The Prophet in this verse exaggerates the sin of his enemies, for they not only were ferocious against God, but also forgot everything humane, and wickedly assailed the Prophet himself. Impiety is indeed more detestable than inhumanity, inasmuch as God is far above all mortals; but inhumanity has in it more basenes, for it is, so to speak, more gross and more evident. The ungodly often hide their perfidy; but when they come to act towards men, then it appears immediately what they are. Hence the Prophet, having made known the impiety of his enemies, now adds, that they, when tried by the judgment of men, were found to be wholly intolerable, for they rendered a shameful reward to an innocent man who was sedulous in securing their salvation. We now understand the meaning of the Prophet.

Though it often happens that evil is rendered for good, and ingratitude is a common vice, yet nature itself detests ingratitude: hence it has been said that there is no law against the ungrateful, because ingratitude seems a monstrous thing. As then nature dictates that merit deserves a reward, and this ought to be a fixed principle in the hearts of all, the Prophet reasons according to the common sense and judgment of all mankind.

Shall evil, he says, be rendered for good? for they have digged a pit for my soul?¹ and yet I prayed for them, and endeavored to turn away the wrath of God. Since I have set myself humbly to pray for their salvation, how great is their savageness and inhumanity in persecuting me? But as he saw that it was vain to speak to the deaf, he again appeals to God as a witness to his integrity; Remember, he says, that I stood before thy face to speak for them; as though he had said, "Even if malignity prevent men to own what I am, and how I have conducted myself towards them, God will be to me a sufficient witness, and I shall be satisfied with his judgment." It then follows --