TRV
Translation
Complete Jewish Bible
Because of their crime, they cannot escape; in anger, God, strike down the peoples.
Berean Standard Bible
In spite of such sin, will they escape? In Your anger, O God, cast down the nations.
World English Bible Messianic
Shall they escape by iniquity? In anger cast down the peoples, God.
Geneva Bible (1599)
They thinke they shall escape by iniquitie: O God, cast these people downe in thine anger.
In the KJVVerse 14,763 of 31,102
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Commentary on Psalms 56 verses 1–7
1 ¶ To the chief Musician upon Jonathelemrechokim, Michtam of David, when the Philistines took him in Gath. Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me.
2 Mine enemies would daily swallow me up: for they be many that fight against me, O thou most High.
3 What time I am afraid, I will trust in thee.
4 In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.
5 Every day they wrest my words: all their thoughts are against me for evil.
6 They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul.
7 Shall they escape by iniquity? in thine anger cast down the people, O God.
David, in this psalm, by his faith throws himself into the hands of God, even when he had by his fear and folly thrown himself into the hands of the Philistines; it was when they took him in Gath, whither he fled for fear of Saul, forgetting the quarrel they had with him for killing Goliath; but they soon put him in mid of it, Sa1 21:10, Sa1 21:11. Upon that occasion he changed his behaviour, but with so little ruffle to his temper that then he penned both this psalm and the 34th. This is called Michtam - a golden psalm. So some other psalms are entitled, but this has something peculiar in the title; it is upon Jonath-elem-rechokim, which signifies the silent dove afar off. Some apply this to David himself, who wished for the wings of a dove on which to fly away. He was innocent and inoffensive, mild and patient, as a dove, was at this time driven from his nest, from the sanctuary (Psa 84:3), was forced to wander afar off, to seek for shelter in distant countries; there he was like the doves of the valleys, mourning and melancholy; but silent, neither murmuring against God nor railing at the instruments of his trouble; herein a type of Christ, who was as a sheep, dumb before the shearers, and a pattern to Christians, who, wherever they are and whatever injuries are done them, ought to be as silent doves. In this former part of the psalm,
I. He complains to God of the malice and wickedness of his enemies, to show what reason he had to fear them, and what cause, what need, there was that God should appear against them (Psa 56:1): Be merciful unto me, O God! That petition includes all the good we come to the throne of grace for; if we obtain mercy there, we obtain all we can desire, and need no more to make us happy. It implies likewise our best plea, not our merit, but God's mercy, his free rich mercy. He prays that he might find mercy with God, for with men he could find no mercy. When he fled from the cruel hands of Saul he fell into the cruel hands of the Philistines. "Lord" (says he), "be thou merciful to me now, or I am undone." The mercy of God is what we may flee to and trust to, and in faith pray for, when we are surrounded on all sides with difficulties and dangers. He complains, 1. That his enemies were very numerous (Psa 56:2): "They are many that fight against me, and think to overpower me with numbers; take notice of this, O thou Most High! and make it to appear that wherein they deal proudly thou art above them." It is a point of honour to come in to the help of one against many. And, if God be on our side, how many soever they are that fight against us, we may, upon good grounds, boast that there are more with us; for (as that great general said) "How many do we reckon him for?" 2. That they were very barbarous: they would swallow him up, Psa 56:1 and again Psa 56:2. They sought to devour him; no less would serve; they came upon him with the utmost fury, like beasts of prey, to eat up his flesh, Psa 27:2. Man would swallow him up, those of his own kind, from whom he might have expected humanity. The ravenous beasts prey not upon those of their own species; yet a bad man would devour a good man if he could. "They are men, weak and frail; make them to know that they are so," Psa 9:20. 3. That they were very unanimous (Psa 56:6): They gather themselves together; though they were many, and of different interests among themselves, yet they united and combined against David, as Herod and Pilate against the Son of David. 4. That they were very powerful, quite too hard for him if God did not help him: "They fight against me (Psa 56:2); they oppress me, Psa 56:1. I am almost overcome and borne down by them, and reduced to the last extremity." 5. That they were very subtle and crafty (Psa 56:6): "They hide themselves; they industriously cover their designs, that they may the more effectually prosecute and pursue them. They hide themselves as a lion in his den, that they may mark my steps;" that is, "they observe every thing I say and do with a critical eye, that they may have something to accuse me of" (thus Christ's enemies watched him, Luk 20:20), or "they have an eye upon all my motions, that they may gain an opportunity to do me a mischief, and may lay their snares for me." 6. That they were very spiteful and malicious. They put invidious constructions upon every thing he said, though ever so honestly meant and prudently expressed (Psa 56:5): "They wrest my words, put them upon the rack, to extort that out of them which was never in them;" and so they made him an offender for a word (Isa 29:21), misrepresenting it to Saul, and aggravating it, to incense him yet more against him. They made it their whole business to ruin David; all their thoughts were against him for evil, which put evil interpretations upon all his words. 7. That they were very restless and unwearied. They continually waited for his soul; it was the life, the precious life, they hunted for; it was his death they longed for, Psa 56:6. They fought daily against him (Psa 56:1), and would daily swallow him up (Psa 56:2), and every day they wrested his words, Psa 56:5. Their malice would not admit the least cessation of arms, or the acts of hostility, but they were continually pushing at him. Such as this is the enmity of Satan and his agents against the kingdom of Christ and the interests of his holy religion, which if we cordially espouse, we must not think it strange to meet with such treatment as this, as though some strange thing happened to us. Our betters have been thus used. So persecuted they the prophets.
II. He encourages himself in God, and in his promises, power, and providence, Psa 56:3, Psa 56:4. In the midst of his complaints, and before he has said what he has to say of his enemies, he triumphs in the divine protection. 1. He resolves to make God his confidence, then when dangers were most threatening and all other confidences failed: "What time I am afraid, in the day of my fear, when I am most terrified from without and most timorous within, then I will trust in thee, and thereby my fears shall be silenced." Note, There are some times which are, in a special manner, times of fear with God's people; in these times it is their duty and interest to trust in God as their God, and to know whom they have trusted. This will fix the heart and keep it in peace. 2. He resolves to make God's promises the matter of his praises, and so we have reason to make them (Psa 56:4): "In God I will praise, not only his work which he has done, but his word which he has spoken; I will give him thanks for a promise, though not yet performed. In God (in his strength and by his assistance) I will both glory in his word and give him the glory of it." Some understand by his word his providences, every event that he orders and appoints: "When I speak well of God I will with him speak well of every thing that he does." 3. Thus supported, he will bid defiance to all adverse powers: "When in God I have put my trust, I am safe, I am easy, and I will not fear what flesh can do unto me; it is but flesh, and cannot do much; nay, it can do nothing but by divine permission." As we must not trust to an arm of flesh when it is engaged for us, so we must not be afraid of an arm of flesh when it is stretched out against us.
III. He foresees and foretels the fall of those that fought against him, and of all others that think to establish themselves in and by any wicked practices (Psa 56:7): Shall they escape by iniquity? They hope to escape God's judgments, as they escape men's, by violence and fraud, and the arts of injustice and treachery; but shall they escape? No, certainly they shall not. The sin of sinners will never be their security, nor will either their impudence or their hypocrisy bring them off at God's bar; God will in his anger cast down and cast out such people, Rom 2:3. None are raised so high, or settled so firmly, but that the justice of God can bring them down, both from their dignities and from their confidences. Who knows the power of God's anger, how high it can reach, and how forcibly it can strike?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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JeromeAD 420
Against the Pelagians 2.19
For God has made our days short, and our substance is as nothing in his sight. “All things are vanity, everyone living,” whether living in the body or living in virtues, and yet all things are vanity. His condition is one of fluctuation and uncertainty, and, while he does not fear, he suffers a storm in fair weather. For when he was in honor, he did not understand; he has been compared with senseless beasts and is created similar to them. “For nothing,” he says, “shall he save them” (a reference, undoubtedly, to the just who are saved not through their own merit but through the mercy of God), “and my offenses are not hidden from you.” These words are spoken in the person of Christ. If he, who did not sin nor was guile found in his mouth, suffered for us and bore our sins, how much more ought we to confess our faults? “My soul,” he says, “refused to be comforted,” considering the sins that I had committed. “I remembered God and was delighted,” knowing that I was to be saved by his mercy. “I meditated in the night with my own heart, and I swept my soul. And I said, ‘Now I have begun, this is the change of the right hand of the Most High.’ ” These are the words of a just person who, after meditating in his sleep and feeling pangs of conscience, says in the end, “Now I have begun,” either to do penance or to enter the threshold of knowledge; and this very change from good to better is a change not of my own strength but of the right hand and power of God.
Augustine of HippoAD 430
Exposition on Psalm 56
"For nothing You shall save them" [Psalm 56:7]. He has taught us even for these very men to pray. However "they shall sojourn and hide," however deceitful they be, however dissemblers and liers in wait they be; do thou pray for them, and do not say, Shall God amend even such a man, so evil, so perverse? Do not despair: give heed to Him whom you ask, not him for whom you ask. The greatness of the disease do you see, the might of the Physician do you not see? "They shall sojourn and hide: as my soul has undergone." Undergo, pray: and there is done what? "For nothing You shall save them." You shall make them safe so as that nothing to You it may be, that is, so that no labour to You it may be. With men they are despaired of, but Thou with a word dost heal; You will not toil in healing, though we are astounded in looking on. There is another sense in this verse, "For nothing You shall save them:" with not any merits of their going before You shall save them....They shall not bring to You he-goats, rams, bulls, not gifts and spices shall they bring You in Your temple, not anything of the drink-offering of a good conscience do they pour thereon; all in them is rough, all foul, all to be detested: and though they to You bring nothing whereby they may be saved; "For nothing You shall save them," that is, with the free gift of Your Grace....
Augustine of HippoAD 430
SERMON 169:3
You see, “he was handed over on account of our sins, and rose again on account of our justification.” Your justification, your circumcision, does not come from you. “It is by grace that you have been saved through faith; and this not from yourselves, but it is God’s gift; not from works.” In case by any chance you should say, “I deserved it, that is why I received it.” Do not think you received it by deserving it, because you would not deserve it unless you had received it. Grace came before your deserving or merit; it is not grace coming from merit but merit from grace. Because if grace comes from merit, it means you have bought it, not received it free, gratis, for nothing. “For nothing,” it says, “you will save them.” What is the meaning of “for nothing you will save them”? You can find no reason in them to save them, and yet you save them. You give for nothing, you save for nothing. You precede all merits, so that my merits follow your gifts. Of course, you give for nothing, save for nothing, since you can find no reason for saving and many reasons for condemning.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 56:7 is a powerful rhetorical cry from David, expressing his unwavering conviction that the wicked cannot ultimately evade divine judgment for their iniquity. Situated within a psalm of lament and profound trust, this verse articulates David's fervent desire for God, in His righteous anger, to decisively humble and overthrow those who relentlessly persecute him. It underscores the psalmist's deep belief in God's active justice and His commitment to vindicate the righteous, even when surrounded by overwhelming opposition and the apparent impunity of the wicked.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 56:7 employs several potent literary devices to convey David's fervent plea and theological conviction. The most prominent is the Rhetorical Question, "Shall they escape by iniquity?". This question is not meant to be answered by the psalmist, but rather to engage the reader and listener, highlighting the profound injustice and moral absurdity of the wicked prospering without consequence. It intensifies the emotional weight of David's prayer and underscores his unwavering belief that such impunity is ultimately impossible under a righteous God. The direct address to God, "O God," exemplifies Apostrophe, emphasizing the psalmist's personal relationship with the Divine and his complete reliance on God's intervention. Furthermore, the use of the Imperative Mood in "cast down" reflects the urgency and intensity of David's petition, a fervent command/request for God's immediate and decisive action. Finally, there is an implied Antithetical Parallelism between the initial question and the subsequent petition: the question of the wicked escaping by iniquity is contrasted with the desired outcome of God casting them down, highlighting the tension between human injustice and the certainty of divine judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
The core theological message of Psalms 56:7 is the unwavering certainty of God's justice. David's plea is rooted in the biblical truth that God is not indifferent to sin and that iniquity, though it may seem to prosper for a time, will ultimately face divine retribution. This verse affirms God's active role as the righteous Judge of all the earth, who will not allow evil to prevail indefinitely. It provides profound comfort and hope to those who suffer injustice, assuring them that their cries are heard and that God will act in His perfect timing to bring about justice and vindicate His faithful ones. This divine justice is not arbitrary but flows from God's holy character and His commitment to uphold righteousness in His creation, ensuring that ultimately, every wrong will be made right.
REFLECTION AND APPLICATION
Psalms 56:7 offers profound lessons for believers navigating a world often marked by injustice and the apparent prosperity of the wicked. When we face betrayal, persecution, or simply the frustration of seeing evil seemingly go unpunished, David's fervent prayer reminds us that God sees, hears, and will ultimately act. This verse encourages us to bring our pleas for justice directly to God, trusting in His perfect timing and righteous judgment rather than seeking personal retribution. It fosters a deep confidence in God's sovereignty, knowing that no iniquity will ultimately escape His notice or His just response. While we are called to love our enemies and pray for those who persecute us, this does not negate the biblical truth that God is a God of justice who will ultimately set all wrongs right. Our task is to patiently endure, to pray, and to trust that God's ultimate vindication will come, whether in this life or in the age to come. This trust frees us from the burden of immediate retaliation and allows us to rest in God's perfect plan.
Questions for Reflection
FAQ
Is David's prayer for God to "cast down the people" a call for personal vengeance?
Answer: No, David's prayer is not a call for personal vengeance in the sense of him taking matters into his own hands. Instead, it is a fervent plea for divine justice, acknowledging God's role as the ultimate and righteous Judge. David is appealing to God's character and authority to bring about what is right. The Bible consistently teaches believers to leave vengeance to the Lord, as articulated in Romans 12:19, because only God possesses the perfect knowledge, wisdom, and power to execute true and just retribution.
Does this verse imply that the wicked will always face immediate consequences for their actions?
Answer: While Psalms 56:7 expresses a strong conviction that the wicked will not ultimately escape, it does not necessarily imply immediate consequences in every instance. The psalmist's anguish often stems from the apparent impunity of the wicked. The verse is a prayer for God to act, reinforcing the truth that divine justice is certain, even if its timing is not always immediate or discernible to human eyes. Other psalms, such as Psalm 73, grapple with the temporary prosperity of the wicked, ultimately concluding that their end is destruction, even if it is delayed.
Who are "the people" David refers to in this verse?
Answer: In this specific context, "the people" (Hebrew ʻam) refers to David's immediate oppressors and adversaries. Given the superscription of Psalm 56, which links it to David's capture by the Philistines in Gath (1 Samuel 21:10), "the people" primarily refers to these foreign enemies who sought his harm. By extension, it can also encompass any collective group or individuals who actively perpetuated "iniquity" against David, including those who twisted his words and plotted his downfall, as described in earlier verses of the psalm.
CHRIST-CENTERED FULFILLMENT
Psalms 56:7 finds its ultimate fulfillment and reinterpretation in the person and work of Jesus Christ. While David cries out for God to "cast down the people" who act with "iniquity," Jesus, the perfectly righteous one, suffered the ultimate iniquity at the hands of humanity. He was oppressed and afflicted, yet He opened not His mouth, like a lamb led to slaughter (Isaiah 53:7). Instead of calling down fire or demanding vengeance, He prayed for His persecutors, "Father, forgive them, for they know not what they do" (Luke 23:34). The cross, the epitome of human iniquity against divine innocence, became the means by which God's ultimate justice and salvation were accomplished. Through Christ's sacrificial death, the power of sin and death was decisively "cast down," and a path to reconciliation was opened for all who believe (Colossians 2:15). Furthermore, Jesus is the one who will ultimately execute God's righteous anger, not against a specific "people" but against all unrighteousness, at His glorious return. He will come as the King of Kings and Lord of Lords, to judge and to make war in righteousness, finally "casting down" every opposing force and establishing His eternal kingdom of justice and peace (Revelation 19:11-16). Thus, the believer's vindication and the final defeat of all iniquity are secured, not by our pleas for immediate retribution, but by Christ's finished work and His promised return, assuring us that God's justice will ultimately prevail.