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Add iniquity unto their iniquity - עונם על עון תנה tenah avon al avonam ; give iniquity, that is, the reward of it, upon or for their iniquity. Or, as the original signifies perverseness, treat their perverseness with perverseness: act, in thy judgments, as crookedly towards them as they dealt crookedly towards thee. They shall get, in the way of punishment, what they have dealt out in the way of oppression.

Add iniquity unto their iniquity - Margin, “punishment of iniquity.” The literal rendering is, “Give iniquity upon their iniquity.” Luther understands this as a prayer that “sin may be made a punishment for sin;” that is, that they may, as a punishment for their former sins, be left to commit still more aggravated crimes, and thus draw on themselves severer punishment. So Rosenmuller renders it, “Suffer them to accumulate sins by rushing from one sin to another, until their crimes are matured, and their destined punishment comes upon them.” An idea similar to this occurs in Romans 1:28, where God is represented as having “given the pagan over to a reprobate mind, to do those things which are not convenient”

d fit, or proper - “because they did not like to retain him in their knowledge.” Perhaps this is the most natural interpretation here, though another has been suggested which the original will bear. According to that, there is an allusion here to the double sense of the equivocal term rendered “iniquity” - עון ‛âvôn - which properly denotes sin as such, or in itself considered, but which sometimes seems to denote sin in its consequences or effects. This latter is the interpretation adopted by Prof. Alexander. Thus understood, it is a prayer that God would add, or give, to their sin that which sin deserved; or, in other words, that he would punish it “as” it deserved.

And let them not come into thy righteousness - Let them not be treated “as” righteous; as those who are regarded by “thee” as righteous. Let them be treated as they deserve. This is the same as praying that a murderer may not be treated as an innocent man; a burglar, as if he were a man of peace; or a dishonest man, as if he were honest. Let people be regarded and treated as they “are in fact;” or, as they deserve to be treated. It seems difficult to see why this prayer may not be offered with propriety, and with a benevolent heart - for to bring this about is what all officers of justice are endeavoring to accomplish.

These are prophecies of the destruction of Christ's persecutors. Verses 22,23, are applied to the judgments of God upon the unbelieving Jews, in Ro 11:9,10. When the supports of life and delights of sense, through the corruption of our nature, are made the food and fuel of sin, then our table is a snare. Their sin was, that they would not see, but shut their eyes against the light, loving darkness rather; their punishment was, that they should not see, but should be given up to their own hearts' lusts which hardened them. Those who reject God's great salvation proffered to them, may justly fear that his indignation will be poured out upon them. If men will sin, the Lord will reckon for it. But those that have multiplied to sin, may yet find mercy, through the righteousness of the Mediator. God shuts not out any from that righteousness; the gospel excludes none who do not, by unbelief, shut themselves out. But those who are proud and self-willed, so that they will not come in to God's righteousness, shall have their doom accordingly; they themselves decide it. Let those not expect any benefit thereby, who are not glad to be beholden to it. It is better to be poor and sorrowful, with the blessing of the Lord, than rich and jovial, and under his curse. This may be applied to Christ. He was, when on earth, a man of sorrows that had not where to lay his head; but God exalted him. Let us call upon the Lord, and though poor and sorrowful, guilty and defiled, his salvation will set us up on high.