But thou, O Lord, knowest all their counsel against me unto death: forgive not their iniquity, and let not their sin be blotted out from thy sight: let them be overthrown before thy eyes, in the time of thy wrath do thou destroy them.

“Here their obstinacy is shown from the fact that they persecuted their preachers, as a figure of the persecution of Christ: and first the persecution of the adversaries is set down, giving the counsel of persecuting: "Come." Wisdom 2: "the wicked said, thinking within themselves, not rightly." And further on (in the same place): "let us circumvent the just man, because he is useless to us, and contrary to our works," etc. The argument for the persecution: "for the law will not perish" — the ordinance of the law — "the word" — of divine revelation; as though he had falsely predicted this to come. On the contrary, Ezekiel 7: "the law shall perish from the priest, and counsel from the elders." And the manner of persecuting: "with the tongue" — by detracting and accusing. "Let us not attend" — as though fearing his threats. Psalm 63: "they have sharpened their tongues like a sword, they have made ready for themselves a wicked word." Ecclesiasticus 28: "the blow of a scourge makes a bruise, but a blow of the tongue will break bones." Secondly, the prayer of the prophet is set down: and first he asks for a hearing: "Attend, O Lord, to me" — that is, to my merits. Lamentations 3: "you have heard their reproach, O Lord, all their thoughts against me." Secondly he sets forth the fault of ingratitude, stating the ingratitude: "shall evil be rendered for good?" As if to say: it is not customary, it is not just. "A pit" — a deception — "that they might take away my life." Psalm 108: "they have set against me evils for good things, and hatred for my love." And the proof of the ingratitude: "remember." 2 Maccabees, last chapter: "this is a lover of his brethren, and of the people of Israel; this is he who prays much for the people, and for the whole holy city, Jeremiah the prophet of God." Thirdly he calls down punishment: and first the infliction of the punishment as regards the children: "therefore give the sons." Above, 15: "he who is for the sword, to the sword; and he who is for famine, to famine; and he who is for captivity, to captivity." As regards those who use marriage: "let their wives be without children." Hosea 9: "give them a womb without children, and dry breasts." And as regards warlike men: "let their young men be pierced through with the sword in battle, let a cry be heard" — a wailing. Isaiah 15: "they shall raise up a cry of destruction." Secondly, the concealment of the punishment, so that they cannot guard against it: "you will bring a robber" — Nebuchadnezzar — who comes upon them suddenly. Obadiah: "if thieves had come in to you, if robbers by night, how would you have been silent?" And he assigns the reason: "because they have dug a pit"; as if to say: it is just that those who wished to deceive me should be deceived. Psalm 56: "they have prepared a snare for my feet, and have bowed down my soul." And he brings forward the proof: "but you, O Lord, know." Lamentations 3: "you have seen, O Lord, their iniquity against me; judge my judgment." Secondly he excludes the revocation of the sentence, excluding mercy: "may you not be propitious" — by cleansing from guilt — ; "let it not be blotted out" — by freeing from punishment. Psalm 108: "let the iniquity of his fathers return into remembrance in the sight of the Lord, and let the sin of his mother not be blotted out." And he calls down punishment: "let them be overthrown" (...) "deal harshly with them," that is, use them for evil, or against your custom of clemency. Isaiah 3: "Jerusalem is ruined, and Judah is fallen: because their tongue, and their devices, are against the Lord, to provoke the eyes of his majesty." It should be noted that there is a certain good hiss, of divine inspiration. Zechariah 10: "I will hiss for them, and gather them, because I have redeemed them." Of humble confirmation. 3 Kings 19: "after the fire, a hiss of a thin breeze." Of compassion. Below, 49: "everyone who will pass through it will be astonished, and will hiss over all its plagues." Likewise there is an evil hiss, of wicked persuasion. Wisdom 17: "moved by the hissing of serpents, they perished trembling." Of insult. Lamentations 2: "all who passed by the way hissed, and shook their heads over the daughter of Jerusalem, saying: is this the city, of perfect beauty, the joy of the whole earth?" And of astonishment. Below, 25: "I will make them into astonishment, and a hissing, into everlasting solitudes." Likewise, on that word, "that I might speak good for them," note that Christ speaks good for us to obtain pardon. Luke 23: "Father, forgive them, for they do not know what they are doing." To excuse the fault. 1 John 2: "we have an advocate with the Father, Jesus Christ the just; and he is the propitiation for our sins." Hebrews 12: "you have come to Jesus the mediator of the new testament, and to the sprinkling of blood that speaks better than Abel." To obtain glory. John 17: "I will that where I am, they also may be with me, that they may see my glory, which you have given me."”

“forgive not-- (Psa 109:9-10, Psa 109:14). blot out--image from an account-book (Rev 20:12). before thee--Hypocrites suppose God is not near, so long as they escape punishment; but when He punishes, they are said to stand before Him, because they can no longer flatter themselves they can escape His eye (compare Psa 90:8). deal thus--exert Thy power against them [MAURER]. time of thine anger--Though He seems to tarry, His time shall come at last (Ecc 8:11-12; Pe2 3:9-10). Referred by MAURER, &c., to the beginning of Zedekiah's reign. Next: Jeremiah Chapter 19”