Charles Ellicott Commentary Psalms 10

The wicked. —Better, in the pride of the wicked, the sufferer burns. (So Septuagint, Aquila, Symmachus, and Vulgate) This should not be understood as the indignation felt by the sufferers, but literally as the afflictions they endure. The Authorized Version's rendering of the next clause makes the wicked the subject of the verb; but it preserves the parallelism better, and is more consistent with the rest of the psalm (Psalms 10:8–10), to understand this clause as referring to the “humble,” with the subject changing from singular to plural when supplied: “they (the sufferers) are taken (the verb is in the present tense) in the plot which they (the wicked) have devised.”

For the wicked boasts. —Literally, for the wicked speaks praise to the lust of his soul, which has been understood either as in the Authorized Version, “prides himself upon his evil desires;” or “prides himself in or according to his sinful wish,” as Septuagint, Vulgate, 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 blesses. —Rather, curses by a common euphemism. (Compare to 1 Kings 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 Authorized 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 Septuagint and Vulgate read, “The wicked is praised; the sinner has irritated the Lord,” getting the second subject from the next verse.

The wicked. —The Authorised Version has quite missed the meaning of this verse. Translate, the wicked in his haughtiness (literally, height of his nostril. Compare the common expression, ‘to turn up one’s nose at a person’) says He will not requite it (i.e., punish). There is no God in all his thought. (Psalms 53:1.)

His ways are always grievous. —Better, his enterprises always succeed. This meaning is obtained from Job 20:21, nothing escaped his covetousness, therefore his prospering shall not last, and from the cognate of the verb “strength.” Perhaps, however, “his ways are always strong” implies only the bold and reckless course with which a tyrant pursues his end. (Compare to Psalm 73:12.)

Thy judgments... —Literally, a height your judgments far above him. (Compare to Psalm 36:6.)

Puffeth — i.e., in scorn. (Compare to Psalm 12:5.) South uses the word in this sense, “It is really to defy heaven to puff at damnation, and bid omnipotence do its work.” It is especially forcible after the description of the haughty attitude of the wicked, with his nose high in the air, snorting out contempt against his foes, disdaining God and man alike.

I shall not. —The meaning of the verse is clear, but the construction is involved. Literally, I shall not be moved from generation to generation, who am not in evil. The Septuagint and Vulgate omit the relative altogether. The best rendering is, “I shall never be moved at any time: I who am without ill.”