroy; with this his hatred is covered, Proverbs 26:26. He cares not what lies he tells, not what oaths he breaks, nor what arts of dissimulation he uses, to compass his ends. (3.) That they are very cunning and crafty in carrying on their designs. They have ways and means to concert what they intend, that they may the more effectually accomplish it. Like Esau, that cunning hunter, he sits in the lurking places, in the secret places, and his eyes are privily set to do mischief (Psalms 10:8; Psalms 10:8), not because he is ashamed of what he does (if he blushed, there were some hopes he would repent), not because he is afraid of the wrath of God, for he imagines God will never call him to an account (Psalms 10:11; Psalms 10:11), but because he is afraid lest the discovery of his designs should be the breaking of them. Perhaps it refers particularly to robbers and highwaymen, who lie in wait for honest travellers, to make a prey of them and what they have. (4.) That they are very cruel and barbarous. Their malice is against the innocent, who never provoked them--against the poor, who cannot resist them and over whom it will be no glory to triumph. Those are perfectly lost to all honesty and honour against whose mischievous designs neither innocence nor poverty will be any man's security. Those that have power ought to protect the innocent and provide for the poor; yet these will be the destroyers of those whose guardians they ought to be. And what do they aim at? It is to catch the poor, and draw them into their net, that is, get them into their power, not to strip them only, but to murder them. They hunt for the precious life. It is God's poor people that they are persecuting, against whom they bear a mortal hatred for his sake whose they are and whose image they bear, and therefore they lie in wait to murder them: He lies in wait as a lion that thirsts after blood, and feeds with pleasure upon the prey. The devil, whose agent he is, is compared to a roaring lion that seeks not what, but whom, he may devour. (5.) That they are base and hypocritical (Psalms 10:10; Psalms 10:10): He crouches and humbles himself, as beasts of prey do, that they may get their prey within their reach. This intimates that the sordid spirits of persecutors and oppressors will stoop to any thing, though ever so mean, for the compassing of their wicked designs; witness the scandalous practices of Saul when he hunted David. It intimates, likewise, that they cover their malicious designs with the pretence of meekness and humility, and kindness to those they design the greatest mischief to; they seem to humble themselves to take cognizance of the poor, and concern themselves in their concernments, when it is in order to make them fall, to make a prey of them. (6.) That they are very impious and atheistical, Psalms 10:11; Psalms 10:11. They could not thus break through all the laws of justice and goodness towards man if they had not first shaken off all sense of religion, and risen up in rebellion against the light of its most sacred and self-evident principles: He hath said in his heart, God has forgotten. When his own conscience rebuked him with the consequences of it, and asked how he would answer it to the righteous Judge of heaven and earth, he turned it off with this, God has forsaken the earth,Ezekiel 8:12; Ezekiel 9:9. This is a blasphemous reproach, [1.] Upon God's omniscience and providence, as if he could not, or did not, see what men do in this lower world. [2.] Upon his holiness and the rectitude of his nature, as if, though he did see, yet he did not dislike, but was willing to connive at, the most unnatural and inhuman villanies. [3.] Upon his justice and the equity of his government, as if, though he did see and dislike the wickedness of the wicked, yet he would never reckon with them, nor punish them for it, either because he could not or durst not, or because he was not inclined to do so. Let those that suffer by proud oppressors hope that God will, in due time, appear for them; for those that are abusive to them are abusive to God Almighty too.

      In singing this psalm and praying it over, we should have our hearts much affected with a holy indignation at the wickedness of the oppressors, a tender compassion of the miseries of the oppressed, and a pious zeal for the glory and honour of God, with a firm belief that he will, in due time, give redress to the injured and reckon with the injurious.