Radak citing Erchin 8b: If not that Your Tzedakah is like Harerei Kel, no one could stand up to Your judgment, for it is like the great depth.

Radak citing Chulin 63a: The ant exemplifies this. (Rashi 63a - even a tiny creature has life energy like a big creature. Alternatively, an ant finds its food easily.)

Rashi #1: It is due to the Resha'im's deeds ¹ .

Rashi #2: One to whom You want to do Tzedakah, You raise him and strengthen him like Hashem's mountains. "El" is an expression of strength, like "v'Es Eilei ha'Aretz Lakach" (Yechezkel 13:13).

Radak: To aggrandize a matter, it is mentioned Samuch to Elokim, e.g. "Ir Gedolah lEi'lokim" (Yonah 3:3). Even though "beha'Shamayim Chasdecha" (verse 6, You are good to all), You distinguish between them when You increase Tzedakah to Tzadikim like great mountains. The good is compared to mountains - a high refuge from enemies, and so is Hashem's good and salvation - "Sal'i u'Metzudasi" (above, 18:3); people cannot steal it from them.

Malbim: There are two kinds of reward. (a) An open miracle that comes from Shechakim, e.g. Keri'as Yam Suf and the manna. All see that it is for the need of Yisrael, based on their deeds. (b) A hidden miracle via nature, e.g. rain ² for those who keep Mitzvos. It comes from Shamayim. Many say that it is nature, and not based on deeds. Regarding people, 'Tzedakah' is Bein Adam la'Makom, and 'Mishpat' is Bein Adam l'Chavero. Regarding Hashem, 'Tzedakah' is what He does because He is Elokim, including open miracles, ignoring fixed natural laws. It looks like great mountains.

Radak citing Chulin 63a: The Sholach (seagull) exemplifies "Your (Hashem's) judgments are utterly deep." (Rashi - it takes a fish from the sea when the fish is destined to die. Alternatively, Hashem decreed that the Sholach must toil so hard for its food.)

Refer to 36:7:1:1.

Rashi: Someone that You want to judge him and take vengeance from him, You take him down to the depth.

Radak: When You want to bring Resha'im in judgment, You submerge them to the depth, from where they will never leave. The evil is compared to the depth - a place of demise, from which a person is not saved - "Basi v'Ma'amakei Mayim" (69:3).

Malbim: Mishpat is acting within nature, based on people's actions. Reward and punishment are hidden and covered like the depth. Therefore, many doubt and deny it.

Rashi (based on Chulin 5b): You save men who are astute like Adam ha'Rishon, and make themselves humble like animals.

Yerushalmi Bava Metzi'a 2:5: There are places in which the people are not worthy of mercy; they receive mercy due to the animals.

Radak: Even though You distinguish between good and evil in this world, with Your Hashgachah on Tzadikim for good and on Resha'im for evil, sometimes You give Your good to a Rasha and save him from his affliction. I say, the good that You do for the Rasha who denies You, is like Chesed that You do with an animal, which does not recognize Your Chesed, and You give to it its needs. A Rasha or fool is like an animal in the form of a person.

Malbim: Man is composed of two parts. His body is just like an animal, and nature rules over it. His Nefesh and intellect are a man; he can choose to do unlike his nature. If reward and punishment were revealed, he would not choose good and reject evil due to choice, rather, due to his body. Whatever one does due to benefit or pleasure of the body, e.g. not eating poison, is due to his animal part. Free choice is choosing good because it is good, amidst pure intellect, without physical motives.