The psalm falls into two divisions, in the first of which (vv. 1-14) the psalmist tells of his doubts, and, in the second (vv. 15-28), of his victory over them. The body of the psalm is divided into groups of four verses, and it has an introduction and conclusion of two verses each.
The introduction (vv. 1, 2) asserts, with an accent of assurance, the conviction which the psalmist had all but lost, and therefore had the more truly won. The initial word "Surely" is an indication of his past struggle, when the truth that God was good to Israel had seemed so questionable. "This I have learned by doubts; this I now hold as most sure; this I proclaim, impugn it who list, and seem to contradict it what may." The decisiveness of the psalmist's conviction does not lead him to exaggeration. He does not commit himself to the thesis that outward prosperity attends Israel. That God is good to those who truly bear that name is certain; but how He shows His goodness, and who these are, the psalmist has, by his struggles, learned to conceive of in a more spiritual fashion than before. That goodness may be plainly seen in sorrows, and it is only sealed to those who are what the name of Israel imports—"pure in heart." That such are blessed in possessing God, and that neither are any other blessed, nor is there any other blessedness, are the lessons which the singer has brought with him from the darkness, and by which the ancient faith of the well-being of the righteous is set on surer foundations than before.
The avowal of conquered doubts follows on this clear note of certitude. There is a tinge of shame in the emphatic "I" of ver. 2, and in the broken construction and the change of subject to "my feet" and "my steps." The psalmist looks back to that dreary time, and sees more clearly than he did, while he was caught in the toils of perplexity and doubt, how narrow had been his escape from casting away his confidence. He shudders as he remembers it; but he can do so now from the vantage-ground of tried and regained faith. How eloquently the order of thought in these two verses speaks of the complete triumph over doubt!
In the first quatrain of verses, the prosperity of the godless, which had been the psalmist's stumbling-block, is described. Two things are specified—physical health, and exemption from calamity. The former is the theme of ver. 4. Its first clause is doubtful. The word rendered "bands" only occurs here and in Isa. lviii. 6. It literally means bands, but may pass into the figurative signification of pains, and is sometimes by some taken in that meaning here, and the whole clause as asserting that the wicked have painless and peaceful deaths. But such a declaration is impossible in the face of vv. 18, 19, which assert the very opposite, and would be out of place at this point of the psalm, which is here occupied with the lives, not the deaths, of the ungodly. Hupfeld translates "They are without pains even until their deaths"; but that rendering puts an unusual sense on the preposition "to," which is not "till." A very plausible conjecture alters the division of words, splitting the one which means "to their death" (l'motham) into two (lamo tam), of which the former is attached to the preceding words ("there are no pains to them" = "they have no pains"), and the latter to the following clause ("Sound and well nourished is," etc.). This suggestion is adopted by Ewald and most modern commentators, and has much in its favour. If the existing text is retained, the rendering above seems best. It describes the prosperous worldling as free from troubles or diseases, which would be like chains on a captive, by which he is dragged to execution. It thus gives a parallel to the next clause, which describes their bodies (lit., belly) as stalwart. Ver. 5 carries on the description, and paints the wicked's exemption from trouble. The first clause is literally, "In the trouble of man they are not." The word for man here is that which connotes frailty and mortality, while in the next clause it is the generic term "Adam." Thus the prosperous worldlings appeared to the psalmist, in his times of scepticism, as possessing charmed lives, which were free from all the ills that came from frailty and mortality, and, as like superior beings, lifted above the universal lot. But what did their exemption do for them? Its effects might have taught the doubter that the prosperity at which his faith staggered was no blessing, for it only inflated its recipients with pride, and urged them on to high-handed acts. Very graphically does ver. 6 paint them as having the former for their necklace, and the latter for their robe. A proud man carries a stiff neck and a high head. Hence the picture in ver. 6 of "pride" as wreathed about their necks as a chain or necklace. High-handed violence is their garment, according to the familiar metaphor by which a man's characteristics are likened to his dress, the garb of his soul. The double meaning of "habit," and the connection between "custom" and "costume," suggest the same figure. As the clothing wraps the body and is visible to the world, so insolent violence, masterfulness enforced by material weapons and contemptuous of others' rights, characterised these men, who had never learned gentleness in the school of suffering. Tricked out with a necklace of pride and a robe of violence, they strutted among men, and thought themselves far above the herd, and secure from the touch of trouble.
The next group of verses (vv. 7-10) further describes the unfeeling insolence begotten of unbroken prosperity, and the crowd of hangers-on, admirers, and imitators attendant on the successful wicked. "Out of fat their eye flashes" gives a graphic picture of the fierce glare of insolent eyes, set in well-fed faces. But graphic as it is, it scarcely fits the context so well as does a proposed amended reading, which by a very small change in the word rendered "their eye" yields the meaning "their iniquity," and takes "fat" as equivalent to a fat, that is, an obstinate, self-confident, or unfeeling heart. "From an unfeeling heart their iniquity comes forth" makes a perfect parallel with the second clause of the verse rightly rendered, "the imaginations of their heart overflow"; and both clauses paint the arrogant tempers and bearing of the worldlings. Ver. 8 deals with the manifestation of these in speech. Well-to-do wickedness delights in making suffering goodness a butt for its coarse jeers. It does not need much wit to do that. Clumsy jests are easy, and poverty is fair game for vulgar wealth's ridicule. But there is a dash of ferocity in such laughter, and such jests pass quickly into earnest, and wicked oppression. "As from on high they speak,"—fancying themselves set on a pedestal above the common masses. The LXX., followed by many moderns, attaches "oppression" to the second clause, which makes the verse more symmetrical; but the existing division of clauses yields an appropriate sense.
The description of arrogant speech is carried on in ver. 9, which has been variously understood, as referring in a to blasphemy against God ("they set against the heavens their mouth"), and in b to slander against men; or, as in a, continuing the thought of ver. 8 b, and designating their words as spoken as if from heaven itself, and in b ascribing to their words sovereign power among men. But it is better to regard "heaven" and "earth" as the ordinary designation of the whole visible frame of things, and to take the verse as describing the self-sufficiency which gives its opinions and lays down the law about everything, and, on the other hand, the currency and influence which are accorded by the popular voice to the dicta of prosperous worldlings.
That thought prepares the way for the enigmatic verse which follows. There are several obscure points in it. First, the verb in the Hebrew text means turns (transitive), which the Hebrew margin corrects into returns (intransitive). With the former reading, "his people" is the object of the verb, and the implied subject is the prosperous wicked man, the change to the singular "he" from the plural "they" of the preceding clauses being not unusual in Hebrew. With the latter reading, "his people" is the subject. The next question is to whom the "people" are conceived as belonging. It is, at first sight, natural to think of the frequent Scripture expression, and to take the "his" as referring to God, and the phrase to mean the true Israel. But the meaning seems rather to be the mob of parasites and hangers-on, who servilely follow the successful sinner, in hope of some crumbs from his table. "Thither" means "to himself," and the whole describes how such a one as the man whose portrait has just been drawn is sure to attract a retinue of dependants, who say as he says, and would fain be what he is. The last clause describes the share of these parasites in their patron's prosperity. "Waters of abundance"—i.e., abundant waters—may be an emblem of the pernicious principles of the wicked, which their followers swallow greedily; but it is more probably a figure for fulness of material good, which rewards the humiliation of servile adherents to the prosperous worldling.
The next group (vv. 11-14) begins with an utterance of unbelief or doubt, but it is difficult to reach certainty as to the speakers. It is very natural to refer the "they" to the last-mentioned persons—namely, the people who have been led to attach themselves to the prosperous sinners, and who, by the example of these, are led to question the reality of God's acquaintance with and moral government of human affairs. The question is, as often, in reality a denial. But "they" may have a more general sense, equivalent to our own colloquial use of it for an indefinite multitude. "They say"—that is, "the common opinion and rumour is." So here, the meaning may be, that the sight of such flushed and flourishing wickedness diffuses widespread and deep-going doubts of God's knowledge, and makes many infidels.
Ewald, Delitzsch, and others take all the verses of this group as spoken by the followers of the ungodly; and, unquestionably, that view avoids the difficulty of allotting the parts to different unnamed interlocutors. But it raises difficulties of another kind—as, for instance, those of supposing that these adulators should roundly call their patrons wicked, and that an apostate should profess that he has cleansed his heart. The same objections do not hold against the view that these four verses are the utterance, not of the wicked rich man or his coterie of admirers, but of the wider number whose faith has been shaken. There is nothing in the verses which would be unnatural on such lips.
Ver. 11 would then be a question anxiously raised by faith that was beginning to reel; ver. 12 would be a statement of the anomalous fact which staggered it; and vv. 13, 14, the complaint of the afflicted godly. The psalmist's repudiation of a share in such incipient scepticism would begin with ver. 15. There is much in favour of this view of the speakers, but against it is the psalmist's acknowledgment, in ver. 2, that his own confidence in God's moral government had been shaken, of which there is no further trace in the psalm, unless vv. 13, 14, express the conclusion which he had been tempted to draw, and which, as he proceeds to say, he had fought down. If these two verses are ascribed to him, ver. 12 is best regarded as a summary of the whole preceding part, and only ver. 11 as the utterance either of the prosperous sinner and his adherents (in which case it is a question which means denial), or as that of troubled faith (in which case it is a question that would fain be an affirmation, but has been forced unwillingly to regard the very pillars of the universe as trembling).