The conscience-stricken sinner had been "almost" given up to every form of evil in the sight of the whole assembly of fellow-townsmen; "almost," therefore, condemned to the death which that assembly might inflict Leviticus 20:10; Deuteronomy 22:22. The public scandal of the sin is brought in as its last aggravating feature.

I was almost in all evil - This vice, like a whirlpool, sweeps all others into its vortex.
In the midst of the congregation and assembly - In the mydel of the Curche and of the Synagoge - Old MS. Bible. Such persons, however sacred the place, carry about with them eyes full of adultery, which cannot cease from sin.

I was almost in all evil in the midst of the congregation and (g) assembly.
(g) Although I was faithfully instructed in the truth, yet I almost fell to utter shame and destruction nonetheless, by good bringing up in the assembly of the godly.

I was almost in all evil,.... Scarce a sin but he was guilty of; contempt of private and public instructions, the instructions of parents and ministers of the Gospel, and following lewd women, commonly lead to the commission of all other sins, even the most atrocious. Some understand this, not of the evil of sin, but of the evil of punishment; and that the sense is, that there is scarce any calamity, distress, or misery, that a man can be in, but his profaneness and lewdness had brought him into; and he was just upon the brink of hell itself: and so Jarchi paraphrases it,
"there was but a step between me and hell.''
Aben Ezra observes, that the past is put for the future, "I shall be"; and then the meaning is, in a little or in a short time I shall be in complete misery; and so they are the words of one under consciousness of sin, despairing of mercy;
in the midst of the congregation and the assembly; that is, either be despised and neglected the instructions which were given in a public manner; or he committed all the evil he did openly; not only in company with wicked men, which he frequented, but even in the presence and before the people of God; yea, before the civil magistrates, the great sanhedrim, which is sometimes designed by the last word here used: or when he was in the house of God, attending public worship, his eyes were full of adultery, and his heart of impure lusts; and neither place, service, nor people of God, where he was, commanded any awe and reverence in him, nor in the least restrained his unclean thoughts and wanton desires; and which is mentioned as an aggravation of guilt. Or else the sense is, that his calamities and miseries were as public as his crimes; he was made a public example of, and all the people were witnesses of it; which served to spread his infamy, and make his punishment the more intolerable: both the sins and punishment of those that commit fornication with the whore of Rome will be public and manifest, Revelation 18:5.

evil--for affliction, as in Genesis 19:20; Genesis 49:15.

כּמעט with the perf. following is equivalent to: it wanted but a little that this or that should happen, e.g., Genesis 26:10. It is now for the most part thus explained: it wanted but a little, and led astray by that wicked companionship I would have been drawn away into crime, for which I would then have been subjected to open punishment (Fl.). Ewald understands רע directly of punishment in its extreme form, stoning; and Hitzig explains כל־רע by "the totality of evil," in so far as the disgraceful death of the criminal comprehends in it all other evils that are less. But בּכל־רע means, either, into every evil, misfortune, or into every wickedness; and since רע, in contradistinction to לב (Hitzig compares Ezekiel 36:5), is a conception of a species, then the meaning is equivalent to in omni genere mali. The reference to the death-punishment of the adulteress is excluded thereby, though it cannot be denied that it might be thought of at the same time, if he who too late comes to consider his ways were distinctly designated in the preceding statements as an adulterer. But it is on the whole a question whether בכל־רע is meant of the evil which follows sin as its consequence. The usage of the language permits this, cf. 2-Samuel 16:8; Exodus 5:19; 1-Chronicles 7:23; Psalm 10:6, but no less the reference to that which is morally bad, cf. Exodus 32:22 (where Keil rightly compares with 1-John 5:19); and הייתי (for which in the first case one expected נפלתּי, I fell into, vid., Proverbs 13:17; Proverbs 17:20; Proverbs 28:14) is even more favourable to the latter reference. Also בּתוך קהל ועדה (cf. on the heaping together of synonyms under 11b), this paraphrase of the palam ac publice, with its בּתוך (cf. Psalm 111:1; 2-Chronicles 20:14), looks rather to a heightening of the moral self-accusation. He found himself in all wickedness, living and moving therein in the midst of the congregation, and thereby giving offence to it, for he took part in the external worship and in the practices of the congregation, branding himself thereby as a hypocrite. That by the one name the congregation is meant in its civil aspect, and by the other in its ecclesiastical aspect, is not to be supposed: in the congregation of the people of the revealed law, the political and the religious sides are not so distinguished. It is called without distinction קהל and עדה (from יעד). Rather we would say that קהל is the whole ecclesia, and עדה the whole of its representatives; but also the great general council bears sometimes the one name (Exodus 12:3, cf. 21) and sometimes the other (Deuteronomy 31:30, cf. 28) - the placing of them together serves thus only to strengthen the conception.

A moment - In how little a time am I now come into remediless misery! Assembly - And that in the congregation of Israel, where I was taught better things.