Prov 21:10

“See here the character of a very wicked man. 1. The strong inclination he has to do mischief. His very soul desires evil, desires that evil may be done and that he may have the pleasure, not only of seeing it, but of having a hand in it. The root of wickedness lies in the soul; the desire that men have to do evil, that is the lust which conceives and brings forth sin. 2. The strong aversion he has to do good: His neighbour, his friend, his nearest relation, finds no favour in his eyes, cannot gain from him the least kindness, though he be in the greatest need of it. And, when he is in the pursuit of the evil his heart is so much upon, he will spare no man that stands in his way; his next neighbour shall be used no better than a stranger, than an enemy.”

“The soul of the wicked desireth evil,.... The evil of sin, it being natural to him; he chooses it, delights in it, craves after it, under a notion of pleasure or profit: or the evil of mischief; it is a sport and pastime to him to do injury to others; see Pro 10:23; he desires both the one and the other with all his soul; his heart is in it, he is set upon it, which shows him to be a wicked man; his neighbour findeth no favour in his eyes; not only he delights to do mischief to an enemy or a stranger, but even to a neighbour and friend; he will do him no kindness, though he asks it of him; he will show him no mercy, though an object of it; he will spare him not, but do him an injury, if he attempts to hinder or dissuade him from doing mischief, or reproves him for it.”

“10 The soul of the godless hath its desire after evil; His neighbour findeth no mercy in his eyes. The interchange of perf. and fut. cannot be without intention. Lwenstein renders the former as perf. hypotheticum: if the soul of the wicked desires anything evil...; but the רשׁע wishes evil not merely now and then, but that is in general his nature and tendency. The perf. expresses that which is actually the case: the soul of the wicked has its desire directed (write אוּתה with Munach, after Codd. and old Ed., not with Makkeph) toward evil, and the fut. expresses that which proceeds from this: he who stands near him is not spared. יחן is, as at Isa 26:10, Hoph. of חנן, to incline, viz., oneself, compassionately toward any one, or to bend to him. But in what sense is בּעיניו added? It does not mean, as frequently, e.g., Pro 21:2, according to his judgment, nor, as at Pro 20:8; Pro 6:13 : with his eyes, but is to be understood after the phrase מצא חן בּעיני: his neighbour finds no mercy in his eyes, so that in these words the sympathy ruling within him expresses itself: "his eyes will not spare his friends," vid., Isa 13:18.”