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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. But it is agreed among the Jewish expositors, that it is derived from the root חול, chol. Many among them, however, take it actively for to put one in fear, or to put one to trouble, as if it had been said, The ways of the ungodly are dreadful to the good, and torment them. (203) Some also apply the words to God, reading the sentence thus, His ways come, that is to say, have their course, or prosper at all times. This, however, in my judgment, is too forced. But as this word, in other texts of Scripture, means to be prosperous, I am surprised that there should be any difference of opinion among the learned concerning this passage, when immediately, in the next clause, the prophet clearly shows that he is speaking of the prosperous condition of the ungodly, and the continued course of pleasure which intoxicates them. He not only complains of this their prosperity, but from it he aggravates their guilt, in that they take occasion, from the goodness of God, to harden themselves in their wickedness. I would, therefor explain the verse thus: As they enjoy a continued course of prosperity, they dream that God is bound or plighted to them, and hence they put his judgments far from them; and if any man oppose them, they are confident they can immediately put him down, or dash him to pieces with a puff or breath. Now, we understand the simple meaning of the prophet to be, that the ungodly mock God, taking encouragement from his forbearance; as that base tyrant, Dionysius, because he had a prosperous voyage, after having plundered the temple of Proserpine, (204) boasted that God favored the sacrilegious. (205) Hence it is, that they put far from them the judgments of God.
In the opinion of some, these words, On high are thy judgments before him, mean much the same thing as if the prophet had said, God treats them with too much clemency, and spares them; just as he elsewhere complains of their being exempted from the common afflictions of life. But this interpretation does not so well agree with the words; yea, it appears to be unnatural and forced. The judgments of God then are said to be on high to the ungodly, because, presuming upon the great distance of God from them, (206) they promise themselves not only a truce with death during their whole life, but also an everlasting covenant with it. We see how, by procrastinating the evil day, they harden themselves, and become more and more obstinate in evil; (207) yea, persuading themselves that God is shut up in heaven, as if they had nothing to do with him, they strengthen themselves in the hope of escaping unpunished; (208) as we see them, in Isaiah, (Isa_22:13) jesting at the threatenings of the prophets, saying, “ us eat and drink, for to-morrow we shall die.” When the prophets, in order to inspire the people with terror, denounced the dreadful vengeance of God, which was ready to be inflicted upon them, these wicked men cried out that it was all whims or idle stories. God therefore bitterly inveighs against them, because, when he called the people to mourning, ashes, and sackcloth, these mockers encouraged them to minstrelsy and feasting; and at length he swears, “ I live, surely this iniquity shall not be purged from you till ye die.” The faithful, indeed, lift up their eyes to heaven to behold the judgments of God; and they are not less afraid of them than if they were just ready to fall upon their heads. The ungodly, on the contrary, despise them, and yet, in order not to be disturbed or tormented with the fear or apprehension of them, they would banish them into heaven; just as the Epicureans, although they did not presume avowedly to deny the existence of a God, yet imagined that he is confined to heaven, where he indulges himself in idleness, without taking any concern about what is done here below. (209) From this infatuation flows their presumptuous confidence of which David speaks, by which they assure themselves of being able to destroy, with a puff or blast alone, all who are enemies to them. The word פוח,phuach, which sometimes signifies to ensnare, is here more properly taken for to puff, or to blow out.
(203) The Greek word which they use is Βεβηλουνται,. Aben Ezra’ rendering is, “ ways always cause terror.”
(204) “Apres qu’ ent pilld le temple de Proserpine.” —Fr.
(205) Vale. lib. 1, chapter 2.
(206) “Pource que se confians de la longue distance qui est entre Dieu et eux.” — Fr.
(207) “Car nous voyons comme delayans le temps, il s’ et obstinent au mal de plus en plus.” — Fr.
(208) “En l’ de jamais ne venir le conte.” — Fr. “ the hope of never being called to account.”
(209) “Font a croire qu’ est au ciel, on il se donne du bon temps sans se soucier de ce qu’ se fait yci bas.” — Fr.