1. Lord, why standest thou afar off? We here see how the prophet, seeking a remedy for his calamities, which were apparently past hope, directly addresses himself to God at the very commencement.

2. The ungodly in his pride, etc Before uttering his prayer against the ungodly, the Psalmist briefly sets forth their wickedness in cruelly vexing the afflicted, for no other reason but because they disdain and despise them, through the pride with which they are inflated.

3. For the ungodly praiseth himself. This verse is variously explained. Literally the reading is, For praiseth the wicked or ungodly; and it is therefore necessary to supply some word, but what word is disputed.

4. The ungodly, in the pride of his countenance, etc Others translate the words, The ungodly man, by reason of the violence of his anger, or, in the pride which he displays, does not inquire after God.

There is a great diversity of opinion among interpreters respecting the first clause of this verse. The translators of the Septuagint version, thinking the word יחילו, yachilu, which is in the future tense, derived from the root חלל, chalal, which it is not, have rendered it, his ways are defiled.

The Psalmist confirms these statements in the next verse, where he tells us that the persons of whom he speaks are fully persuaded in their hearts that they are beyond all danger of change.

7. His mouth is full of cursing. The scope of these four verses is this: If God intends to succor his servants, it is now a proper time for doing so, inasmuch as the lawlessness of the ungodly has burst forth to the utmost possible excess.

8. He will sit in the ensnaring places of the villages. 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.

In the next verse, he sets forth their cruelty in a light still more aggravated, by another comparison, saying, that they thirst for their prey like lions in their dens Now, it is a step higher in wickedness to equal in cruelty wild beasts than to make havoc after the manner of robbers.

He again repeats all this in the tenth verse, giving a beautiful and graphic description of the very mien or gesture of such wicked men, just as if he set before our eyes a picture of them.

11. He hath said in his heart. The Psalmist again points out the source from which the presumption of the ungodly proceeds. Because God seems to take no notice of their wicked practices, they flatter themselves with the hope of escaping unpunished.

12. Arise, O Jehovah. It is a disease under which men in general labor, to imagine, according to the judgment of the flesh, that when God does not execute his judgments, he is sitting idle, or lying at ease.

13. Why doth the wicked despise God? It is, indeed, superfluous to bring arguments before God, for the purpose of persuading him to grant us what we ask; but still he permits us to make use of them, and to speak to him in prayer, as familiarly as a son speaks to an earthly father.

14. Thou hast seen it; for thou, etc Here David, suddenly kindled with a holy zeal, enters into conflict, and, armed with the shield of faith, courageously repels these execrable opinions; but as he could derive no advantage by making his appeal to men, he has recourse to God, and addresses him.

15. Break thou the arm. This form of expression just means breaking the power of the wicked. And it is not simply a prayer; it may also be regarded as a prophecy.

16. Jehovah is King for ever and ever. David now, as if he had obtained the desires of his heart, rises up to holy rejoicing and thanksgiving. When he calls God King for ever and ever, it is a token of his confidence and joy.

17. O Jehovah, thou hast heard the desire of the needy. In these words the prophet confirms what I have just now said, that when hypocrites prevail in the Church, or exceed the faithful in number, we ought, unceasingly, to beseech God to root them out; for such a confused and shameful state of…

18. That thou mayest judge. Here the Psalmist applies the last sentence of the preceding verse to a special purpose, namely, to prevent the faithful, when they are unjustly oppressed, from doubting that God will at length take vengeance on their enemies, and grant them deliverance.