Thou hast rebuked the proud that are cursed, Which do err from thy commandments.
The faithful Christian must always keep in mind the true character of his spiritual enemies from God’s point of view in order to maintain righteous and vigilant opposition to them and their principles. We face the perennial temptation of frustration because they seem to get away with their misdeeds, and this may turn to envy because they even seem happier, more blessed, for having done the wrong. Without constantly exercising faith and being reminded of the true spiritual state of things, we may easily yield to the force of such axioms as “do what makes you feel good” and “if you can’t beat ’em, join ’em.” See how David warns himself and his hearers against this kind of spiritual seduction, for example, in Psa 37.1-2, 7-9, 16-17, 35-38, and Asaph does the same in Psa 73.1-5, 12-13, 16-19, 27-28.
Here we have the psalmist confessing what he knows about his enemies by faith to God in prayer. While this challenges the prevalent assumptions of many modern Christians, even in a way they may find offensive, we know this is a reliable text and reflects the highest piety of a godly man’s soul.
The Hebrew text is only five words but it reminds us of the unbelievers’ stench in God’s nostrils.
THEY ARE THE PROUD
The AV renders this word as “the proud” (noun), but it is actually an adjective. The object noun is only implied, so that “the proud ones” is a justifiable translation, but that is not substantially different from the AV. Other translations choose “insolent” (showing a rude and arrogant lack of respect) and “arrogant” (an exaggerated sense of one’s own importance). The specific Hebrew word has the sense of proud, haughty, i.e., pertaining to those who are insolent, self-willed and not humble as a moral defect.
This text especially has in view the fact that these sinners are arrogant in God’s presence. Instead of recognizing their creatureliness and sinfulness, along with acknowledging God’s sovereignty and holiness, they maintain an over-inflated self-esteem. They are like huge balloons which are just a little bit of nothing ready to burst. Unbelievers think more of themselves than of the Almighty, and this is highly offensive to God Himself. They are a smoke in His nose, a fire that burns and irritates Him all day (Isa 65.5).
It is so very important, for your own soul’s safety, that you accept this by faith.
THEY ARE THE MORALLY WANDERING
Unbelievers “do err from Thy commandments.” Now we readily admit that in ourselves, “there is not a just man upon earth, that doeth good, and sinneth not” (Eccl 7.20). We also confess that even the best Christians have much remaining sin in them, and are still vulnerable to committing great sins before they die. Still, by grace those who are born again are not in view here.
The inspired text rather describes those whose whole manner of life is one of disobedience to God and His Word. Even moralists fall into this category, because God abominates a mere outward conformity without a heart of faith and love. This bad assessment of one’s life applies to all except sincere Christian believers, who have turned from such a course to follow Jesus as Lord.
The perfect, inflexible standard of righteousness mentioned here is God’s commandments, and this sort of person “errs” from them. The Hebrew has the sense of going astray or wandering. This is a classic biblical metaphor for being in a spiritually-lost condition. As unbelievers, “all we like sheep have gone astray; we have turned every one to his own way” (Isa 53.6). Jude compares apostates to “wandering stars,” another name for planets (Jude 13), because astronomically, the ancients saw all the stars moving together in a fixed pattern, while the planets, which very much resemble stars to the naked eye, moved independently of the stars, wandering around in a much less predictable way against their fixed starry backdrop.
This is the spiritual character of everyone who is not committed to following Christ, that is, unbelievers. Since they have corrupt hearts and insubordinate attitudes toward God and His Word, their way is habitually lawless, even if they seem to live in an outwardly moral way.
On Judgment Day, Christ will characterize all unbelievers as “ye that work iniquity” (“you who practice lawlessness,” NKJV), because that is the way He views them, and that is the way they really are. God knows they are the skunks of this world, and believing this keeps us from admiring them.
THEY ARE THE CURSED
With all this established, we are not surprised to know that they are literally “the ones being cursed” [by God, implied]. The Hebrew word is a plural passive participle. The whole lot of unredeemed sinners is in view. They have been cursed by God, and they abide under His curse.
The idea of a “curse” may bring to mind the practice of witches putting a hex on someone, or a Voodoo witch doctor sticking needles in the doll-effigy and imagining something terrible will happen to the object of scorn. Biblically, the doctrine of a divine curse is as certain as it is awful. A curse in this sense is a malediction (a statement of intention to harm), the opposite of a benediction (a statement of intention to bless). God pronounced His curse first on the serpent for tempting Adam and Eve into sin (Gen 3.14), then on our first parents and their posterity (Gen 3.16-19), and later upon Cain for murdering Abel (Gen 4.11). To be cursed is to be in a state of liability to severe harm or injury inflicted by God as just punishment for one’s sins. This is the terrible condition of all unbelievers and only unbelievers, whether they believe/realize it or not (see John 3.36). As Jonathan Edwards unforgettably stated it,
They are now the objects of that very same anger and wrath of God, that is expressed in the torments of hell. And the reason why they do not go down to hell at each moment, is not because God, in whose power they are, is not then very angry with them; as He is with many miserable creatures now tormented in hell, who there feel and bear the fierceness of His wrath. Yea, God is a great deal more angry with great numbers that are now on earth; yea, doubtless, with many that are now in this congregation, who it may be are at ease, than He is with many of those who are now in the flames of hell. So that it is not because God is unmindful of their wickedness, and does not resent it, that He does not let loose His hand and cut them off. God is not altogether such an one as themselves, though they may imagine Him to be so. The wrath of God burns against them, their damnation does not slumber; the pit is prepared, the fire is made ready, the furnace is now hot, ready to receive them; the flames do now rage and glow. The glittering sword is whet, and held over them, and the pit hath opened its mouth under them (“Sinners in the Hands of an Angry God”).
Oh, friends, is this not awful beyond description? Their punishment is so near that the rank smell of brimstone is already upon them! How could we possibly want to be like them or in their place?
GOD REBUKES THEM
The verse before us begins with a Hebrew word that means, “You rebuke” these people, that is, God has rebuked them, and does rebuke them, reprimand them, tell them they are doing wrong, with conviction or zeal, implying a strong disapproval and a straining of relationship (Heb. lexicon).
A few months ago, Saddam Hussein, former dictator of Iraq, was convicted of capital crimes in an Iraqi court of law and sentenced to death by hanging. What an object of contempt he was while he sat there being condemned! Very shortly afterward, a video of his actual hanging was broadcast via the Internet.
When Hussein was wielding great power and enjoying vast wealth and prestige within Iraq before his fall, many envied him, but while he was powerless and being rebuked in an official way by the Iraqi state, no one wanted to be like him or in his place.
The impenitent are like that before God. He sits upon His judgment throne rebuking them for their sins and announcing their pending doom, and there is no possible escape for them unless God grants them a gracious pardon—which is by no means certain or owed to them. Seeing them in this plight will strengthen our resolve to persevere as Christian believers now, no matter what persecution we may have to face for our stand.
It will also tend to awaken our compassion for them, to do all we can against their perishing forever. I close with a powerful appeal from Richard Baxter, though quaintly expressed.
Methinks, as Paul’s “spirit was stirred within him, when he saw the Athenians wholly given to idolatry (Acts 17.16)”, so it should cast us into one of his paroxysms, to see so many men in the utmost danger of being everlastingly undone. Methinks, if by faith we did indeed look upon them as within a step of hell, it would more effectually untie our tongues, than Croesus’ danger, as they tell us, did his son’s. He that will let a sinner go down to hell for want of speaking to him, does set less by souls than did the Redeemer of souls; and less by his neighbor, than common charity will allow him to do by his greatest enemy. O, therefore, brethren, whomsoever you neglect, neglect not the most miserable! Whatever you pass over, forget not poor souls that are under the condemnation and curse of the law, and who may look every hour for the infernal execution, if a speedy change does not prevent it. O call after the impenitent and ply this great work of converting souls, whatever else you leave undone (The Reformed Pastor).
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