(3) Afar off.--Comp. Psalm 22:1-2; Psalm 22:19; Psalm 35:22, &c

Hidest.--Isaiah 1:15 supplies the ellipsis, "thine eyes," used of a judge bribed to wink at offence 1Samuel 12:3; comp. Leviticus 20:4), of indifference to suffering (Proverbs 28:27); LXX. and Vulg. "to overlook."

(3) For the wicked boasteth.--Literally, for the wicked speaketh praise to the lust of his soul, which has been understood either as in the Authorised Version, "prides himself upon his evil desires;" or "prides himself in or according to his sinful wish," as LXX., Vulg., Syriac, and Chaldee. The former of these follows most naturally on Psalm 10:2. His wiles, so successful in snaring his victim, are a cause of self-gratulation. The representation of the villain addressing his own evil passions in laudatory terms is highly poetic. So the rich fool in the parable congratulates his soul on his greed.

And blesseth.--Rather, curseth by a common euphemism. (Comp. 1Kings 21:23; Job 1:5.)

The covetous--properly, robber--may either be subject or object, as also may "Jehovah;" or being a participle, may be adverbial (as Ewald). Hence we get, besides the Authorised Version and the margin, either, "the robber curses (and) despises Jehovah," or, "he greedily (literally, robbing) curses, despises Jehovah;" the last makes a better echo to the first clause. The LXX. and Vulg. read, "The wicked is praised; the sinner has irritated the Lord," getting the second subject from the next verse.

Verse 3. - For the wicked boasteth of his heart's desire; rather, for the wicked sings praise over his own soul's greed. Instead of praising God, he praises his *own greed and its success (comp. Her., 'Sat.,' 1:1. 66, "At mihi plaudo ipse dotal, stimul ac nummos contemplor in area." And blesseth the covetous, whom the Lord abhorreth; rather, and when he gets a gain blesses (but) despises the Lord (so Kay, Alexander, Cheyne, and Hengstenberg). Each time that he gets a gain, he says, "Thank God!" - but, in thanking God for an unjust gain, he shows that he despises him.

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.For the wicked boasteth of his heart's desire,.... As antichrist does of his universal power over all bishops and princes, which his heart was long desiring after; of his being Christ's vicar, Peter's successor, and head of the church; and of having power in heaven, earth, and hell: he boasts of his wealth and riches, of the righteousness and merits of saints, of works of supererogation, a stock of which he pretends to have in his hands to dispense to others: he boasts of his own holiness and infallibility, and of miracles, signs, and lying wonders done by his creatures, and of his great success in destroying those that oppose him; see Revelation 18:7. The words may be rendered, "the wicked praiseth himself for the desire of his heart" (u), so the Chaldee paraphrase; to which agrees Jarchi's gloss,

"wicked Esau praiseth himself, because he hath obtained the desire of his soul:''

and thus it is usual for proud, haughty, wicked men, as the Assyrian monarch, Nebuchadnezzar, and so the man of sin, to ascribe whatsoever they have or do to their own power and prudence; see Isaiah 10:12, Daniel 4:30. Or they may be rendered, "he praiseth the wicked for his heart's desire" (w); or for his lusts, for his indulging them: for a wicked man not only delights in committing sin himself, but he also takes pleasure in those that do it; and some of the antichristian party have even wrote in commendation of the most unnatural lusts;

and blesseth the covetous, whom the Lord abhorreth: the covetous man is one that makes no use of what he has but for himself; and oftentimes withholds that which is meet from himself, as well as from others; and who makes use of unlawful ways to get, retain, and increase wealth, and is never satisfied: such an one God abhors, because he is an idolater, he has other gods before him; he worships his gold, be sets his affection on it, places his confidence in it, and expects protection and security from it, to a neglect of divine Providence; and yet the wicked man blesses him, calls his covetousness frugality and good husbandry; ascribes what he has to his diligence, care, and industry, and bestows gifts upon him. The words may be rendered, "the covetous man blesses himself" (x); with the good things he has laid up for many years; he pronounces himself blessed, and promises himself a great deal of happiness, in futurity; and ascribes all he has to his own hands. Or, "the covetous man curses, he abhors the Lord" (y); for the same word in the Hebrew language signifies to bless and curse, Job 1:5, which Aben Ezra on the place observes; and it is applicable enough to antichrist, who opens his mouth in blasphemy against God, to blaspheme his name, his tabernacle, and them that dwell in heaven; see Revelation 13:6.

(u) "nam laudat improbus animam suam in desiderio ipsius", Junius & Tremellius; so Michaelis. (w) "Quoniam laudat ipsium pro desiderio animi sui", Tigurine version. (x) "et avarus benedicit sibi", Piscator; so Ainsworth. (y) "Avarus maledicit sive blasphemat Jehovam", Tarnovius, Hammond; so some in Michaelis.