Psalms 10:3

Psa 10:3 For the wicked boasteth of his heart’s desire, and blesseth the covetous, [whom] the LORD abhorreth.

Ver. 3. For the wicked boasteth of his heart’s desire] Though the soul of the wicked desire evil, Pro 21:10, yet he glorieth in it, as did that thrasonical Lamech, Gen 4:23-24, and that pyrgopolynices Nebuchadnezzar, Isa 10:9-12 Dan 4:30-31. See Psa 52:1 Php 3:19. This the just and jealous God cannot bear, as neither that which followeth.

And blesseth the covetous] Ut sapientem et providum, as a wise man and good husband. So they in Malachi, who said, "And now we count the proud happy," &c. Felix scelus virtus vocatur (Seneca).

Whom the Lord abhorreth] Smiting his hands with indignation at his dishonest gain, Eze 22:13, like as Balak did at Balsam, with whom he was deeply displeased, Num 24:10.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa 10:3. The wicked boasteth himself of — Hebrew, הלל, hillel, glorieth, or, praiseth himself, upon, concerning, or, because of his heart’s desire — נפשׁו תאות, naphsho taavath, the concupiscence, or, lust of his soul, which latter word is added to denote the vehemence and fervency of his desire. He glorieth in his very sins, which are his shame, and especially in the satisfaction of his desire, how wickedly soever he obtains it. And blesseth the covetous — As he applaudeth himself, so he commends others that eagerly pursue and get abundance of gain, though it be by fraud and violence, accounting such the only happy men; whom the Lord abhorreth — So his judgment, as well as practice, is contrary to God. But the latter part of this verse is differently rendered in some other versions, namely, The covetous blesseth himself in those things which the Lord abhorreth, namely, in his unjustly gotten riches. See also the margin.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

10:3 Unlike those who have evil desires, the godly wait for justice (10:17).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The wicked man rejoiceth in his own lust, he boasteth when he hath that he would: he braggeth of his wit and wealth, and blesseth himself, and thus blasphemeth the Lord.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

heart's--or, "soul's."

desire--that is, his success in evil.

and blesseth, &c.--he (the wicked) blesseth the covetous, he despiseth the Lord.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. Boasteth of his heart's desire] Boasts among his fellows how often he has gratified such and such passions, in such and such circumstances. This shows the excess of a depraved and imbruted spirit. He who can boast of his iniquity, is in the broad road to perdition. Should such a one repent and turn to God, it would be equal to any miracle.

Blesseth the covetous, whom the Lord abhorreth.] Or, he blesseth the covetous, he abhorreth the Lord. Those who are like himself he commends, and with them he associates; and they abhor the Lord-they have a mortal hatred against every thing that is holy; and they are under the full influence of that carnal mind which is enmity to the Lord.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. “Il y a mot en mot, Car louis le meschant et il y faut, suppleer quelque petit mot: or, cela on y besongne diversement.” — Fr.

“On la repete pour patnaire le sense.” — Fr.

“Es s’osent bien absoudre et tenir pour innocens.” — Fr.

“I shall have peace, though I walk in the imagination of mine heart.”

David, indeed, says a little after, that the ungodly abuse their prosperity, by flattering themselves; but here, in my judgment, he expresses something more weighty, namely, that they acquire praise from their presumptuousness, and glory in their wickedness; and this foolish confidence, or bold assurance, is the cause of their throwing off all restraint and breaking forth into every kind of excess. Accordingly, I interpret the words praise and bless as having the same meaning, just as the words, ungodly and violent man, are synonymous in this place, although they differ from each other as genus and species. With these statements agrees what is immediately added in the end of the verse that these ungodly persons despise God. To translate the verb, to blaspheme, as has been done by some, or to provoke to anger, as has been done by others, is too remote from the scope of the passage. David rather teaches, that the cause of their careless indulgence in the gratification of their lusts, is their base contempt of God. He who duly reflects that God will be his judge is so much alarmed by this reflection, that he dares not bless his soul while his conscience accuses him of guilt and of being given to the practice of sin. “Cependant qu’il se sent coulpable et adonne k mM faire.” — Fr.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) Afar off.—Comp. Psa_22:1-2; Psa_22:19; Psa_35:22, &c

Hidest.—Isa_1:15 supplies the ellipsis, “thine eyes,” used of a judge bribed to wink at offence 1Sa_12:3; comp. Lev_20:4), of indifference to suffering (Pro_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 Psa_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. 1Ki_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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. A difficult verse. Boasteth of his heart’s desire may mean either, makes shameless boast of his selfish greed without any pretence at concealment: or, boasts that he obtains all that he desires, and that, as the next clause shews, without troubling himself about God. This clause may be rendered;

and in his rapacity renounceth, yea contemneth Jehovah.

The verb rendered bless in A.V. means also to bid farewell to, to renounce (Job_1:5; Job_2:9, &c.; R.V.). Covetous is an inadequate rendering for a word which means to appropriate by violence or injustice. The wicked man’s lawless plundering of the poor is a virtual renunciation of Jehovah; nay more, it indicates positive contempt for Him (Psa_10:13; Isa_1:4; Isa_5:14).

Another rendering however deserves consideration:

For the wicked singeth praise over his own soul’s lust:

And in his rapacity blesseth, (but) contemneth Jehovah.

He gives thanks for his prosperity, and like the shepherds of Zec_11:5, blesses God, though his conduct is really the grossest contempt for Him.

Grammatically possible, but far less forcible, is the rendering of R.V. marg., blesseth the covetous, but contemneth &c.: and Psa_10:13, which combines 3 b and 4 a, is decisive against the rendering of A.V., whom the Lord abhorreth.

3–11. The Psalmist justifies his complaint by a description of the reckless character (3–6) and the ruthless conduct (7–11) of the wicked man, and he traces them to their source in his virtual atheism. The alphabetic structure disappears in this section.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Rev 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 Isa 10:12, Dan 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 Rev 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For the wicked boasteth of his heart’s desire - Margin, as in Hebrew, soul’s. The main idea in this verse seems to be that he is a boaster - a man who makes some proclamation about himself as being superior to others, and who, in that proportion, looks with disdain or contempt on others. He vaunts himself, or makes an ostentatious display of something on which he prides himself, as wealth, strength, beauty, talent, prowess, etc. The particular thing here, it would seem, of which he boasted was his natural inclinations; the propensities and passions of his soul; that is, he took pride in himself, in his own passions, desires, lusts, tastes, and made a boastful display of them, as if he regarded them as something honorable, or as something fitted to excite admiration in others. This is not a very uncommon characteristic of wicked men; at least it is found in a certain class of wicked men. They pride themselves in whatever they have in their character that is special, or that is their own, for the very reason that it is theirs; and they become so shameless that they do not hesitate publicly to boast of that which should be regarded as a disgrace. A certain class of younq men are very apt to “boast” of passions and practices which should cover their faces with the burning blush of shame.

And blesseth the covetous - Margin, “the covetous blesseth himself, he abhorreth the Lord.” Prof. Alexander renders this, “And winning (that is, when he wins) blesses, despises Jehovah.” In other words, he hypocritically thanks God for his success, but despises him in his heart. This probably expresses the correct idea. The word rendered “the covetous” - בצע botsē‛ - is a participle, from the verb - בצע bâtsa‛, to cut in pieces; then, to plunder, to spoil; and then, to be greedy after gain. Here, the natural construction would seem to be to refer it not to another, as one who was covetous, but to himself, as greedy, or as succeeding in the object of his desire; as referring to the fact that he obtained his heart’s desire, and as showing what his feelings were then. He was filled with evil desires, and was so shameless of them that he openly avowed them; and when he obtained the object of his wishes, he did what is here denoted by the word bless - as will be explained directly.

The idea in the mind of the writer seems to be that he cherished the desire, and made no secret of it, and obtained the object of his wishes. The natural explanation of the manner in which he did this is, that it was by plunder, rapine, or spoil, for this would be most literally expressed by the word used. Compare Pro 1:19; Pro 15:27; Jer 6:13; Jer 8:10; Eze 22:12. It might be, however, by unjust gains, or dishonest dealing, 1Sa 8:3; Isa 33:15; Isa 57:17. The word bless here may mean, as in the margin, blesses himself; or, as Prof. Alexander supposes, may mean that he blesses the Lord, that is, renders hypocritical thanks for his success, and professes to acknowledge that all is the gift of God, while at the same time he expresses contempt for him, and despises him in his heart. If the usual meaning of the word bless is to be retained, however, it would seem to be most in accordance with the spirit of the passage that he should bless himself, that is, his own talents, skill, power; in other words, that he should attribute all his success to himself.

The idea does not seem to be that he was even professedly a religious man, but that he was a proud and vain boaster who attributed all success to himself, and despised God and his claims. It has been supposed by some, however, and with plausibility (DeWette, and others), that the word rendered “bless” here - ברך bērēk - as in Job 1:5, Job 1:11; Job 2:9, means, not to bless, but to curse. See the notes at Job 1:5. DeWette renders it, Der Rauber lastert schmahend Jehovah. This seems to me to be the true idea - that this braggart or braggadocio did not make any pretensions to religion, but was a profane man, and one who despised God and abhorred His cause.

Whom the Load abhorreth - Or, more correctly, despises, or abhors the Lord. That is, he makes shameless boast of his own corrupt and base passions; when he is successful he makes no acknowledgment to God, but Curses him and despises or contemns him in his heart. A correct rendering then of the whole would be, “And having obtained, he curses - he despises Jehovah.” Coverdale renders this, “The covetous blesseth himself, and blasphemeth the Lord.” We have thus an example of lost finished and shameless depravity - but alas! One that was not found in the time of David only.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Boasteth, or glorieth, or praiseth, or pleaseth himself.

Of his heart’s desire; or, in, or concerning, or because of the desire, or concupiscence, or lust of his heart, or soul; which word is added to note the vehemency and fervency of it. He glorieth in his very lusts, which are his shame, Phi 3:19, and especially in the satisfaction of his desires, how wickedly soever he gets it.

Desire is oft put for the thing desired, as Psa 21:2; 78:29,30.

And blesseth the covetous; and as he applaudeth himself, so he commends others that are greedy after and get abundance of gain, though it be done by fraud and violence, accounting such the only happy men. Or, the covetous (the same with the wicked enlarging his desire, as was now said) blesseth, or applaudeth, or flattereth himself in what he hath already gotten, and in the confident expectation of the continuance and increase of his worldly wealth and glory.

Whom the Lord abhorreth; so his judgment as well as practice is contrary to God’s. Or rather, without any supplement, as it is in the margin, he abhorreth, or despiseth, or provoketh the Lord. He sets himself not only against men, but against God himself, as he declareth more fully in the next verse.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 3. The indictment being read, and the petition presented, the evidence is now heard upon the first count. The evidence is very full and conclusive upon the matter of pride, and no jury could hesitate to give a verdict against the prisoner at the bar. Let us, however, hear the witnesses one by one. The first testifies that he is a boaster.

For the wicked boasteth of his heart's desire. He is a very silly boaster, for he glories in a mere desire: a very brazen faced boaster, for that desire is villainy; and a most abandoned sinner, to boast of that which is his shame. Bragging sinners are the worst and most contemptible of men, especially when their filthy desires, too filthy to be carried into act, become the theme of their boastings. When Mr. Hate Good and Mr. Heady are joined in partnership, they drive a brisk trade in the devil's wares. This one proof is enough to condemn the prisoner at the bar. Take him away, jailor! But stay, another witness desires to be sworn and heard. This time, the impudence of the proud rebel is even more apparent; for he

blesseth the covetous, whom the Lord abhorreth. This is insolence, which is pride unmasked. He is haughty enough to differ from the Judge of all the earth, and bless the men whom God hath cursed. So did the sinful generation in the days of Malachi, who called the proud happy, and set up those that worked wickedness (Mal 3:15). These base pretenders would dispute with their Maker; they would

"Snatch from his hand the balance and the rod, Rejudge his justice, be the god of God."

How often have we heard the wicked man speaking in terms of honour of the covetous, the grinder of the poor, and the sharp dealer! Our old proverb hath it,

"I wot well how the world wags; He is most loved that hath most bags."

Pride meets covetousness, and compliments it as wise, thrifty, and prudent. We say it with sorrow, there are many professors of religion who esteem a rich man, and flatter him, even though they know that he has fattened himself upon the flesh and blood of the poor. The only sinners who are received as respectable are covetous men. If a man is a fornicator, or a drunkard, we put him out of the church; but who ever read of church discipline against that idolatrous wretch, the covetous man? Let us tremble, lest we be found to be partakers of this atrocious sin of pride, "blessing the covetous, whom Jehovah abhorreth."

Ver. 3. The wicked boasteth, etc. He brags of his evil life, whereof he makes open profession; or he boasts that he will accomplish his wicked designs; or glories that he has already accomplished them. Or it may be understood that he commendeth others who are according to the desires of his own soul; that is, he respecteth or honoureth none but such as are like him, and them only he esteemeth. Ps 36:4 49:18 Ro 1:32. John Diodati, 1648.

Ver. 3. The wicked... blesseth the covetous. Like will to like, as the common proverb is. Such as altogether neglect the Lord's commandments not only commit divers gross sins, but commend those who in sinning are like themselves. For in their affections they allow them, in their speeches they flatter and extol them, and in their deeds they join with them and maintain them. Peter Muffet, 1594.

Ver. 3. The covetous. Covetousness is the desire of possessing that which we have not, and attaining unto great riches and worldly possessions. And whether this be not the character of trade and merchandise and traffic of every kind, the great source of those evils of over trading which are everywhere complained of, I refer to the judgment of the men around me, who are engaged in the commerce and business of life. Compared with the regular and quiet diligence of our fathers, and their contentment with small but sure returns, the wild and wide spread speculation for great gains, the rash and hasty adventures which are daily made, and the desperate gamester like risks which are run, do reveal full surely that a spirit of covetousness hath been poured out upon men within the last thirty or forty years. And the providence of God corresponding thereto, by wonderful and unexpected revolutions, by numerous inventions for manufacturing the productions of the earth, in order to lead men into temptation, hath impressed upon the whole face of human affairs, a stamp of earnest worldliness not known to our fathers: insomuch that our youth do enter life no longer with the ambition of providing things honest in the sight of men, keeping their credit, bringing up their family, and realising a competency, if the Lord prosper them, but with the ambition of making a fortune, retiring to their ease, and enjoying the luxuries of the present life. Against which crying sin of covetousness, dearly beloved brethren, I do most earnestly call upon you to wage a good warfare. This place is its seat, its stronghold, even this metropolitan city of Christian Britain; and ye who are called by the grace of God out of the great thoroughfare of Mammon, are so elected for the express purpose of testifying against this and all other backslidings of the church planted here; and especially against this, as being in my opinion, one of the most evident and the most common of them all. For who hath not been snared in the snare of covetousness? Edward Irving, 1828.

Ver. 3. The covetous, whom the Lord abhorreth. Christ knew what he spake when he said, "No man can serve two masters." Mt 6:24. Meaning God and the world, because each would have all. As the angel and the devil strove for the body of Moses (Jude 1:9), not who should have a part, but who should have the whole, so they strive still for our souls, who shall have all. Therefore, the apostle saith, "The love of this world is enmity to God" (Jas 4:4), signifying such emulation between these two, that God cannot abide the world should have a part, and the world cannot abide that God should have a part. Therefore, the love of the world must needs be enmity to God, and therefore the lovers of the world must needs be enemies to God, and so no covetous man is God's servant, but God's enemy. For this cause covetousness is called idolatry (Eph 5:5), which is the most contrary sin to God, because as treason sets up another king in the king's place, so idolatry sets up another god in God's place. Henry Smith.

Ver. 3. God's hatred of covetousness: show its justice.

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

3. Blesseth the covetous, whom the Lord abhorreth—Literally, he blesseth the covetous, and blasphemeth Jehovah. This preserves the antithesis. “Covetous,” here, is not only the man of evil desire, but the man that robs and commits violence to gratify it.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For the wicked boasteth of his heart"s desire; rather, for the wicked sings praise over his own souls 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.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Boasteth - He glorieth in his very sins which are his shame, and especially in the satisfaction of his desires.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The prominent features of the situation are supported by a detailed description. The praett. express those features of their character that have become a matter of actual experience. הלּל, to praise aloud, generally with the accus., is here used with על of the thing which calls forth praise. Far from hiding the shameful desire or passion (Psa 112:10) of his soul, he makes it an object and ground of high and sounding praise, imagining himself to be above all restraint human or divine. Hupfeld translates wrongly: "and he blesses the plunderer, he blasphemes Jahve." But the רשׁע who persecutes the godly, is himself a בּצע a covetous or rapacious person; for such is the designation (elsewhere with בּצע Pro 1:19, or רע בּצע Hab 2:9) not merely of one who "cuts off" (Arab. bḍ‛), i.e., obtains unjust gain, by trading, but also by plunder, πλεονέκτης. The verb בּרך (here in connection with Mugrash, as in Num 23:20 with Tiphcha בּרך) never directly signifies maledicere in biblical Hebrew as it does in the alter Talmudic (whence בּרכּת השּׁם blasphemy, B. Sanhedrin 56a, and frequently), but to take leave of any one with a benediction, and then to bid farewell, to dismiss, to decline and abandon generally, Job 1:5, and frequently (cf. the word remercier, abdanken; and the phrase "das Zeitliche segnen" = to depart this life). The declaration without a conjunction is climactic, like Isa 1:4; Amo 4:5; Jer 15:7. נאץ, properly to prick, sting, is sued of utter rejection by word and deed.

(Note: Pasek stands between נאץ and יהוה, because to blaspheme God is a terrible thought and not to be spoken of without hesitancy, cf. the Pasek in Psa 74:18; Psa 89:52; Isa 37:24 (Kg2 19:23).)

In Psa 10:4, "the evil-doer according to his haughtiness" (cf. Pro 16:18) is nom. absol., and בּל־ידרשׁ אין אלהים (contrary to the accentuation) is virtually the predicate to כּל־מזמּותיו. This word, which denotes the intrigues of the ungodly, in Psa 10:2, has in this verse, the general meaning: thoughts (from זמם, Arab. zmm, to join, combine), but not without being easily associated with the secondary idea of that which is subtly devised. The whole texture of his thoughts is, i.e., proceeds from and tends towards the thought, that he (viz., Jahve, whom he does not like to name) will punish with nothing (בּל the strongest form of subjective negation), that in fact there is no God at all. This second follows from the first; for to deny the existence of a living, acting, all-punishing (in one word: a personal) God, is equivalent to denying the existence of any real and true God whatever (Ewald).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

3. For a wicked (man) boasts of (or simply praises) the desire of his soul, and winning (i. e. when he wins), blesses, despises Jehovah. This seems to be a description of the last stage of corruption, in which men openly defend or applaud their own vices, and impiously thank God for their dishonest gains and other iniquitous successes.—The preterite forms, has praised, etc., denote that it always has been so, as a matter of familiar experience. The desire of his soul means his natural selfish inclination, his heart's lust. And winning, i.e. when he wins or gains his end, with special reference to increase of wealth. Hence the word is sometimes used to signify the covetous or avaricious grasper after wealth by fraud or force. The same participle, joined with a cognate noun, is rendered "greedy of gain" in Pro 1:19; Pro 15:27, and "given to covetousness" in Jer 6:3; Jer 8:10. See also Hab 2:9, where the true sense is given in the margin of the English Bible.—He who gains an evil gain blesses (and) despises Jehovah, i.e. expresses his contempt of him by thanking him, whether in jest or earnest, for his own success. He blesses God, and thereby shews that he despises him. An illustrative parallel is Zec 11:4-5. "Thus saith the Lord my God, Feed the flock of the slaughter, whose possessors slay them and hold themselves not guilty, and they that sell them say, Blessed is the Lord, for I am rich." This parallel, moreover, shews that blesses, in the verse before us, does not mean blesses himself, as some suppose, but blesses God.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

For the wicked man boasts This refers to “O Lord, why do You stand from afar,” for now the wicked man boasts that he achieves all the desire of his soul.

and the robber congratulates himself for having blasphemed the Lord And the robber praises himself, saying that he has blasphemed the Lord, yet he will have peace.

congratulates Heb. בֵּרֵך, like בֵּרַך, an expression of the past tense. You should know [that this is so,] for if it were a noun, the accent would be on the first letter and it would be vowelized with a “pattah” [meaning a “seggol” under the “resh”], but this one is vowelized with a small “kamatz” [i.e., with a “tzereh”] and it is accented below on the “resh.” Do not wonder about בֵּרֵך, that he did not say: בֵּרַך, because many words spelled with a “resh” are vowelized in this manner, e.g. (below 74:18), “an enemy blasphemed (חֵרֵף) the Lord,” and it does not say חֵרַף.

blasphemed Heb. נאץ, like חֵרֵף and Menachem interpreted every expression of נאוץ in this manner.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

For the wicked doth congratulate himself: – because he congratulates himself

upon his soul's desire: – When he does it and none denies him, Thou shalt shew him that there is One supreme over him, and he shall be caught in what he proposes to do.

And blesses the robber, him who despises the Lord: – The wicked blesses and praises the robber and him who holds on his way and despises God, and says that He is powerless to deliver the oppressed out of his hand, or that there is none who pays regard to him, as it says (5:13), He says in his heart, Thou wilt not require it.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.