(7) Shall they . . .--Literally, upon iniquity escape to them; the meaning of which is by no means clear. The ancient versions do not help us. If we adopt a slight change of reading, viz., palles for pallet, the meaning will be clear, for iniquity thou wilt requite them.
Verse 7. - Shall they escape by iniquity? Shall they escape God's judgments, the psalmist asks, by their iniquity? Assuredly not. God will prevent such an escape. In thine anger cast down the people, O God; literally, the peoples; i.e. the heathen generally, to whom David's enemies, the Gittites, belong. Though assured that they will not escape, the psalmist, to make assurance doubly sure, prays that they may not.
56:1-7 Be merciful unto me, O God. This petition includes all the good for which we come to throne of grace. If we obtain mercy there, we need no more to make us happy. It implies likewise our best plea, not our merit, but God's mercy, his free, rich mercy. We may flee to, and trust the mercy of God, when surrounded on all sides by difficulties and dangers. His enemies were too hard for him, if God did not help him. He resolves to make God's promises the matter of his praises, and so we have reason to make them. As we must not trust an arm of flesh when engaged for us, so we must not be afraid of an arm of flesh when stretched out against us. The sin of sinners will never be their security. Who knows the power of God's anger; how high it can reach, how forcibly it can strike?
Shall they escape by iniquity?.... Shall such iniquity as this, or persons guilty of it, go unpunished, or escape righteous judgment, and the vengeance of God? No; and much less shall they escape by means of their iniquity; by their wicked subtlety, or by any evil arts and methods made use of, by making a covenant with death, and an agreement with hell; or escape because of their iniquity; or be delivered because of the abominations done by them, as they flatter themselves, Jeremiah 7:10. Some understand these words, not as referring to the escape of David's enemies, but of himself; and render them, either by way of petition, "because of iniquity", the iniquity of his enemies before described, "deliver me from them"; or "deliver them" (z), meaning his heels they marked, and his soul they waited for: or by way of assertion or interrogation, "because of iniquity" there shall be; or shall there be "a deliverance to them?" (a) his heels and his soul; or from them, his enemies. Though others choose to render the words thus; "because of their iniquity", there shall be "a casting of them away" (b) by the Lord, and from his presence, with loathing and contempt, as sons of Belial; reprobate silver, rejected of the Lord; which agrees with what follows:
in thine anger, cast down the people, O God; Saul's courtiers, or the servants of Achish king of Gath, or both, who were in high places, but slippery ones; and such are sometimes brought down to destruction in a moment, by that God from whom promotion comes; who putteth down one, and sets up another, and which he does in wrath and anger.
in thine anger, cast down the people, O God; Saul's courtiers, or the servants of Achish king of Gath, or both, who were in high places, but slippery ones; and such are sometimes brought down to destruction in a moment, by that God from whom promotion comes; who putteth down one, and sets up another, and which he does in wrath and anger.
(z) "ob iniquitatem eorum eripe me", Schmidt; "illos", Gejerus; "ipsis", De Dieu. (a) "Ipsis est liberatio", Cocceius; "evasio erit eis?" Pagninus, Vatablus; "ereptio erit eis?" Piscator. (b) "Abjectio erit iis", Hammond.