If we refer judgment to teaching, which I approve, the meaning will be—that though God, by making known daily his law, kindled as it were a lamp, which discovered all evils, yet the ungodly were not ashamed. But if we understand it, as they say, of actual judgment, the meaning will be in substance the same—that the ungodly repented not, though the hand of God openly appeared; and though he rose to judgment, yet he says, they knew not what it was to feel ashamed. As to the main subject there is no ambiguity; for the Prophet means only that the people were past recovery; for though God proved himself a judge by manifest evidences, and even by his own law, they yet felt no shame, but went on in their wicked courses. The word judgment, in the singular number, seems to have been put here in the sense of a rule, by which men live religiously and justly, and a rule which ought to make men ashamed. The verbs here are in the future tense, but evidently express, as Calvin observes, a continued act. The same is exactly the case in Welsh; the verbs are in the future tense, but are understood as expressing a present act or a continued act, or what is continually or habitually done. In English the present must be adopted— The righteous Jehovah is in the midst of her, He doeth no injustice: Every morning his judgment He bringeth to light — it fails not; Yet the unjust knoweth no shame. "Injustice” in the second, and “unjust” in the fifth line, come from the same root. “Judgment” here is what God judges and determines to be right and just; and it is set forth here as the sun rising every day from morning to morning, and as never failing to appear.—Ed. It now follows—