Micah 7 commentary

The prophet bemoans himself that he lived among a people ripening apace for ruin, in which many good persons would suffer. Men had no comfort, no satisfaction in their own families or in their nearest relations. Contempt and violation of domestic duties are a sad symptom of universal corruption. Those are never likely to come to good who are undutiful to their parents. The prophet saw no safety or comfort but in looking to the Lord, and waiting on God his salvation. When under trials, we should look continually to our Divine Redeemer, that we may have strength and grace to trust in him, and to be examples to those around us.

Those truly penitent for sin, will see great reason to be patient under affliction. When we complain to the Lord of the badness of the times, we ought to complain against ourselves for the badness of our hearts. We must depend upon God to work deliverance for us in due time. We must not only look to him, but look for him. In our greatest distresses, we shall see no reason to despair of salvation, if by faith we look to the Lord as the God of our salvation. Though enemies triumph and insult, they shall be silenced and put to shame. Though Zion's walls may long be in ruins, there will come a day when they shall be repaired. Israel shall come from all the remote parts, not turning back for discouragements. Though our enemies may seem to prevail against us, and to rejoice over us, we should not despond. Though cast down, we are not destroyed; we may join hope in God's mercy, with submission to his correction. No hinderances can prevent the favours the Lord intends for his church.

When God is about to deliver his people, he stirs up their friends to pray for them. Apply spiritually the prophet's prayer to Christ, to take care of his church, as the great Shepherd of the sheep, and to go before them, while they are here in this world as in a wood, in this world but not of it. God promises in answer to this prayer, he will do that for them which shall be repeating the miracles of former ages. As their sin brought them into bondage, so God's pardoning their sin brought them out. All who find pardoning mercy, cannot but wonder at that mercy; we have reason to stand amazed, if we know what it is. When the Lord takes away the guilt of sin, that it may not condemn us, he will break the power of sin, that it may not have dominion over us. If left to ourselves, our sins will be too hard for us; but God's grace shall be sufficient to subdue them, so that they shall not rule us, and then they shall not ruin us. When God forgives sin, he takes care that it never shall be remembered any more against the sinner. He casts their sins into the sea; not near the shore-side, where they may appear again, but into the depth of the sea, never to rise again. All their sins shall be cast there, for when God forgives sin, he forgives all. He will perfect that which concerns us, and with this good work will do all for us which our case requires, and which he has promised. These engagements relate to Christ, and the success of the gospel to the end of time, the future restoration of Israel, and the final prevailing of true religion in all lands. The Lord will perform his truth and mercy, not one jot or tittle of it shall fall to the ground: faithful is He that has promised, who also will do it. Let us remember that the Lord has given the security of his covenant, for strong consolation to all who flee for refuge to lay hold on the hope set before them in Christ Jesus.

The meaning of the first verse is somewhat doubtful: some refer what the Prophet says to punishment; and others to the wickedness of the people. The first think that the calamity, with which the Lord had visited the sins of the people, is bewailed; as though the Prophet looked on the disordered state of the whole land. But it may be easily gathered from the second verse, that the Prophet speaks here of the wickedness of the people, rather than of the punishment already inflicted. I have therefore put the two verses together, that the full meaning may be more evident to us.

Woe then to me! Why? I am become as gatherings Too free, or rather too licentious is this version, — “I am become as one who seeks to gather summer-fruits, and finds none;” so that being disappointed of his hope, he burns with desire. This cannot possibly be considered as the rendering of the Prophet’s words. There is indeed some difficulty in the expressions: their import, however, seems to be this, — that the land, which the Prophet undertakes here to represent and personify, was like to a field, or a garden, or a vineyard, that was empty. He therefore says, that the land was stripped of all its fruit, as it is after harvest and the vintage. So by gatherings we must understand the collected fruit. Some understand the gleanings which remain, as when one leaves carelessly a few clusters on the vines: and thus, they say, a few just men remained alive on the land. But the former comparison harmonizes better with the rest of the passage, and that is, that the land was now stripped of all its fruit, as it is after the harvest and the vintage. I am become then as the gatherings of summer, that is, as in the summer, when the fruit has been already gathered; and as the clusters of the vintage, that is when the vintage is over. Newcome renders the verse somewhat different, and makes the comparison more clear, —

“Woe is me! For I am become As the gatherers of late figs, As the gleaners of the vintage: There is no cluster to eat; My soul desireth the first ripe fig.”

Substantially the same is the version of Dathius and of Henderson. “Late figs” is not strictly the meaning of קיף, which is properly summer or summer-fruit; yet, as the early or first ripe fig is mentioned in the last line, which forms a contrast with this, what is meant, no doubt, is the late figs. Then the word for “gleaners,” עללת, is properly, gleanings; but here it is evidently to be taken as a concrete, gleaners, to correspond with gatherers, though Newcome considers the women-gleaners to be intended. The four last lines form a parallelism, in which the first and the early fig, — the vintage and the cluster. — Ed.

There is no cluster, he says to eat. The Prophet refers here to the scarcity of good men; yea, he says that there were no longer any righteous men living. For though God had ever preserved some hidden seed, yet it might have been justly declared with regard to the whole people, that they were like a field after gathering the corn, or a vineyard after the vintage. Some residue, indeed, remains in the field after harvest, but there are no ears of corn; and in the vineyard some bunches remain, but they are empty; nothing remains but leaves. Now this personification is very forcible when the Prophet comes forth as though he represented the land itself; for he speaks in his own name and person, Woe is to me, he says, for I am like summer-gatherings! It was then the same thing, as though he deplored his own nakedness and want, inasmuch as there were not remaining any upright and righteous men.

In the second verse he expresses more clearly his mind, Perished, he says, has the righteous Justus, rendered in the text humanus, vel, mansuetus The Hebrew is חסיר, rendered by the Septuagint “ευσβης—godly, pious,”—by Marckius, “benignus — kind, benignant,” — by Newcome, “the good man,” — and by Henderson, “the pious.” It is sometimes rendered holy; but its meaning is, kind, benevolent, merciful, actively good, beneficent. In Psalm 12:1, it is rendered “godly,” and in Isaiah 57:1, “merciful.” — Ed. from the land, and there is none upright Rectus, ישר, rendered by the Septuagint, “κατορθων—one going straight to an object,”—by Newcome and Henderson, “upright.” It is one who proceeds in a straight course according to the rule of the law, without making any windings or turning aside into any devious path. — Ed. among men. Here now he does not personify the land. It was indeed a forcible and an emphatic language, when he complained at the beginning, that he groaned as though the land was ashamed of its dearth: but the Prophet now performs the office of a teacher, Perished, he says, has the righteous from the land; there is no one upright among men; all lay in wait for blood; every one hunts his brother as with a net In this verse the Prophet briefly shows, that all were full both of cruelty and perfidy, that there was no care for justice; as though he said, In vain are good men sought among this people; for they are all bloody, they are all fraudulent. When he says, that they all did lay in wait for blood, he no doubt intended to set forth their cruelty, as though he had said, that they were thirsting for blood. But when he adds, that each did lay in wait for their brethren, he alludes to their frauds or to their perfidy.

We now then perceive the meaning of the Prophet: and the manner he adopts is more emphatical than if God, in his own name, had pronounced the words: for, as men were fixed, and as though drowned, in their own carelessness, the Prophet introduces here the land as speaking, which accuses its own children, and confesses its own guilt; yea, it anticipates God’s judgment, and acknowledges itself to be contaminated by its own inhabitants, so that nothing pure remained in it. It follows —

Micah 7:3

3. That they may do evil with both hands earnestly, the prince asketh, and the judge asketh for a reward; and the great man, he uttereth his mischievous desire: so they wrap it up.

3. Super malitia manuum suarum ad beneficiendum; princeps postulat, et judex in mercede (ego transfero ad verbum,) et magnus loquitur pravitatem animae suae ipse; et complicant (vel, ut alii vertunt, confirmant; sed proprie est complicari; et metaphora apte convenit contextui, ut statim videbimus.)

This verse is properly addressed to the judges and governors of the people, and also to the rich, who oppressed the miserable common people, because they could not redeem themselves by rewards. The Prophet therefore complains, that corruptions so much prevailed in judgments, that the judges readily absolved the most wicked, provided they brought bribes. The sum of what is said then is, that any thing might be done with impunity, for the judges were venal. This is the Prophet’s meaning.

But as interpreters differ, something shall be said as to the import of the words. על הרע כפים, ol ero caphim, For the evil of their hands to do good. Some give this explanation, “Though they are openly wicked, yet they make pretenses, by which they cover their wickedness:” and the sense would be this, — that though they had cast aside every care for what was right, they yet had become so hardened in iniquity, that they wished to be deemed good and holy men; for in a disordered state of things the wicked always show an iron front, and would have silence to be observed respecting their shameful deeds. Some interpreters therefore think that the Prophet here complains, that there was now no difference between what was honorable and base, right and wrong; for wicked men dared so to disguise their iniquities, that they did not appear, or, that no one ventured to say any thing against them. Do you, however, examine and consider, whether what the Prophet says may be more fitly connected together in this way, That they may do good for the wickedness of their hands, that is, to excuse themselves for the wickedness of their hands, they agree together; for the prince asks, the judge is ready to receive a bribe. Thus, the rich saw that exemption might have been got by them, for they had the price of redemption in their hands: they indeed knew that the judges and princes could be pacified, when they brought the price of corruption. And this is the meaning which I approve, for it harmonizes best with the words of the Prophet. At the same time, some give a different explanation of the verb להיטיב, laeithib, that is that they acted vigorously in their wickedness: but this exposition is frigid. I therefore embrace the one I have just stated, which is, — that corruptions so prevailed in the administration of justice, that coverings were ready for all crimes; for the governors and judges were lovers of money, and were always ready to absolve the most guilty, but not without a reward. For the wickedness then of their works, that they may do good, that is, that they may obtain acquittance, the prince only asks; he examines not the case, but only regards the hand; and the judge, he says, judges for reward: the judges also were mercenary. They did not sit to determine what was right and just; but as soon as they were satisfied by bribes, they easily forgave all crimes; and thus they turned vices into virtues; for they made no difference between white and black, but according to the bribe received. This clause, though the general sense is allowed by most to be the same, is yet variously rendered. Drusius says, “Locus hic diu me multumque torsit.” The original is, —

el hre kpyM lhyjyb

The most satisfactory rendering is that which is offered by Marckius, which is this, —

Propter malefaciendum volae pro benefaciendum, — For doing evil [are their] hands instead of doing good.

Rabbi Jonathan, as quoted by Marckius, gives substantially the same rendering, though not literally, —

Malum faciunt manibus suis, et non bonum faciunt, — Evil they do with their hands, and they do no good.

Our version is that of Junius and Tremelius, and is substantially followed by Newcome; and Henderson’s version is, —

For evil their hands are well prepared;

which is nearly that of the Septuagint,—

Epi to kakon tav ceirav autwn etoimazousi

But the following would be as literal a translation as that of Marckius, —

For doing evil are their hands, to do it thoroughly.

The last verb means not only to do good, but also to make a thing good or complete, fully to execute it. — Ed.

This view is consistent with what the Prophet immediately subjoins, The great, he says, speaks of the wickedness of his soul, even he By the great, he does not mean the chief men, as some incorrectly think, but he means the rich, who had money enough to conciliate the judges. They then who could bring the price of redemption, dared to boast openly of their wickedness: for so I render the word הות, eut, as it cannot be suitable to translate it here, corruption. Speak then of the wickedness of his soul does the great; there was then nothing, neither fear nor shame, to restrain the rich from doing wrong. — How so? For they knew that they had to do with mercenary judges and could easily corrupt them. They hence dared to speak of the wickedness of their soul: they did not cloak their crimes, as it is the case when some fear of the Law prevails, when justice is exercised: but as no difference was made between good and evil, the most guilty boasted openly of his wickedness. And the pronoun הוא, eva, he himself, is also emphatical; and this has not been observed by interpreters. He then himself speaks of the wickedness of his soul; he did not wait until others accuse him of doing wrong, but he shamelessly dared to glory in his crimes; for impunity was certain, as he could close the mouth of the judges by bringing a bribe. Speak then of the wickedness of his soul does he himself. The whole verse may be rendered thus,—

For doing evil are their hands, to execute it fully: The prince asks, and the judge also, for reward; When the great man speaks of oppression, That it is his desire, then they contrive it together, or, literally, entwine it.

To render הות נפשו הוא, “the wickedness of the soul,” as Newcome does, is to leave out wholly the last word; and Henderson does the same. Piscator gives the form of the words, “aerumnam, quam expetit — the mischief, which he desires.” The two last words literally are, “his desire it is.” — Ed.

And further, they fold up wickedness; which means, that raging cruelty prevailed, because the governors, and those who wished to purchase liberty to sin, conspired together; as though they made ropes, and thus rendered firm their wickedness. For the great man, that is, the rich and the monied, agreed with the judge, and the judge with him; and so there was a collusion between them. It hence happened, that wickedness possessed, as it were, a tyrannical power; for there was no remedy. We now apprehend the real design of the Prophet, at least as far as I am able to discover. It now follows —

Micah 7:4

4. The best of them is as a brier: the most upright is sharper than a thorn hedge: the day of thy watchmen and thy visitation cometh; now shall be their perplexity.

4. Bonus inter eos quasi paliurus, rectus prae spineto (aliquid subaudiendum est, asperior est spineto;) dies speculatorum tuorum, visitatio tua venit; tunc erit confusio ipsorum (vel, perplexitas, ut alii vertunt.)

The Prophet confirms what he had previously said, — that the land was so full of every kind of wickedness, that they who were deemed the best were yet thorns and briers, full of bitterness, or very sharp to prick; as though he said, “The best among them is a thief; the most upright among them is a robber.” We hence see, that in these words he alludes to their accumulated sins, as though he said, “The condition of the people cannot be worse; for iniquity has advanced to its extreme point: when any one seeks for a good or an upright man, he only finds thorns and briers; that is, he is instantly pricked.” But if the best were then like thorns, what must have been the remainder? We have already seen that the judges were so corrupt that they abandoned themselves without feeling any shame to any thing that was base. What then could have been said of them, when the Prophet compares here the upright and the just to thorns; yea, when he says, that they were rougher than briers? Though it is an improper language to say, that the good and the upright It is better, as it is done here, to take the words simply as they are, and not to make superlatives of them: nor is there any change necessary in the second line as proposed by Dathius, Newcome, and others, by taking the מ from one word and attaching it to another. There is no MS. In its favor, and it is done only on the authority of the Targum. The two lines are these, —

Their good man is like a brier, The upright worse than a thorny hedge.

The preposition מ is often rendered “rather than;” but it may, in many places, be rendered “better than,” or “worse than,” according to the import of the passage. — Ed. among them were like briers; for words are used contrary to their meaning, as it is certain, that those who inhumanely pricked others were neither good nor just: yet the meaning of the Prophet is in no way obscure, — that there was then such license taken in wickedness, that even those who retained in some measure the credit of being upright were yet nothing better than briers and thorns. There is then in the words what may be deemed a concession.

He then adds, The day of thy watchmen, thy visitation comes He here denounces the near judgment of God, generally on the people, and especially on the rulers. But he begins with the first ranks and says The day of thy watchmen; as though he said, “Ruin now hangs over thy governors, though they by no means expect it.” Watchmen he calls the Prophets, who, by their flatteries, deceived the people, as well as their rulers: and he sets the Prophets in the front, because they were the cause of the common ruin. He does not yet exempt the body of the people from punishment; nay, he joins together these two things, — the visitation of the whole people, and the day of the watchmen.

And justly does he direct his discourse to these watchmen, who, being blind, blinded all the rest; and who, being perverted, led astray the whole people. This is the reason why the Prophet now, in an especial manner, threatens them; but, as I have already said, the people were not on this account to be excused. There may seem indeed to have been here a fair pretense for extenuating their guilt: the common people might have said that they had not been warned as they ought to have been; nay, that they had been destroyed through delusive falsehoods. And we see at this day that many make such a pretense as this. But a defense of this kind is of no avail before God; for though the common people are blinded, yet they go astray off their own accord, since they lend a willing ear to impostors. And even the reason why God gave loose reins to Satan as well as to his ministers, and why he gives, as Paul says, (2 Thessalonians 2:11,) power to delusion, is this, — because the greater part of the world ever seeks to be deceived. The denunciation of the Prophet then is this, — that as the judges and the Prophets had badly exercised their office, they would be led to the punishment which they deserved, for they had been, as it has been elsewhere observed, the cause of ruin to others: in the meantime, the common people were not excusable. The vengeance of God then would overtake them and from the least to the greatest, without any exemption. Thy visitation then comes.

He afterwards speaks in the third person, Then shall be their confusion, or perplexity, or they shall be ashamed. The Prophet here alludes indirectly to the hardness of the people; for though the Prophets daily threatened them, they yet remained all of them secure; nay, we know that all God’s judgments were held in derision by them. As then the faithful teachers could not have moved wicked men either with fear or with shame, the Prophet says, Then confusion shall come to them; as though he said, “Be hardened now as much as ye wish to be, as I see that you are stupid, yea, senseless, and attend not to the word of the Lord; but the time of visitation will come, and then the Lord will constrain you to be ashamed, for he will really show you to be such as ye are; and he will not then contend with you in words as he does now; but the announced punishment will divest you of all your false pretenses; and he will also remove that waywardness which now hardens you against wholesome doctrine and all admonitions.”

Prayer.

Grant, Almighty God, that seeing that we are born in a most corrupt age, in which such a license is taken to indulge in wickedness, that hardly a spark of virtue appears, — O grant, that we may yet continue upright in the midst of thorns; and do thou so constantly keep us under the guidance of thy Word, that we may cultivate true piety, and also what is just towards our neighbors: and as there is in us no power to preserve ourselves safe, grant that thy Son may so protect us by the power of the Holy Spirit, that we may continue to advance towards the end of our course, until we be at length gathered into that celestial kingdom, which he has procured for us by his own blood. Amen.

Lecture Ninety-sixth

Micah 7:5-6

5. Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.

5. Ne fidatis amico, ne speretis in consiliario (vel, duce;) ab ea quae dormit in sinu tuo custodi aperturas oris tui:

6. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.

6. Quia filius contumelia afficit patrem, filia surgit contra matrem suam, nurus contra socrum suam; inimici viri domestici ejus (homines domus ejus, ad verbum.)

The Prophet pursues the subject we discussed yesterday, — that liberty, in iniquity, bad arrived to its highest point, for no faithfulness remained among men; nay, there was no more any humanity; for the son performed not his duty towards his father, nor the daughter-in-law towards her mother-in-law; in short, there was then no mutual love and concord. He does not here speak of that false confidence, by which many deceive themselves, who rely on mortals, and transfer to them the glory which belongs to God. Those therefore without any reason, philosophize here, who say, that we ought not to trust in men; for this was not the design of the Prophet. But our Prophet complains of his times according to the tenor of Ovid’s description of the iron age, who says -

“—A guest is not safe from his host; Nor a brother-in-law from a son-in-law; and brotherly love is rare: A husband seeks the death of his wife, and she, of her husband; Cruel stepmothers mingle the lurid poison; The son, before the day, inquires into the years of his father.” See Ov. Met. Lib. I. 144-148.

So also our Prophet says, that there was no regard to humanity among men; for the wife was ready to betray her husband, the son treated his father with reproach; in short, they had all forgotten humanity or natural affection. We now then understand what the Prophet means by saying, Trust not a friend; Ne fidatis amico: it is rather, Believe not in a friend, that is, in what he says, אל-תאמינו ברע. The next expression is that which signifies reliance, trust or confidence. אלוף, is a leader; ηγουμενος in Sept., one who leads the way. Diodati gives its true meaning, — “A conductor, the most trusty friend, who is one’s usual counselor in every difficulty and perplexity.” Jerome refers to scriptural instances as to the persons here mentioned: the friend, Ahitophel and Judas, — the counselor, Abimelek, who was made king by the men of Sichem, and oppressed them, — domestics, Absalom and the wives of Esau. The word used for “dishonoring” is very strong; מנבל, one who counts a thing worthless or abominable; it means not only to dishonor, but to regard with disdain and contempt. “The contempt and violation of the laws of domestic duties,” Henry justly observes, “are a sad symptom of an universal corruption of manners. Those are never likely to come to good who are undutiful to their parents, and study to be provoking to them and cross them.” — Ed. that is, if any one hopes for any thing from a friend, he will be deceived; for nothing can be found among men but perfidy.

Put no faith in a counselor So I render the word אלוף, aluph; some translate it, an elder brother; but there is no necessity to constrain us to depart from the proper and true meaning of the word. As then the Prophet had spoken of an associate or a friend, so he now adds a counselor. And it proves what he had in view, when he says in the next clause, that no enemies are worse than domestics. We hence see that the Prophet simply means, that the men of his age were not only avaricious and cruel to one another, but that without any regard to human feelings the son rebelled against his father, and thus subverted the whole order of nature; So that they had none of those affections, which seem at the same time to be incapable of being extinguished in men. Let us now proceed —

Micah 7:7

7. Therefore I will look unto the Lord; I will wait for the God of my salvation: my God will hear me.

7. Ego autem ad Jehovam respiciam, expectabo ad Deum salutis meae; exaudiet me Deus meus.

The Prophet points out here the only remedy, to preserve the faithful from being led away by bad examples and that is, to fix their eyes on God, and to believe that he will be their deliverer. Nothing is more difficult than to refrain from doing wrong, when the ungodly provoke us; for they seem to afford us a good reason for retaliation. And when no one injures us, yet custom is deemed almost a law: thus it happens that we think that to be lawful which is sanctioned by the manners and customs of the age; and when success attends the wicked, this becomes a very strong incentive. Thus it happens, that the faithful can hardly, and with no small difficulty, keep themselves within proper bounds: when they see that wickedness reigns everywhere, and that with impunity; and still more, when they see the abettors of wickedness increasing in esteem and wealth, immediately the corrupt lust of emulation creeps in. But when the faithful themselves are provoked by injuries, there seems then to be a just reason for doing wrong; for they say that they willfully do harm to no one, but only resist an injury done to them, or retaliate fraud with fraud: this they think is lawful. The Prophet, in order to prevent this temptation, bids the faithful to look to God. The same sentiment we often meet with in Psalm 119: its import is, that the faithful are not to suffer themselves to be led away by bad examples, but to continue ever obedient to God’s word, however great and violent the provocations they may receive. Let us now consider the words of the Prophet.

To Jehovah, he says, will I look The verb צפה, tsaphe, properly means to look on, to behold; (speculari;) it is sometimes taken in the sense of expecting; but I am inclined to retain its proper meaning, I will look, he says, on God; that is, I will do the same as though the only true God were before my eyes. How indeed does it happen that even the good indulge themselves while living among the wicked and ungodly, except that they are too much occupied with things around them? If then we desire to maintain integrity, while the world presents to us nothing but examples of sin, let us learn to pass by these temptations as with closed eyes. This may be done, if we direct our eyes to God alone. I will look, he says, to Jehovah

He then adds, I will wait for the God of my salvation The Prophet says nothing new here, but only explains more clearly the last clause, defining the manner of the looking of which he had spoken; as though he said, — “Patiently will I bear, while God helps me:” for when the wicked harass us on every side, we shall no doubt soon turn away our eyes from Gods except we be armed with patience. And how comes patience, unless we be fully persuaded that God will be our deliverer, when the suitable time shall come? We now perceive the intention of the Prophet. He shows that the godly cannot otherwise continue constant in their integrity, except they turn their eyes to the only true God. Then he adds, that they cannot be preserved in this contemplation, unless they wait patiently for God, that is, for his help.

And he calls him the God of his salvation; by which he intimates that, relying on his word, he thus perseveres in enduring injuries: for it cannot be but that every one will submit himself to God, and surrender himself to be protected by him, if this truth be first fixed in his mind — that God will never forsake his own people. This then is the reason why he calls him the God of his salvation. But this title must be referred to his present circumstances, as though he said, — “Though God’s hand does not now appear to help or to bring me aid, I yet feel assured of his favor, and I know that my salvation is secured by it.”

He then adds, Hear me will my God He here confirms what we have already said, — that, being supported by the promises of God, he thus composes his mind to patience; for patience would often vanish or would be shaken off by temptations, unless we were surely persuaded that God provides for our salvation, and that we shall not hope in him in vain. Nor is it to no purpose that he says, that God was his God. He was one of his people; and this seems to have been the common privilege of all the Jews: yet the Prophet no doubt connects God with himself here in a peculiar manner; for men in general had fallen away into ungodliness. They all indeed gloried in the name of God, but absurdly and falsely. Hence the Prophet intimates, that he was under his protection in a manner different from the rest: for when any one allows himself the liberty of doing evil, he, at the same time, renounces God and his protection. Therefore, the Prophet no doubt alludes indirectly to the irreligion of the people. For though the vain boasting, that they had been adopted by God, that they were the holy race of Abraham, was everywhere in the mouth of all, yet hardly one in a hundred had any regard for God. But it is also of importance to notice, that the Prophet, by saying, Hear me will God, gives a testimony, at the same time, respecting his own faith, — that he would always apply to God for help, and exercise himself in prayer whenever necessity urged him; for God hears not except when he is called upon. The Prophet then recommends here, by his example, an attention to prayer.

Now this verse shows to us in general that there is no excuse for us if we suffer ourselves to be led away, as it is daily the case, by bad examples. And then to look to God is especially needful, when all excesses of wickedness prevail in the world: when the lusts of men become the rule and the law, we ought then to renounce in a manner the society of men, that they may not implicate us in their wickedness. They, therefore, who allege for themselves the examples of others, employ a frivolous excuse, as many do in the present day, who set up the shield of custom: though they are clearly condemned by the word of God, yet they think it a sufficient defense, that they follow others. But we see how frivolous is this confidence; for the Prophet no doubt prescribes here a law for all the children of God as to what they ought to do, when the devil tempts them to sin by the bad examples and shameful deeds of the majority. Let us go on —

Micah 7:8

8. Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD shall be a light unto me.

8. Ne gaudeas de me, inimica mea; quia ceciderim, surgam (vel, quamvis ceciderim, surgam;) quum sedebo in tenebris, Jehova erit lux mihi.

Here the Prophet assumes the character of the Church and repels a temptation, which proves very severe to us in adversities; for there is not so much bitterness in the evil itself, as in the mockery of the wicked, when they petulantly insult us and deride our faith. And to noble minds reproach is ever sharper than death itself: and yet the devil almost always employs this artifice; for when he sees that we stand firm in temptations, he suborns the wicked and sharpens their tongues to speak evil of use and to wound us with slanders. This is the reason why the Prophet directs his discourse now to the enemies of the Church. But as God calls the Church his spouse, and as she is described to us under the character of a woman, so also he compares here the enemies of the holy people to a petulant woman. As, therefore, when there is emulation between two women, she, who sees her enemy pressed down by evils and adverse events, immediately raises up herself and triumphs; so also the Prophet says respecting the enemies of the Church; they sharpened their tongues, and vomited forth their bitterness, as soon as they saw the children of God in trouble or nearly overwhelmed with adversities. We now then understand the design of the Prophet, — that he wished to arm us, as I have said, against the taunts of the ungodly, lest they should prevail against us when God presses us down with adversities, but that we may stand courageously, and with composed and tranquil minds, swallow down the indignity.

Rejoice not over me, he says, O my enemy Why not? He adds a consolation; for it would not be enough for one to repel with disdain the taunts of his enemy; but the Prophet says here, Rejoice not, for should I fall, I shall rise; or though I fall, I shall rise: and the passage seems to harmonize better when there is a pause after Rejoice not over me; and then to add, Though I fall, I shall rise, though I sit in darkness, Jehovah shall be a light to me This is not exactly the Hebrew. The verb for rising, as well as that for falling, is in the past tense. The verse, literally rendered, is the following: —

Rejoice not, my enemy, on my account; Though I have fallen, I have risen; Though I shall sit in darkness, Jehovah will be a light to me.

There are no copies which give a different reading as to the verb “I have risen.” Newcome follows the Septuagint, and thinks that a conversive ו is left out. It ought rather perhaps to be considered as the language of faith, realizing the event before it arrived. The fall and “the darkness” refer no doubt to the outward calamities of the Church, its troubles and afflictions. — Ed. The Prophet means, that the state of the Church was not past hope. There would be ample room for our enemies to taunt us, were it not that this promise cannot fail us, — seven times in the day the just falls, and rises again, (Proverbs 24:16.) — How so? For God puts under him his own hand. We now perceive the meaning of this passage. For if God deprived us of all hope, enemies might justly deride us, and we must be silent: but since we are surely persuaded that God is ready at hand to restore us again, we can boldly answer our enemies when they annoy with their derisions; though I fall, I shall rise: “There is now no reason for thee to triumph over me when I fall; for it is God’s will that I should fall, but it is for this end — that I may soon rise again; and though I now lie in darkness, yet the Lord will be my light.”

We hence see that our hope triumphs against all temptations: and this passage shows in a striking manner, how true is that saying of John, — that our faith gains the victory over the world, (1 John 5:4.) For when sorrow and trouble take possession of our hearts, we shall not fail if this comes to our mind — that God will be our aid in the time of need. And when men vomit forth their poison against us, we ought to be furnished with the same weapons: then our minds shall never succumb, but boldly repel all the taunts of Satan and of wicked men. This we learn from this passage.

Now, from what the Prophet says, Though I fall, I shall rise again, we see what God would have us to expect, even a happy and joyful exit at all times from our miseries; but on this subject I shall have to speak more copiously a little farther on. As to the latter clause, When I sit in darkness, God will be my light, it seems to be a confirmation of the preceding sentence, where the Prophet declares, that the fall of the Church would not be fatal. But yet some think that more is expressed, namely, that in the very darkness some spark of light would still shine. They then distinguish between this clause and the former one, which speaks of the fall and the rise of the faithful, in this manner, — that while they lie, as it were, sunk in darkness, they shall not even then be without consolation, for God’s favor would ever shine on them. And this seems to be a correct view: for it cannot be that any one will expect the deliverance of which the Prophet speaks, except he sees some light even in the thickest darkness, and sustains himself by partaking, in some measure, of God’s goodness: and a taste of God’s favor in distresses is suitably compared to light; as when one is cast into a deep pit, by raising upward his eyes, he sees at a distance the light of the sun; so also the obscure and thick darkness of tribulations may not so far prevail as to shut out from us every spark of light, and to prevent faith from raising our eyes upwards, that we may have some taste of God’s goodness. Let us proceed —

Micah 7:9

9. I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness.

9. Iram Jehovae feram, quia peccavi ei, donec disceptet causam meam et faciet judicium meum (vel, asserat jus meum;) educet me in lucem, cernam justitiam ejus.

Here the Church of God animates and encourages herself to exercise patience, and does so especially by two arguments. She first sets before herself her sins, and thus humbles herself before God, whom she acknowledges to be a just Judge; and, in the second place, she embraces the hope of the forgiveness of her sins, and from this arises confidence as to her deliverance. By these two supports the Church sustains herself, that she fails not in her troubles, and gathers strength, as I have already said, to endure patiently.

First then he says, The wrath Iram, זעף, which means a stormy anger or displeasure, which agitates and raises tempests, and such were the calamities which came on the Jewish nation. of Jehovah will I bear, for sinned have I against him This passage shows, that when any one is seriously touched with the conviction of God’s judgment, he is at the same time prepared to exercise patience; for it cannot be, but that a sinner, conscious of evil, and knowing that he suffers justly will humbly and thankfully submit to the will of God. Hence when men perversely glamour against God, or murmur, it is certain that they have not as yet been made sensible of their sins. I allow indeed that many feel guilty who yet struggle against God, and fiercely resist his hand as much as they can, and also blaspheme his name when he chastises them: but they are not touched hitherto with the true feeling of penitence, so as to abhor themselves. Judas owned indeed that he had sinned, and freely made such confession, (Matthew 27:3.) Cain tried to cover his sin, but the Lord drew from him an unwilling confession, (Genesis 4:13.) They did not yet repent; nay, they ceased not to contend with God; for Cain complained that his punishment was too heavy to be borne; Judas despaired. And the same thing happens to all the reprobate. They seemed then to have been sufficiently convinced to acknowledge their guilt, and, as it were, to assent to the justice of God’s judgment; but they did not really know their sins, so as to abhor themselves, as I have said, on account of their sins. For true penitence is ever connected with the submission of which the Prophet now speaks. Whosoever then is really conscious of his sins, renders himself at the same time obedient to God, and submits himself altogether to his will. Thus repentance does ever of itself lead to the bearing of the cross; so that he who sets himself before God’s tribunal allows himself to be at the same time chastised, and bears punishment with a submissive mind: as the ox, that is tamed, always takes the yoke without any resistance, so also is he prepared who is really touched with the sense of his sins, to bear any punishment which God may be pleased to inflict on him. This then is the first thing which we ought to learn from these words of the Prophet, The wrath of Jehovah will I bear, for sinned have I against him.

We also learn from this passage, that all who do not patiently bear his scourges contend with God; for though they do not openly accuse God, and say that they are just, they do not yet ascribe to him his legitimate glory, by confessing that he is a righteous judge. — How so? Because these two things are united together and joined by an indissoluble knot — to be sensible of sin — and to submit patiently to the will of the Judge when he inflicts punishment.

Now follows the other argument, Until he decides my cause, and vindicates my right; he will bring me forth into the light, I shall see his righteousness Here the Church leans on another support; for though the Lord should most heavily afflict her, she would not yet cast aside the hope of deliverance; for she knew, as we have already seen, that she was chastised for her good: and indeed no one could even for a moment continue patient in a state of misery, except he entertained the hope of being delivered, and promised to himself a happy escape. These two things then ought not to be separated, and cannot be, — the acknowledgment of our sins, which will humble us before God, — and the knowledge of his goodness, and a firm assurance as to our salvation; for God has testified that he will be ever propitious to us, how much soever he may punish us for our sins, and that he will remember mercy, as Habakkuk says, in the midst of his wrath, (Habakkuk 3:2.) It would not then be sufficient for us to feel our evils, except the consolation, which proceeds from the promises of grace, be added.

The Prophet shows further, that the Church was innocent, with regard to its enemies, though justly suffering punishment. And this ought to be carefully observed; for whenever we have to do with the wicked, we think that there is no blame belonging to us. But these two things ought to be considered, — that the wicked trouble us without reason, and thus our cause as to them is just, — and yet that we are justly afflicted by God; for we shall ever find many reasons why the Lord should chastise us. These two things, then, ought to be both considered by us, as the Prophet seems to intimate here: for at the beginning of the verse he says, The wrath of God will I bear, for sinned have I against him; and now he adds, The Lord will yet vindicate my right, literally, “will debate my dispute,” that is, plead my cause. Since the Church is guilty before God, nay, waits not for the sentence of the judge, but anticipates it, and freely confesses herself to be worthy of such punishment, what does this mean, — that the Lord will decide her quarrel, that he will undertake her cause? These two things seem to militate the one against the other: but they agree well together when viewed in their different bearings. The Church had confessed that she had sinned against God; she now turns her eyes to another quarter; for she knew that she was unjustly oppressed by enemies; she knew that they were led to do wrong by cruelty alone. This then is the reason why the Church entertained hope, and expected that God would become the defender of her innocence, that is, against the wicked: and yet she humbly acknowledged that she had sinned against God. Whenever, then, our enemies do us harm, let us lay hold on this truth, — that God will become our defender; for he is ever the patron of justice and equity: it cannot then be, that God will abandon us to the violence of the wicked. He will then at length plead our pleading, or undertake our cause, and be its advocate. But, in the meantime, let our sins be remembered by us, that, being truly humbled before God, we may not hope for the salvation which he promises to us, except through gratuitous pardon. Why then are the faithful bidden to be of good comfort in their afflictions? Because God has promised to be their Father; he has received them under his protection, he has testified that his help shall never be wanting to them. But whence is this confidence? Is it because they are worthy? Is it because they have deserved something of this kind? By no means: but they acknowledge themselves to be guilty, when they humbly prostrate themselves before God, and when they willingly condemn themselves before his tribunal, that they may anticipate his judgment. We now see how well the Prophet connects together these two things, which might otherwise seem contradictory.

Now follow the words, He will bring me to the light, I shall see his righteousness! “I shall see the equity of his proceedings concerning me, and the performance of his promises to me.” — Henry. The Church still confirms herself in the hope of deliverance: art it is hence also manifest how God is light to the faithful in obscure darkness, because they see that there is prepared for them an escape from their evils; but they see it at a distance, for they extend their hope beyond the boundaries of this life. As then the truth of God diffuses itself through heaven and earth, so the faithful extend their hope far and wide. Thus it is, that they can see light afar off, which seems to be very remote from them. And having this confidence, the Prophet says, The Lord will bring me into the light. They have, in the meantime, as I have already said, some light; they enjoy a taste of God’s goodness in the midst of their evils: but the Prophet now refers to that coming forth which we ought to look for even in the worst circumstances.

He then adds, I shall see his righteousness By God’s righteousness is to be understood, as it has been elsewhere stated, his favor towards the faithful; not that God returns for their works the salvation which he bestows, as ungodly men foolishly imagine; for they lay hold on the word righteousness, and think that whatever favors God freely grants us are due to our merits. — How so? For God in this way shows his own righteousness. But far different is the reason for this mode of speaking. God, in order to show how dear and precious to him is our salvation, does indeed say, that he designs to give an evidence of his justice in delivering us: but there is a reference in this word righteousness to something else; for God has promised that our salvation shall be the object of his care, hence he appears just whenever he delivers us from our troubles. Then the righteousness of God is not to be referred to the merits of works, but, on the contrary, to the promise by which he has bound himself to us; and so also in the same dense God is often said to be faithful. In a word, the righteousness and faithfulness of God mean the same thing. When the Prophet says now in the person of the Church, I shall see his righteousness, he means, that though God concealed his favor for a time, and withdrew his hand, so that no hope of aid remained, it could not yet be, as he is just, but that he would succor us: I shall see then his righteousness, that is, God will at length really show that he is righteous. It now follows —

Micah 7:10

10. Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets.

10. Et videbit inimica mea, et operiet eam pudor, quae dixit mihi (vel, de me,) Ubi Jehova Deus tuus? Oculi mei videbunt, et nunc erit in conculcationem sicuti lutum platearum.

But I cannot finish the subject now.

Prayer.

Grant, Almighty God, that seeing we are at this day surrounded by so many miseries, yea, wherever we turn our eyes, innumerable evils meet us everywhere, which are so many evidences of thy displeasure, — O grant, that we being truly humbled before thee, may be enabled at the same time to raise up our eyes to the promises of thy free goodness and paternal favor, which thou hast made to us in thine own Son, that we may not doubt, but that thou wilt be propitious to us, inasmuch as thou hast adopted us as thy people: and while our enemies, fully armed, rage and ferociously rise even daily against us, may we not doubt, but that thou wilt be our protection, as thou knowest that we are unjustly troubled by them; and may we thus go on, trusting in thy goodness, seeing that we ever groan under the, burden of our sins, and daily confess that we are worthy of thousand deaths before thee, wert not thou pleased in thine infinite mercy always to receive and restore us to favor, through thy Son our Lord. Amen.

Lecture Ninety-seventh

In the last lecture I repeated the tenth verse of the last chapter, in which the prophet adds, as a cause of the greatest joy, that the enemies of the Church shall see granted, to their great mortification, the wonderful favor of which the Prophet had been speaking. But he describes these enemies, under the character of an envious woman, as the Church of God is also compared to a woman: and this mode of speaking is common in Scripture. He then calls Jerusalem his rival, or Babylon, or some city of his enemies.

And he says, Covered shall she be with shame We know that the ungodly grow insolent when fortune smiles on them: hence in prosperity they keep within no bounds, for they think that God is under their feet. If prosperity most commonly has the effect of making the godly to forget God and even themselves, it is no wonder that the unbelieving become more and more hardened, when God is indulgent to them. With regard then to such a pride, the Prophet now says, When my enemy shall see, shame shall cover her; that is, she will not continue in her usual manner, to elate herself with her own boastings: nay, she will be compelled for shame to hide herself; for she will see that she had been greatly deceived, in thinking that I should be wholly ruined.

He afterwards adds, Who said to me, Where is Jehovah thy God? The Church of God in her turn triumphs here over the unbelieving, having been delivered by divine power; nor does she do this for her own sake, but because the ungodly expose the holy name of God to reproach, which is very common: for whenever God afflicts his people, the unbelieving immediately raise their crests, and pour forth their blasphemies against God, when yet they ought, on the contrary, to humble themselves under his hand. But since God executes his judgments on the faithful, what can be expected by his ungodly despisers? If God’s vengeance be manifested in a dreadful manner with regard to the green tree, what will become of the dry wood? And the ungodly are like the dry wood. But as they are blind as to God’s judgments, they petulantly deride his name, whenever they see the Church afflicted, as though adversities were not the evidences of God’s displeasure: for he chastises his own children, to show that he is the judge of the world. But, as I have already said, the ungodly so harden themselves in their stupor, that they are wholly thoughtless. The faithful, therefore, after having found God to be their deliverer, do here undertake his cause; they do not regard themselves nor their own character, but defend the righteousness of God. Such is this triumphant language, Who said, Where is now Jehovah thy God? “I can really show that I worship the true God, who deserts not his people in extreme necessity: after he has assisted me, my enemy, who dared to rise up against God, now seeks hiding-places.”

She shall now, he says, be trodden under foot as the mire of the streets; and my eyes shall see her. What the Prophet declares in the name of the Church, that the unbelieving shall be like mire, is connected with the promise, which we already noticed; for God so appears as the deliverer of his Church, as not to leave its enemies unpunished. God then, while he aids his own people, leads the ungodly to punishment. Hence the Church, while embracing the deliverance offered to her, at the same time sees the near ruin, which impends on all the despisers of God. But what is stated, See shall my eyes, ought not to be so taken, as though the faithful exult with carnal joy, when they see the ungodly suffering the punishment which they have deserved; for the word to see is to be taken metaphorically, as signifying a pleasant and joyful sight, according to what it means in many other places; and as it is a phrase which often occurs, its meaning must be well known. See then shall my eyes, that is, “I shall enjoy to look on that calamity, which now impends over all the ungodly.” But, as I have already said, carnal joy is not what is here intended, which intemperately exults, but that pure joy which the faithful experience on seeing the grace of God displayed and also his judgment. But this joy cannot enter into our hearts until they be cleansed from unruly passions; for we are ever excessive in fear and sorrow, as well as in hope and joy, except the Lord holds us in, as it were, with a bridle. We shall therefore be only then capable of this spiritual joy, of which the Prophet speaks, when we shall put off all disordered feelings, and God shall subdue us by his Spirit: then only shall we be able to retain moderation in our joy. The Prophet proceeds —

Micah 7:11-12

11. In the day that thy walls are to be built, in that day shall the decree be far removed.

11. Dies ad aedificandum parietes tuos; dies iste procul abiget edictum.

12. In that day also he shall come even to thee from Assyria, and from the fortified cities, and from the fortress even to the river, and from sea to sea, and from mountain to mountain.

12. Die isto etiam ad te veniet ab Assur, et urbibus munitionis, et a munitione etiam ad fluvium, et ad mare a mari, et a monte ad montem.

Micah pursues the subject on which he had previously spoken, — that though the Church thought itself for a time to be wholly lost, yet God would become its deliverer. He says first, that the day was near, in which they were to build the wall. The word גדר, gidar, means either a mound or a wall; so it ought to be distinguished from a wall, that is, a strong fortress. He then intimates that the time would come, when God would gather his Church, and preserve it, as though it were defended on every side by walls. For we know that the scattering of the Church is compared to the pulling down of walls or fences: as when a person pulls down the fence of a field or a vineyard, or breaks down all enclosures; so when the Church is exposed as a prey to all, she is said to be like an open field or a vineyard, which is without any fence. Now, on the other hand, the Prophet says here, that the time would come, when the faithful shall again build walls, by which they may be protected from the assaults and plunder of enemies, A day then to build thy walls

Then he adds, This day shall drive afar off the edict; some render it tribute; but the word properly means an edict, and this best suits the passage; for the Prophet’s meaning is, that the people would not, as before, be subject to the tyranny of Babylon. For after the subversion of Jerusalem, the Babylonians, no doubt, triumphed very unfeelingly over the miserable people, and uttered dreadful threatening. The Prophet, therefore, under the name of edict, includes that cruel and tyrannical dominion which the Babylonians for a time exercised. We know what God denounces on the Jews by Ezekiel,

‘Ye would not keep my good laws; I will therefore give you laws which are not good, which ye shall be constrained to keep; and yet ye shall not live in them,’ (Ezekiel 20:25.)

Those laws which were not good were the edicts of which the Prophet now speaks. That day then shall drive far away the edict, that the Jews might not dread the laws of their enemies. For the Babylonians no doubt forbade, under the severest punishment, any one from building even a single house in the place where Jerusalem formerly was; for they wished that place to remain desolate, that the people might know that they had no hope of restoration. That day then shall put afar off; or drive to a distance, the edict; for liberty shall be given to the Jews to build their city; and then they shall not tremblingly expect every hour, until new edicts come forth, denouncing grievous punishments on whomsoever that would dare to encourage his brethren to build the temple of God.

Some draw the Prophet’s words to another meaning: they first think that he speaks only of the spiritual kingdom of Christ, and then they take רחק, rechek, in the sense of extending or propagating, and consider this to be the Gospel which Christ, by the command of the Father, promulgated through the whole world. It is indeed true that David uses the word decree in Psalm 2, while speaking of the preaching of the Gospel; and it is also true, that the promulgation of that decree is promised in Psalm 110, ‘The rod of his power will Jehovah send forth from Zion.’ But this passage ought not to be thus violently perverted; for the Prophet no doubt means, that the Jews would be freed from all dread of tyranny when God restored them to liberty; and רחק, rechek, does not mean to extend or propagate, but to drive far away. That day then shall drive away the decree, so that the faithful shall be no more subject to tyrannical commands. We now perceive the true meaning of the Prophet.

The faithful doubtless prayed in their adversities, and depended on such prophecies as we find in Psalm 102,

‘The day is now come to show mercy to Zion, and to build its walls; for thy servants pity her stones.’

Nor did the faithful pray thus presumptuously, but taking confidence, as though God had dictated a form of prayer by his own mouth, they dealt with God according to his promise, “O Lord, thou hast promised the rebuilding of the city, and the time has been prefixed by Jeremiah and by other Prophets: since then the time is now completed, grant that the temple and the holy city may again be built.”

Some render the words, “In the day in which thou shalt build (or God shall build) thy walls — in that day shall be removed afar off the decree.” But I doubt not but that the Prophet promises here distinctly to the faithful both the restoration of the city and a civil freedom; for the sentence is in two parts: the Prophet intimates first, that the time was now near when the faithful would build their own walls, that they might not be exposed to the will of their enemies, — and then he adds, that they would be freed from the dread of tyranny; for God, as it is said by Isaiah, would break the yoke of the burden, and the scepter of the oppressor, (Isaiah 9:4;) and it is altogether the same kind of sentence.

He afterwards adds, In that day also to thee shall they come from Asshur. There is some obscurity in the words; hence interpreters have regarded different words as being understood: but to me the meaning of the Prophet appears not doubtful. In that day, he says, to thee shall they come from Asshur, and cities of the fortress and from the fortress even to the river, and from sea to sea, and from mountain to mountain; but some think הר, er, to be a proper name, and render the last clause, “And from mount Hor:” and we know that Aaron was buried on this mount. But the Prophet, no doubt, alludes here to some other place; and to render it mount Hor is a strained version. I doubt not, therefore, but that the Prophet repeats a common name, as though he said, “From mountains to mountains.”

Let us now see what the Prophet means. With regard to the passage, as I have said, there is no ambiguity, provided we bear in mind the main subject. Now the Prophet had this in view, — That Jerusalem, when restored by God, would be in such honor along all nations that there would be flowing to her from all parts. He then says, that the state of the city would be very splendid, so that people from all quarters would come to it: and therefore the copulative vau is to be taken twice for even for the sake of emphasis, In that day, even to thee, and then, even to the river; for it was not believed that Jerusalem would have any dignity, after it had been entirely destroyed, together with the temple. It is no wonder then that the Prophet so distinctly confirms here what was by no means probable, at least according to the common sentiments of men, — that Jerusalem would attract to itself all nations, even those far away. Come, then, shall they, (for the verb יבוא, ibua, in the singular number must be taken indefinitely as having a plural meaning,) Come, then, shall they from Asshur even to thee. But the Assyrians had previously destroyed every land, overturned the kingdom of Israel, and almost blotted out its name; and they had also laid waste the kingdom of Judah; a small portion only remained. They came afterwards, we know, with the Chaldeans, after the seat of empire was translated to Babylon, and destroyed Nineveh. Therefore, by naming the Assyrians, he no doubt, taking a part for the whole, included the Babylonians. Come, then, shall they from Asshur, and then, from the cities of the fortress, that is, from every fortress. For they who take צור, tsur, for Tyre are mistaken; for מצור, metsur It is somewhat singular that Newcome renders the first “fenced” and the second “Egypt:” but Henderson renders both “Egypt.” It is not the common name for Egypt, which is מצרים; the places referred to, 2 Kings 19:24, and Isaiah 19:6, do not justify this application. The word “day” in three instances is here without a preposition: it may therefore be regarded as the nominative absolute, or the verb, is nigh, or approaches, as Jerome proposes, is understood. I would give this version of the two verses, —

11. The day for building thy walls! That day! Removed far shall be the decree:

12. That day! Even to thee shall they come, From Assyria and cities of fortress, And from the fortress even to the river, And from sea to sea, and from mountain to mountain, or, word for word, And from the fortress even to the river and the sea, From the sea and the mountain of the mountain.

The last expression seems to mean, “every mountain.” — Ed. is mentioned twice, and it means citadels and strongholds. And then, even to the river, that is, to utmost borders of Euphrates; for many take Euphrates, by way of excellence, to be meant by the word river; as it is often the case in Scripture; though it might be not less fitly interpreted of any or every river, as though the Prophet had said, that there would be no obstacle to stop their course who would hasten to Jerusalem. Even to the river then, and from sea to sea, that is, they shall come in troops from remote countries, being led by the celebrity of the holy city; for when it shall be rebuilt by God’s command, it shall acquire new and unusual honor, so that all people from every part shall assemble there. And then, from mountain to mountain, that is, from regions far asunder. This is the sum of the whole.

The Prophet then promises what all men deemed as fabulous, — that the dignity of the city Jerusalem should be so great after the return of the Jews from exile, that it would become, as it were, the metropolis of the world. One thing must be added: They who confine this passage to Christ seem not indeed to be without a plausible reason; for there follows immediately a threatening as to the desolation of the land; and there seems to be some inconsistency, except we consider the Prophet here as comparing the Church collected from all nations with the ancient people. But these things will harmonize well together if we consider, that the Prophet denounces vengeance on the unbelieving who then lived, and that he yet declares that God will be merciful to his chosen people. But the restriction which they maintain is too rigid; for we know that it was usual with the Prophets to extend the favor of God from the return of the ancient people to the coming of Christ. Whenever, then, the Prophets make known God’s favor in the deliverance of his people, they make a transition to Christ, but included also the whole intermediate time. And this mode the Prophet now pursues, and it ought to be borne in mind by us. Let us go on —

Micah 7:13

13. Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings.

13. Et erit terra in desolationem propter incolas suos, a fructu operorum ipsorum.

The Prophet, as I have already said, seems to be inconsistent with himself: for after having spoken of the restoration of the land, he now abruptly says, that it would be deserted, because God had been extremely provoked by the wickedness of the people. But, as I have stated before, it was almost an ordinary practice with the Prophets, to denounce at one time God’s vengeance on all the Jews, and then immediately to turn to the faithful, who were small in number, and to raise up their minds with the hope of deliverance. We indeed know that the Prophets had to do with the profane despisers of God; it was therefore necessary for them to fulminate, when they addressed the whole body of the people: the contagion had pervaded all orders, so that they were all become apostates, from the highest to the lowest, with very few exceptions, and those hidden amidst the great mass, like a few grains in a vast heap of chaff. Then the Prophets did not without reason mingle consolations with threatening; and their threatening they addressed to the whole body of the people; and then they whispered, as it were, in the ear, some consolation to the elect of God, the few remnants, — “Yet the Lord will show mercy to you; though he has resolved to destroy his people, ye shall yet remain safe, but this will be through some hidden means.” Our Prophet then does, on the one hand, as here, denounce God’s vengeance on a people past remedy; and, on the others he speaks of the redemption of the Church, that by this support the faithful might be sustained in their adversities.

He now says, The land shall be for desolation The copulative ו, rendered et, and, in the text, is not noticed here. Newcome renders it For, connecting this with the former verse, and applying it to heathen lands. But Dathius and Henderson render it, as an adversative, But, Nevertheless, and consider, with Calvin, that the land of Israel is here meant. — Ed. But why does he speak in so abrupt a manner? That he might drive hypocrites from that false confidence, with which they were swollen though God addressed not a word to them: but when God pronounced any thing, as they covered themselves with the name of Church, they then especially laid hold of any thing that was said to the faithful, as though it belonged to them: “Has not God promised that he will be the deliverer of his people?” as though indeed he was to be their deliverer, who had alienated themselves by their perfidy from him; and yet this was a very common thing among them. Hence the Prophet, seeing that hypocrites would greedily lay hold on what he had said, and by taking this handle would become more audacious, says now, The land shall be for desolation, that is, “Be ye gone; for when God testifies that he will be the deliverer of his Church, he does not address you; for ye are the rotten members; and the land shall be reduced to a waste before God’s favor, of which I now speak, shall appear.” We now then perceive the reason for this passage, why the Prophet so suddenly joined threatenings to promises: it was, to terrify hypocrites.

He says, On account of its inhabitants, from the fruit, or, on account of the fruit of their works Here the Prophet closes the door against the despisers of God, lest they should break forth, according to their custom, and maintain that God was, as it were, bound to them: “See,” he says, “what ye are; for ye have polluted the land with your vices; it must therefore be reduced to desolation.” And when the land, which is in itself innocent, is visited with judgment, what will become of those despisers whose wickedness it sustains? We hence see how emphatical was this mode of speaking. For the Prophet summons here all the unbelieving to examine their life, and then he sets before them the land, which was to suffer punishment, though it had committed no sin; and why was it to suffer? because it was polluted as I have said by their wickedness. Since this was the case, we see, that hypocrites were very justly driven away from the false confidence with which they were inflated, while they yet proudly despised God and his Word. It now follows —

Micah 7:14

14. Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old.

14. Pasce populum tuum in virga tua (vel, paedo tuo) gregem haereditatis tuae, habitantes in solitudine (vel, seorsum) in sylva, in medio Carmeli; pascentur in Basan et Gilead, secundum dies antiquos.

Here the Prophet turns to supplications and prayers; by which he manifests more vehemence, than if he had repeated again what he had previously said of the restoration of the Church; for he shows how dreadful that judgment would be, when God would reduce the land into solitude. This prayer no doubt contains what was at the same time prophetic. The Prophet does not indeed simply promise deliverance to the faithful, but at the same time he doubly increases that terror; by which he designed to frighten hypocrites; as though he said, “Most surely except God will miraculously preserve his own people, it is all over with the Church: there is then no remedy, except through the ineffable power of God.” In short, the Prophet shows, that he trembled at that vengeance, which he had previously foretold, and which he did foretell, lest hypocrites, in their usual manner, should deride him. We now see why the Prophet had recourse to this kind of comfort, why he so regulates his discourse as not to afford immediate hope to the faithful, but addresses God himself. Feed then thy people; as though he said, — “Surely that calamity will be fatal, except thou, Lord, wilt be mindful of thy covenant, and gather again some remnant from the people whom thou hast been pleased to choose: Feed thy people.”

The reason why he called them the people of God was, because they must all have perished, unless it had been that it was necessary that what God promised to Abraham should be fulfilled, —

‘In thy seed shall all nations be blessed,’ (Genesis 12:3.)

It was then the adoption of God alone which prevented the total destruction of the Jews. Hence he says emphatically, — O Lord, these are yet thy people; as though he said, — “By whom wilt thou now form a Church for thyself?” God might indeed have collected it from the Gentiles, and have made aliens his family; but it was necessary that the root of adoption should remain in the race of Abraham, until Christ came forth. Nor was there then any dispute about God’s power, as there is now among fanatics, who ask, Can God do this? But there was reliance on the promise, and from this they learnt with certainty what God had once decreed, and what he would do. Since then this promise, ‘By thy seed shall all nations be blessed,’ was sacred and inviolable, the grace of God must have ever continued in the remnant. It is indeed certain, that hypocrites, as it has been already stated, without any discrimination, abused the promises of God; but this truth must be ever borne in mind, that God punished the ungodly, though relying on their great number, they thought that they would be always preserved. God then destroyed them, as they deserved; and yet it was his purpose, that some remnant should be among that people. But it must be observed, that this distinction ought not to be extended to all the children of Abraham, who derived their origin from him according to the flesh, but to be applied to the faithful, that is, to the remnant, who were preserved according to the gratuitous adoption of God.

Feed then thy people by thy crook “The crook signifies God’s peculiar care for his people.” — Grotius. He compares God to a shepherd, and this metaphor often occurs. Though שבט, shebeth, indeed signifies a scepter when kings are mentioned, it is yet taken also for a pastoral staff, as in Psalm 23 and in many other places. As then he represents God here as a Shepherd, so he assigns a crook to him; as though he said, O Lord, thou performest the office of a Shepherd in ruling this people. How so? He immediately confirms what I have lately said, that there was no hope of a remedy except through the mercy of God, by adding, the flock “He compares the elect people,” says Marckius, “to a flock of sheep, because they resemble them in weakness, in innocency, in meekness, in usefulness, in fruitfulness, and in close union. See Psalm 95:7; Isaiah 40:11; Ezekiel 34:12; Zechariah 9:16, 10:3; John 10:16, etc.” “They are thy sheep, thy peculiar property, who hear thee, who need thy guidance and feeding, for they are weak and helpless, and liable to go astray without the preserving care of their Shepherd.” — Cocceius. of thine heritage; for by calling them the flock of his heritage, he does not consider what the people deserved, but fixes his eyes on their gratuitous adoption. Since, then, it had pleased God to choose that people, the Prophet on this account dares to go forth to God’s presence, and to plead their gratuitous election, — “O Lord, I will not bring before thee the nobility of our race, or any sort of dignity, or our piety, or any merits.” What then? “We are thy people, for thou best declared that we are a royal priesthood. We are then thine heritage.” How so? “Because it has been thy pleasure to have one peculiar people sacred to thee.” We now more clearly see that the Prophet relied on God’s favor alone, and opposed the recollection of the covenant to the trials which might have otherwise made every hope to fail.

He afterwards adds, Who dwell apart, or alone. He no doubt refers here to the dispersion of the people, when he says, that they dwelt alone. For though the Jews had been scattered in countries delightful, fertile and populous, yet they were everywhere as in a desert and in solitude, for they were a mutilated body. The whole of Chaldea and of Assyria was then really a desert to the faithful; for there they dwelt not as one people, but as members torn asunder. This is the dispersion intended by the words of the Prophet. He also adds, that dwell in the forest For they had no secure habitation except in their own country; for they lived there under the protection of God; and all other countries, as I have already said, were to them like the desert.

He adds, In the midst of Carmel The preposition כ, caph, is to be understood here, As in the midst of Carmel, they shall be fed in Bashan and Gilead, as in ancient days; These two lines are better arranged by Newcome, and the necessity of a preposition understood is obviated, while the original is more strictly rendered, —

In the midst of Carmel let them feed, In Bashan and Gilead, as in the days of old.

It is also better to render “feed” as a prayer than in the future tense, to correspond in tenor with the beginning of the verse. Henderson connects “Carmel” with the former line, and thinks that “dwelling alone in the wood” refers to the condition of the Jews when restored, and quotes the prophecy of Balaam in Numbers 23:9. But this seems to be a far-fetched exposition; and the word “wood,” which means generally a dreary place, renders it wholly inadmissible. A state of destitution and misery is evidently intended. “They were now,” says Henry, “a desolate people; they were in the land of their captivity as sheep in a forest, in danger of being lost and made a prey to the beasts of the forest.” — Ed. that is, though they are now thy solitary sheep, yet thou wilt gather them again that they may feed as on Carmel, (which we know was very fruitful,) and then, as in Bashan and Gilead. We know that there are in those places the richest pastures. Since then the Prophet compares the faithful to sheep, he mentions Bashan, he mentions Carmel and Gilead; as though he said, “Restore, O Lord, thy people, that they may dwell in the heritage once granted them by thee.” Why he says that they were solitary, I have already explained; and there is a similar passage in Psalm 102:17; though there is there a different word, ערער, oror; but the meaning is the same. The faithful are there said to be solitary, because they were not collected into one body; for this was the true happiness of the people, — that they worshipped God together, that they were under one head, and also that they had one altar as a sacred bond to cherish unity of faith. When therefore the faithful were scattered here and there they were justly said to be solitary, wherever they were.

He afterwards adds, according to ancient days Here he places before God the favors which he formerly showed to his people, and prays that he would, like himself, go on to the end, that is that he would continue to the end his favors to his chosen people. And it availed not a little to confirm their faith, when the faithful called to mind how liberally had God dealt from the beginning with the posterity of Abraham: they were thus made to feel assured, that God would be no less kind to his elect, though there might be, so to speak, a sad separation: for when God had banished the Jews into exile, it was a kind of divorce, as though they were given to utter destruction. Yet now when they recollect that they had descended from the holy fathers, and that a Redeemer had been promised them, they justly entertain a hope of favor in future from the past benefits of God, because he had formerly kindly treated his people.

Prayer.

Grant, Almighty God, that since we have so provoked thy displeasure by our sins, that a dreadful waste and solitude appear everywhere — O grant, that a proof of that favor, which thou hast so remarkably exhibited towards thy ancient people, may shine upon us, so that thy Church may be raised up in which true religion may flourish, and thy name be glorified: and may we daily solicit thee in our prayers and never doubt, but that under the government of thy Christ, thou canst again gather together the whole world, though it be miserably dispersed, so that we may persevere in this warfare to the end, until we shall at length know that we have not in vain hoped in thee, and that our prayers have not been in vain, when Christ shall exercise the power given to him for our salvation and for that of the whole world. Amen.

Lecture Ninety-eighth

Micah 7:15

15. According to the days of thy coming out of the land of Egypt will I shew unto him marvellous things

15. Secundum dies egressus tui e terra AEgypti, ostendam ei mirabilia.

The Prophet here introduces God as the speaker; and he so speaks as to give an answer to his prayer. God then promises that he will be wonderful in his works, and give such evidences of his power, as he exhibited when he brought up his people from the land of Egypt. We now see that there is more force in this passage, than if the Prophet had at first said, that God would become the deliverer of his people: for he interposed entreaty and prayer and God now shows that he will be merciful to his people; and at the same time the faithful are reminded, that they must be instant in prayer, if they desire to be preserved by God.

Now God says that he will show wonderful things, as when the people formerly came out of Egypt. “The Prophet prayed that God would feed them, and do kind things for them; but God answers, that he will show them marvelous things, will outdo their hopes and expectations. — Their deliverance from Babylon shall be a work of wonder and grace, not inferior to their deliverance out of Egypt, nay, it shall eclipse the luster of that, Jeremiah 16:14, 15. — God’s former favors to his Church are patterns of future favors, and shall again be copied out as there is occasion.” — Henry. That redemption, we know, was a perpetual monument of God’s power in the preservation of his Church; so that whenever he designs to give some hope of deliverances he reminds the faithful of those miracles that they may feel assured that there will be no obstacles to prevent them from continuing in a state of safety, provided God will be pleased to help them, for his power is not diminished.

And this deserves to be noticed; for though we all allow the omnipotence of God, yet when we struggle with trials, we tremble, as though all the avenues to our preservation had been closed up against God. As soon then as any impediment is thrown in our way, we think that there is no hope. Whence is this? It is because we make no account of God’s power, which yet we confess to be greater than that of the whole world.

This is the reason why God now refers to the miracles which he wrought at the coming forth of the people. They ought to have known, that God ever continues like himself, and that his power remains as perfect as it was formerly; and there is in him sufficient support to encourage the hope of assistance. We now perceive the object of the Prophet. He indeed changes the persons; for in the beginning he addresses the people, according to the days of thy going forth, and then he adds, אראני, aranu, ‘I will make him to see;’ but this change does not obscure the meaning, for God only means, that his power was sufficiently known formerly to his people, and that there was a memorable proof of it in their redemption, so that the people could not have doubted respecting their safety, without being ungrateful to God, and without burying in oblivion that so memorable a benefit, which God once conferred on their fathers. It follows —

Micah 7:16-17

16. The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf.

16. Videbunt gentes et pudefient ab omni fortitudine sua; ponent manum super os, aures eorum surdescent:

17. They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the Lord our God, and shall fear because of thee.

17. Lingent pulverem quasi serpens, quasi reptilia terrae frement (vel, movebunt) a latibulis suis; ad Jehovam Deum nostrum pavebunt, et metuent sibi abs te.

Here again the Prophet shows, that though the Church should be assailed on every side and surrounded by innumerable enemies, no doubt ought yet to be entertained respecting the promised aid of God; for it is in his power to make all nations ashamed, that is, to cast down all the pride of the world, so as to make the unbelieving to acknowledge at length that they were elated by an empty confidence. Hence he says, that the nations shall see; as though he said, “I know what makes you anxious, for many enemies are intent on your ruin; and when any help appears, they are immediately prepared fiercely to resist; but their attempts and efforts will not prevent God from delivering you.”

They shall then see and be ashamed of all their strength “They shall be ashamed of the strength in which they trusted,” — Drusius; or as Grotius says, “of all their strength which had been so suddenly destroyed;” or, as another author says, “of all their strength when found ineffectual for the purpose of destroying the people of God.” — Ed. By these words the Prophet means, that however strongly armed the unbelieving may think themselves to be to destroy the Church, and that how many obstacles soever they may have in their power to restrain the power of God in its behalf, yet the whole will be in vain, for God will, in fact, prove that the strength of men is mere nothing.

He adds, They shall lay their hand on their mouth; that is, they shall not dare to boast hereafter, as they have hitherto done; for this phrase in Hebrew means to be silent. Since then the enemies of the Church made great boastings and exulted with open mouth, as though the people of God were destroyed, the Prophet says, that when God would appear as the Redeemer of his people, they should become, as it were, mute. He subjoins, their ears shall become deaf; “Malice,” says Jerome, “not only blinds the eyes, but also deafens the ears.” — Ed. that is, they shall stand astounded; nay, they shall hardly dare to open their ears, lest the rumor, brought to them, should occasion to them new trembling. Proud men, we know, when matters succeed according to their wishes, not only boast of their good fortune with open mouths, but also greedily catch at all rumors; for as they think they are all so many messages of victories, — “What is from this place? or what is from that place?” They even expect that the whole world will come under their power. The Prophet, on the other hand, says, “They shall lay the hand on the mouth, and their ears shall become deaf; that is they shall tremblingly shun all rumors, for they shall continually dread new calamities, when they shall see that the God of Israel, against who they have hitherto fought, is armed with so much power.

Some apply this to the preaching of the Gospel; which I readily allow, provided the deliverance be made always to begin with the ancient people: for if any one would have this to be understood exclusively of Christ, such a strained and remote exposition would not be suitable. But if any one will consider the favor of God, as continued from the return of the people to the restoration effected by Christ, he will rightly comprehend the real design of the Prophet. Really fulfilled, then, is what the Prophet says here, when God spreads the doctrine of his Gospel through the whole world: for those who before boasted of their own inventions, begin then to close their mouth, that, being thus silent, they may become his disciples; and they also close their ears, for now they give not up themselves, as before, to foolish and puerile fables, but consecrate their whole hearing to the only true God, that they may attend only to his truth, and no more vacillate between contrary opinions. All this, I allow, is fulfilled under the preaching of the Gospel; but the Prophet, no doubt, connected together the whole time, from the return of the people from the Babylonian exile, to the manifestation of Christ.

He afterwards adds, They shall lick the dust as a serpent He intimates, that however the enemies of the Church may have proudly exalted themselves before, they shall then be cast down, and lie, as it were, on the ground; for to lick the dust is nothing else but to lie prostrate on the earth. They shall then be low and creeping like serpents; and then, They shall move themselves as worms and reptiles of the ground The verb רגז, regez, as it has been stated elsewhere, means to raise an uproar, to tumultuate, and it means also to move one’s self; and this latter meaning is the most suitable here, namely, that they shall go forth or move themselves from their enclosures; for the word סגר, sager, signifies to close up: and by enclosures he means hiding-places, though in the song of David, in Psalm 18:, the word is applied to citadels and other fortified places, —

‘Men,’ he says, ‘trembled from their fortresses;’

though they occupied well-fortified citadels, they yet were afraid, because the very fame of David had broken down their boldness. But as the Prophet speaks here of worms, I prefer this rendering, — ‘from their lurkingplaces;’ as though he said, “Though they have hitherto thought themselves safe in their enclosures, they shall yet move and flee away like worms and reptiles; for when the ground is dug, the worms immediately leap out, for they think that they are going to be taken; so also, when any one moves the ground, the reptiles come forth, and tremblingly run away in all directions.” And the Prophet says that, in like manner, the enemies of the Church, when the Lord shall arise for its help, shall be smitten with so much fear, that they shall in every direction run away. And this comparison ought to be carefully noticed, that is, when the Prophet compares powerful nations well exercised in wars, who before were audaciously raging, and were swollen with great pride — when he compares them to worms and reptiles of the ground, and also to serpents: he did this to show, that there will be nothing to hinder God from laying prostrate every exalted thing in the world, as soon as it shall please him to aid his Church.

And hence the Prophet adds, On account of Jehovah our God they shall treed, and they shall fear because of thee Here the Prophet shows, that the faithful ought not to distrust on account of their own weakness, but, on the contrary, to remember the infinite power of God. It is indeed right that the children of God should begin with diffidence, — sensible that they are nothing, and that all their strength is nothing; but they ought not to stop at their own weakness, but, on the contrary, to rise up to the contemplation of God’s power, that they may not doubt but that, when his power shall appear, their enemies shall be soon scattered. This is the reason why the Prophet here mentions the name of God, and then turns to address God himself. Tremble then shall they at Jehovah our God, that is, on account of Jehovah our God; and then Fear shall they because of thee. Dathius renders these two lines differently, “Jovam Deum nostrum timebunt eumque reverebuntur — Jehovah our God they shall fear, and him will they reverence.” But this is neither consistent with the passage, nor with the form in which the words appear. פחד is not commonly, if ever, a transitive verb, and to dread, or to be afraid, and not to fear, is its usual meaning: and ירא, when it means the fear of reverence, is generally construed without a preposition, and with את before Jehovah. The literal rendering is no doubt that which is given by Calvin. The distich is capable of being rendered in Welsh exactly as in Hebrew, in the same form and with the same prepositions; and, when thus rendered, the meaning is what is give here, —

Oherwydd Jehova ein Duw ur arswydant, — Ac ovnant rhagddot

To fear because of thee, and to fear thee, are two distinct things. You will have the first form in Joshua 10:8; 11:6; and the second in Deuteronomy 31:12. The first refers to the fear of the Canaanites, the dread of their power; the second, to the fear of Jehovah. — Ed. It now follows —

Micah 7:18

18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.

18. Quis Deus sicut tu, tollens iniquitatem, et transiens super scelus, erga reliquias haereditatis suae? Non retinebit in perpetuum iram suam (alii vertunt, non roboravit; nam חזק hoc interdum significat; sed potius hic vertendum est, non retinebit;) quia placet ei clementia (vel, diligit misericordiam.) Cocceius calls this verse the doxology of the Church. Jerome renders the first words, — Quis Deus similis tui? Which is literally the original, כמוך מי-אל— What God like thee? That is, Jehovah, mentioned in the preceding verse. Τις Θεος ωσπερ συ; Sept. Thinking that the verse will admit of somewhat different arrangement, and of a more literal rendering, I give the following, —

What God is like thee? Taking away iniquity, and passing over transgression! — Against the remnant of his heritage, He retaineth not for ever his anger, For a lover of mercy is He.

There is a transition after the second line from the second to the third person; hence I make here the division. Besides, the construction of the third with the second has ever been found awkward by all the critics; but its construction with the fourth verse is perfectly natural. נשא “taking away,” or removing, conveys the idea of a burden being lifted up and removed. “Passing over” seems to allude to the angel passing over the houses of the Israelites in Egypt. “Iniquity,” עון, is guilt and inward depravity; and “Transgression,” פשע, is an overt act of sin, an outward violation of the law. “A lover,” חפף; the Septuagint renders it, θελητης ελεους — the wisher of mercy; which is too weak, for the word means delight. It may be rendered, “For one who delights in mercy is He.” The Targum reads, Amat enim benefacere — for he loves to do good. — Ed.

The Prophet here exclaims that God ought to be glorified especially for this — that he is merciful to his people. When he says, Who is God as thou art? he does not mean that there are other gods; for this, strictly speaking, is an improper comparison. But he shows that the true and only God may be distinguished from all idols by this circumstance — that he graciously forgives the sins of his people and bears with their infirmities. It is indeed certain, that all nations entertained the opinion, that their gods were ready to pardon; hence their sacrifices and hence also their various kinds of expiations. Nor has there been any nation so barbarous as not to own themselves guilty in some measure before God; hence all the Gentiles were wont to apply to the mercy of their gods; while yet they had no firm conviction: for though they laid hold on this first principle, — that the gods would be propitious to sinners, if they humbly sought pardon; yet they prayed, we know, with no sure confidence, for they had no certain promise. We hence see that what the Prophet means is this, — that the God of Israel could be proved to be the true God from this circumstance — that having once received into favor the children of Abraham, he continued to show the same favor, and kept his covenant inviolably, though their sins had been a thousand times a hindrance in the way. That God then in his goodness surmounted all the wickedness of the people, and stood firm in his covenant, which had been so often violated by vices of the people — this fact may be brought as an evidence, that he is the true God: for what can be found of this kind among idols? Let us suppose that there is in them something divine, that they were gods, and endued with some power; yet with regard to the gods of the Gentiles, it could not be known that any one of them was propitious to his own people. Since then this can apply only to the God of Israel, it follows that in this instance his divinity shines conspicuously, and that his sovereignty is hence sufficiently proved. We also learn, that all the gods of heathens are vain; yea, that in the religion of heathens there is nothing but delusions: for no nation can with confidence flee to its god to obtain pardon, when it has sinned. This is the sum of the whole. I shall now come to the words of the Prophet.

Who is a God like thee, taking away iniquity, and passing by wickedness? By these two forms of expression, he sets forth the singular favor of God in freely reconciling himself to sinners. To take away sins is to blot them out; though the verb נשא, nusha,often means to raise on high; yet it means also to take, or, to take away. To pass by wickedness, is to connive at it, as though he said, “God overlooks the wickedness of his people, as if it escaped his view:” for when God requires an account of our life, our sins immediately appear, and appear before his eyes; but when God does not call our sins before his judgment, but overlooks them, he is then said to pass by them.

This passage teaches us, as I have already reminded you, that the glory of God principally shines in this, — that he is reconcilable, and that he forgives our sins. God indeed manifests his glory both by his power and his wisdom, and by all the judgments which he daily executes; his glory, at the same time, shines forth chiefly in this, — that he is propitious to sinners, and suffers himself to be pacified; yea, that he not only allows miserable sinners to be reconciled to him, but that he also of his own will invites and anticipates them. Hence then it is evident, that he is the true God. That religion then may have firm roots in our hearts, this must be the first thing in our faith, — that God will ever be reconciled to us; for except we be fully persuaded as to his mercy, no true religion will ever flourish in us, whatever pretensions we may make; for what is said in Psalm 130 is ever true, ‘With thee is propitiation, that thou mayest be feared.’ Hence the fear of God, and the true worship of him, depend on a perception of his goodness and favor; for we cannot from the heart worship God, and there will be, as I have already said, no genuine religion in us, except this persuasion be really and deeply seated in our hearts, — that he is ever ready to forgive, whenever we flee to him.

It hence also appears what sort of religion is that of the Papacy: for under the Papacy, being perplexed and doubtful, they ever hesitate, and never dare to believe that God will be propitious to them. Though they have some ideas, I know not what, of his grace; yet it is a vain presumption and rashness, as they think, when any one is fully persuaded of God’s mercy. They therefore keep consciences in suspense; nay, they leave them doubtful and trembling, when there is no certainty respecting God’s favor. It hence follows, that their whole worship is fictitious; in a word, the whole of religion is entirely subverted, when a firm and unhesitating confidence, as to his goodness, is taken away, yea, that confidence by which men are enabled to come to him without doubting, and to receive, whenever they sin and confess their guilt and transgressions, the mercy that is offered to them.

But this confidence is not what rises spontaneously in us; nay, even when we entertain a notion that God is merciful, it is only a mere delusion: for we cannot be fully convinced respecting God’s favor, except he anticipates us by his word, and testifies that he will be propitious to us whenever we flee to him. Hence I said at the beginning, that the Prophet here exhibits the difference between the God of Israel and all the idols of the Gentiles, and that is, because he had promised to be propitious to his people. It was not in vain that sacrifices were offered by the chosen people, for there was a promise added, which could not disappoint them: but the Gentiles ever remained doubtful with regard to their sacrifices; though they performed all their expiations, there was yet no certainty; but the case was different with the chosen people. What then the Prophet says here respecting the remission of sins, depends on the testimony which God himself has given.

We must now notice the clause which immediately follows, as to the remnant of his heritage Here again he drives away the hypocrites from their vain confidence: for he says that God will be merciful only to a remnant of his people; and, at the same time, he takes away an offense, which might have grievously disquieted the weak, on seeing the wrath of God raging among the whole people, — that God would spare neither the common nor the chief men. When therefore the fire of God’s vengeance flamed terribly, above and below, this objection might have greatly disturbed weak minds, — “How is this? God does indeed declare that he is propitious to sinners, and yet his severity prevails among us. — How can this be?” The Prophet meets this objection and says, God is propitious to the remnant of his heritage; which means, that though God would execute terrible vengeance on the greater part, there would yet ever remain some seed, on whom his mercy would shine; and he calls them the remnant of his heritage, because there was no reason, as it was stated yesterday, why God forgave the few, except that he had chosen the posterity of Abraham.

He also adds, He will not retain his wrath perpetually. By this second consolation he wished to relieve the faithful: for though God chastises them for a time, he yet forgets not his mercy. We may say, that the Prophet mentions here two exceptions. He had spoken of God’s mercy; but as this mercy is not indiscriminate or common to all, he restricts what he teaches to the remnant. Now follows another exception, — that how much soever apparently the wrath of God would rage against his elect people themselves, there would yet be some moderation, so that they would remain safe, and that their calamities would not be to them fatal. Hence he says, God retains not wrath; for though, for a moment, he may be angry with his people, he will yet soon, as it were, repent, and show himself gracious to them, and testify that he is already reconciled to them; — not that God changes, but that the faithful are made for a short time to feel his wrath; afterwards a taste of his mercy exhilarates them, and thus they feel in their souls that God has in a manner changed. For when dread possesses their minds, they imagine God to be terrible, but when they embrace the promises of his grace, they call on him, and begin to entertain hope of pardon; then God appears to them kind, gentle, and reconcilable; yea, and altogether ready to show mercy. This is the reason why the Prophet says, that God retains not his wrath

Then follows the cause, for he loveth mercy Here the Prophet more clearly shows, that the remission of sins is gratuitous, and that it has no foundation but in the nature of God himself. There is then no reason, since Scripture declares God to be reconcilable, why any one should seek the cause in himself, or even the means by which God reconciles himself to us: for He himself is the cause. As God then by nature loves mercy, hence it is, that he is so ready to forgive sinners. Whosoever then imagines that God is to be propitiated by expiations or any satisfactions, subverts the doctrine of the Prophet; and it is the same thing as to build without a foundation: for the only prop or support that can raise us up to God, when we desire to be reconciled to him, is this, — that he loves mercy. And this is the reason why God so much commends his mercy, why he says that he is merciful to thousand generations, slow to wrath, and ready to pardon. For though the unbelieving harden themselves against God, yet when they feel his wrath, there is nothing so difficult for them as to believe that God can be pacified. Hence this reason, which is not in vain added by the Prophet, ought to be especially noticed.

Let us now see to whom God is merciful. For as Satan could not have obliterated from the hearts of men a conviction of God’s mercy, he has yet confined mercy to the unbelieving, as though God should forgive sinners only once, when they are admitted into the Church. Thus the Pelagians formerly thought, that God grants reconciliation to none but to aliens; for whosoever has been once received into the Church cannot, as they imagined, stand otherwise before God than by being perfect. And this figment led Novatus and his disciples to create disturbances in the Church. And there are at this day not only deluded men, but devils, who, by the same figment, or rather delirious notions, fascinate themselves and others, and hold, that the highest perfection ought to exist in the faithful; and they also slander our doctrine, as though we were still continuing in the Alphabet or in the first rudiments, because we daily preach free remission of sins. But the Prophet declares expressly that God not only forgives the unbelieving when they sin, but also his heritage and his elect. Let us then know, that as long as we are in the world, pardon is prepared for us, as we could not otherwise but fall every moment from the hope of salvation, were not this remedy provided for us: for those men must be more than mad who arrogate to themselves perfection, or who think that they have arrived at that high degree of attainment, that they can satisfy God by their works. It now follows —

Micah 7:19

19. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.

19. Reveretur, miserebitur nostri; calcabit iniquitates nostras, et projiciet in profunditates maris cuncta scelera eorum.

The Prophet now prescribes to the faithful a form of glorying, that they may boldly declare that God will be pacified towards them. Since then God loves mercy, he will return, he will have mercy on us The context here ought to be observed by us; for it would avail us but little to understand, I know not what, concerning God’s mercy, and to preach in general the free remission of sins, except we come to the application, that is, except each of the faithful believed that God, for his own sake, is merciful, as soon as he is called upon. This conclusion, then, is to be borne in mind, — “God forgives the remnant of his heritage, because he is by nature inclined to show mercy: he will therefore be merciful to us, for we are of the number of his people.” Except we lay hold on this conclusion, “He will therefore show mercy to us,” whatever we have heard or said respecting God’s goodness will vanish away.

This then is the true logic of religion, that is, when we are persuaded that God is reconcilable and easily pacified, because he is by nature inclined to mercy, and also, when we thus apply this doctrine to ourselves, or to our own peculiar benefit, — As God is by nature merciful, I shall therefore know and find him to be so. Until then we be thus persuaded, let us know that we have made but little progress in the school of God. And hence it appears very clear from this passage, that the Papacy is a horrible abyss; for no one under that system can have a firm footing, so as to be fully persuaded that God will be merciful to him; for all that they have are mere conjectures. But we see that the Prophet reasons very differently, God loves mercy; he will therefore have mercy on us: and then he adds, He will return; Grotius, Dathius, and Henderson, consider that this verb, placed before another, without a conjunction, expresses only a reiteration; and they render it adverbially, “again.” But, in this place, it would be better to give it its proper meaning; for as God is said to depart from his people, Hosea 9:12, so he may be said also to return. The Septuagint renders it επιστρεψει—He will return. Drusius reads, convertetur, scil. Ab ira sua — He will turn, that is, from his anger. Newcome’s version is, “He will turn again.” — Ed. and this is said lest the temporary wrath or severity of God should disquiet us. Though God then may not immediately shine on us with his favor, but, on the contrary, treat us sharply and roughly, yet the Prophet teaches us that we are to entertain good hope. — How so? He will return, or, as he said shortly before, He will not retain perpetually his wrath: for it is for a moment that he is angry with his Church; and he soon remembers mercy.

The Prophet now specifies what sort of mercy God shows to the faithful, For he will tread down our iniquities; he had said before that he passes by the wickedness of his elect people. He will then tread down our iniquities; and he will cast There is a mistake as to this verb; it is the second person, as are all the verbs which follow. The Prophet resumes here his address to God, which he commenced in the two first lines of the last verse. To show the difference between what he speaks to and what he speaks of God, the whole passage shall be here given, —

18. What God is like thee! Taking away iniquity, and passing over transgression! Against the remnant of his heritage He retains not forever his anger; For a lover of mercy is He;

19. He will return, he will pity us, He will subdue our iniquities: — Yea, thou wilt cast into the depths of the sea all their sins; Thou wilt show faithfulness to Jacob, mercy to Abraham, Which thou swarest to our fathers in the days of old.

“Pity,” רטחם, is tender compassion; the noun in the plural number is used to designate the bowels. “Subdue,” or trample under foot, is rendered “cover” by Newcome, on the ground of this being the meaning of כבש in Chaldee. This wholly destroys the striking character of the passage. Our sins are here represented as our enemies; God subdues them; and then in the next line the simile is continued, they are to be drowned like Pharaoh and his hosts in the depths of the sea. Henderson’s remarks on this point are very excellent. “There is no ground,” he says, “for rejecting the radical idea of trampling under foot as enemies. Sin must ever be regarded as hostile to man. It is not only contrary to his interests, but it powerfully opposes and combats the moral principles of his nature, and the higher principles implanted by grace; and but for the counteracting energy of divine influence, must prove victorious. Without the subjugation of evil propensities, pardon would not be a blessing.” — Ed. into the depth of the sea all their sins; that is our sins shall not come in remembrance before him. We hence learn what I have said before — that God cannot be worshipped sincerely and from the heart until this conviction be fixed and deeply rooted in our hearts, that God is merciful, not in general, but toward us, because we have been once adopted by him and are his heritage. And then were the greater part to fall away, we should not fail in our faith; for God preserves the remnant in a wonderful manner. And lastly, let us know, that whenever we flee to God for mercy, pardon is ever ready for us, not that we may indulge in sin, or take liberty to commit it, but that we may confess our faults and that our guilt may appear before our eyes: let us know, that the door is open to us; for God of his own good will presents himself to us as one ready to be reconciled.

It is also said, He will cast our sins into the depth of the sea. We hence learn that there is a full remission of sins, not half as the Papists imagine, for God, they say, remits the sin, but retains the punishment. How frivolous this is, the thing itself clearly proves. The language of the Prophet does however import this, that our sins are then remitted when the records of them are blotted out before God. It follows — for I will run over this verse, that I may today finish this Prophet —

Micah 7:20

20. Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.

20. Dabis veritatem Jacob, misericordiam Abrahae, quas jurasti patribus nostris a diebus antiquis.

The faithful confirm here the former truth, that God had deposited his covenant with them, which could not be made void: and hence also shines forth more clearly what I have said before, that the faithful do not learn by their own understanding what sort of Being God is, but embrace the mercy which he offers in his own word. Except God then speaks, we cannot form in our own minds any idea of his grace but what is uncertain and vanishing; but when he declares that he will be merciful to us, then every doubt is removed. This is now the course which the Prophet pursues.

He says, Thou wilt give truth to Jacob, mercy to Abraham, which thou hast sworn to our fathers; as though he said, “We do not presumptuously invent any thing out of our own minds, but receive what thou hast once testified to us; for thy will has been made known to us in thy word: relying then on thy favor, we are persuaded as to thy gratuitous pardon, though we are in many respects guilty before thee.” We now then understand the design of the Prophet.

As to the words, it is not necessary to dwell on them, for we have elsewhere explained this form of speaking. There are here two expressions by which the Prophet characterizes the covenant of God. Truth is mentioned, and mercy is mentioned. With respect to order, the mercy of God precedes; for he is not induced otherwise to adopt us than through his goodness alone: but as God of his own will has with so great kindness received us, so he is true and faithful in his covenant. If then we desire to know the character of God’s covenant, by which he formerly chose the Jews, and at this day adopts us as his people, these two things must be understood, that God freely offers himself to us, and that he is constant and true, he repents not, as Paul says, as to his covenant: The gifts and calling of God, he says, are without repentance, (Romans 11:29;) and he refers to the covenant, by which God adopted the children of Abraham.

He says now, Thou wilt give, that is, show in reality; for this, to give, is, as it were, to exhibit in effect or really. Thou will then give, that is, openly show, that thou hast not been in vain so kind to us and ours, in receiving them into favor. How so? Because the effect of thy goodness and truth appears to us.

Thou hast then sworn to our fathers from the days of old. The faithful take for granted that God had promised to the fathers that his covenant would be perpetual; for he did not only say to Abraham, I will be thy God, but he also added, and of thy seed for ever. Since, then, the faithful knew that the covenant of God was to be perpetual and inviolable, and also knew that it was to be continued from the fathers to their children, and that it was once promulgated for this end, that the fathers might deliver it as by the hand to their children; they therefore doubted not but that it would be perpetual. How so? for thou hast sworn to our fathers; that is, they knew that God not only promised, but that having interposed an oath, by which God designed to confirm that covenant, he greatly honored it, that it might be unhesitatingly received by the chosen people. As then the faithful knew that God in a manner bound himself to them, they confidently solicited him, really to show himself to be such as he had declared he would be to his own elect.

Prayer.

Grant, Almighty God, that as we abound in so many vices, by which we daily provoke thy wrath, and as by the testimony of our consciences, we are justly exposed to everlasting death, yea, and deserve a hundred and even a thousand deaths, — O grant, that we may strive against the unbelief of our flesh, and so embrace thine infinite mercy, that we may not doubt but that thee wilt be propitious to us, and yet not abuse this privilege by taking liberty to sin, but with fear, and true humility, and care, so walk according to thy word, that we may not hesitate daily to flee to thy mercy, that we may thereby be sustained and kept in safety, until having at length put off all vices, and being freed from all sin, we come to thy celestial kingdom, to enjoy the fruit of our faith, even that eternal inheritance which has been obtained for us by the blood of thy only-begotten Son. Amen.

End of the Commentaries on Micah.

Calvin’s Preface to Nahum

The time in which Nahum prophesied cannot with certainty be known. The Hebrews, ever bold in conjectures, say that he discharged his office of teaching under Manasseh, and that the name of that king was suppressed, because he was unworthy of such an honor, or, because his reign was unfortunate, as he had been led into captivity. When any one asks the Jews a reason, they only say, that it appears so to them. As then there is no reason for this conjecture, we must come to what seems probable.

They who think that he prophesied under Jotham are no doubt mistaken, and can easily be disproved; for he here threatens ruin to the city Nineveh because the Assyrians had cruelly laid waste the kingdom of Israel; and it is for these wrongs that he denounces vengeance: but under Jotham the kingdom of Israel had not been laid waste. We indeed know that the Assyrians were suborned by Ahab, when he found himself unequal to resist the attacks of two neighboring kings, the king of Syria, and the king of Israel. It was then that the Assyrians penetrated into the land of Israel, and in course of time, they desolated the whole kingdom. At this period it was that Nahum prophesied; for it was his object to show, that God had a care for that kingdom, on account of his adoption or covenant; though the Israelites had perfidiously separated themselves from the people of God, yet God’s covenant remained in force. His design then was to show, that God was the father and protector of that kingdom. As this was the Prophet’s object, it is certain that he taught either after the death of Ahab under Hezekiah, or about that time. “I conclude from Nahum 2:2, that Nahum prophesied after the captivity of the ten tribes. Josephus places him in the reign of Jotham, and says that his predictions came to pass one hundred and fifteen hears afterwards. Ant. IX. 11. 3. According to our best chronologers, this date would bring us to the year in which Samaria was taken. And I agree with those who think Nahum uttered this prophecy in the reign of Hezekiah, and not long after the subversion of the kingdom of Israel by Shalmaneser.” — Newcome.

He followed Jonah at some distance, The distance is supposed by chronologers to have been about 150 years. — Ed. as we may easily learn. Jonah, as we have already seen, pronounced a threatening on the city Nineveh; but the punishment was remitted, because the Ninevites humbled themselves, and suppliantly deprecated the punishment which had been announced. They afterwards returned to their old ways, as it is usually the case. Hence it was, that God became less disposed to spare them. Though indeed they were aliens, yet God was pleased to show them favor by teaching them through the ministry and labors of Jonah: and their repentance was not altogether feigned. Since then they were already endued with some knowledge of the true God, the less excusable was their cruelty, when they sought to oppress the kingdom of Israel. They indeed knew, that that nation was sacred to God: what they did then was in a manner an outrage against God himself.

We now understand at what time it is probable that Nahum performed his office as a teacher; though nothing certain, as I have said at the beginning, can be known: hence it was, that I condemned the Rabbis for rashness on the subject; for they are bold enough to bring any thing forward as a truth, respecting which there is no certainty.

I have already in part stated the design of the Prophet. The sum of the whole is this: When the Assyrians had for some time disturbed the kingdom of Israel, the Prophet arose and exhorted the Israelites to patience, that is, those who continued to be the servants of God; because God had not wholly forsaken them, but would undertake their cause, for they were under his protection. This is the substance of the whole.

With regard to Nineveh, we have already stated that it was the capital of the empire, as long as the Assyrians did bear rule: for Babylon was a province; that is, Chaldea, whose metropolis was Babylon, was one of the provinces of the empire. The kingdom was afterwards taken away from Meroc-baladan. Some think that Nabuchodonosor was the first monarch of Chaldea. But I bestow no great pains on this subject. It may be, that Meroc-baladan had two names, and this was very common; as we know that the kings of Egypt were called Pharaohs; so the Assyrians and Chaldeans, though otherwise called at first, might have taken a common royal name. Now Nineveh was so celebrated, that another kingdom could not have been established by the Babylonians without demolishing that city. We indeed know that it was very large, as we have stated in explaining Jonah. It was, as profane writers have recorded, nearly three days’ journey in circumference. Then its walls were one hundred feet high, and so wide, that chariots could pass one another without coming in contact: there were one thousand and five hundred towers. We hence see that it was not without reason that this city was formerly so celebrated.

They say that Ninus was its founder, but this is proved to be a mistake by the testimony of Moses in Genesis 10. They also imagine that emiramis was the first queen of Babylon, and that the city was built by her: but this is a fable. It may have been that she enlarged the city; but it was Babylon many ages before she was born. So also Ninus may have increased and adorned Nineveh; but the city was founded before his birth. Profane authors call it Ninus, not Nineveh; probably the Hebrew name was corrupted by them, as it is often the case. However this may be, it is evident, that when Meroc-baladan, or his son, who succeeded him, wished to fix the seat of the empire at Babylon, he was under the necessity of destroying Nineveh to prevent rivalry. It thus happened, that the city was entirely demolished. Of this destruction, as we shall see, Nahum prophesied.

Chapter 1

Lecture Ninety-ninth

Nahum 1:1

1.. The burden of Nineveh. The book of the vision of Nahum the Elkoshite.

1. Onus Nineveh: Liber visionis Nahum Helkosi:

CHAPTER 7

Mi 7:1-20. The Universality of the Corruption; the Chosen Remnant, Driven from Every Human Confidence, Turns to God; Triumphs by Faith over Her Enemies; Is Comforted by God's Promises in Answer to Prayer, and by the Confusion of Her Enemies, and So Breaks Forth into Praises of God's Character.

1. I am as when, &c.--It is the same with me as with one seeking fruits after the harvest, grapes after the vintage. "There is not a cluster" to be found: no "first-ripe fruit" (or "early fig"; see on Is 28:4) which "my soul desireth" [Maurer]. So I look in vain for any good men left (Mi 7:2).

2. The Hebrew expresses "one merciful and good in relation to man," rather than to God.

is perished out of the earth--(Psa 12:1).

3. That they may do evil with both hands earnestly--literally, "Their hands are for evil that they may do it well" (that is, cleverly and successfully).

the great man, he--emphatic repetition. As for the great man, he no sooner has expressed his bad desire (literally, the "mischief" or "lust of his soul"), than the venal judges are ready to wrest the decision of the case according to his wish.

so they wrap it up--The Hebrew is used of intertwining cords together. The "threefold cord is not quickly broken" (Ec 4:12); here the "prince," the "judge," and the "great man" are the three in guilty complicity. "They wrap it up," namely, they conspire to carry out the great man's desire at the sacrifice of justice.

4. as a brier--or thorn; pricking with injury all who come in contact with them (2Sa 23:6, 7; Is 55:13; Eze 2:6).

the day of thy watchmen--the day foretold by thy (true) prophets, as the time of "thy visitation" in wrath [Grotius]. Or, "the day of thy false prophets being punished"; they are specially threatened as being not only blind themselves, but leading others blindfold [Calvin].

now--at the time foretold, "at that time"; the prophet transporting himself into it.

perplexity--(Is 22:5). They shall not know whither to turn.

5. Trust ye not in a friend--Faith is kept nowhere: all to a man are treacherous (Jr 9:2-6). When justice is perverted by the great, faith nowhere is safe. So, in gospel times of persecution, "a man's foes are they of his own household" (Mt 10:35, 36; Lu 12:53).

guide--a counsellor [Calvin] able to help and advise (compare Psa 118:8, 9; 146:3). The head of your family, to whom all the members of the family would naturally repair in emergencies. Similarly the Hebrew is translated in Jos 22:14 and "chief friends" in Pr 16:28 [Grotius].

her that lieth in thy bosom--thy wife (De 13:6).

6. son dishonoureth the father--The state of unnatural lawlessness in all relations of life is here described which is to characterize the last times, before Messiah comes to punish the ungodly and save Israel (compare Lu 21:16; 2Ti 3:1-3).

7. Therefore I will look unto the Lord--as if no one else were before mine eyes. We must not only "look unto the Lord," but also "wait for Him." Having no hope from man (Mi 7:5, 6), Micah speaks in the name of Israel, who herein, taught by chastisement (Mi 7:4) to feel her sin (Mi 7:9), casts herself on the Lord as her only hope," in patient waiting (La 3:26). She did so under the Babylonian captivity; she shall do so again hereafter when the spirit of grace shall be poured on her (Zec 12:10-13).

8. Rejoice not--at my fall.

when I fall, I shall arise--(Psa 37:24; Pr 24:16).

when I sit in darkness, the Lord shall be a light--Israel reasons as her divine representative, Messiah, reasoned by faith in His hour of darkness and desertion (Is 50:7, 8, 10). Israel addresses Babylon, her triumphant foe (or Edom), as a female; the type of her last and worst foes (Psa 137:7, 8). "Mine enemy," in Hebrew, is feminine.

9. bear--patiently.

the indignation of the Lord--His punishment inflicted on me (La 3:39). The true penitent "accepts the punishment of his iniquity" (Le 26:41, 43); they who murmur against God, do not yet know their guilt (Job 40:4, 5).

execute judgment for me--against my foe. God's people plead guilty before God; but, in respect to their human foes, they are innocent and undeserving of their foes' injuries.

bring me forth to the light--to the temporal and spiritual redemption.

I shall behold his righteousness--His gracious faithfulness to His promises (Psa 103:17).

10. shame shall cover her--in seeing how utterly mistaken she was in supposing that I was utterly ruined.

Where is ... thy God--(Psa 42:3, 10). If He be "thy God," as thou sayest, let Him come now and deliver thee. So as to Israel's representative, Messiah (Mt 27:43).

mine eyes shall behold her--a just retribution in kind upon the foe who had said, "Let our eye look upon Zion." Zion shall behold her foe prostrate, not with the carnal joy of revenge, but with spiritual joy in God's vindicating His own righteousness (Is 66:24; Re 16:5-7).

shall she be trodden down--herself, who had trodden down me.

11. thy walls ... be built--under Cyrus, after the seventy years' captivity; and again, hereafter, when the Jews shall be restored (Am 9:11; Zec 12:6).

shall the decree be far removed--namely, thy tyrannical decree or rule of Babylon shall be put away from thee, "the statutes that were not good" (Eze 20:25) [Calvin]. Psa 102:13-16; Is 9:4. The Hebrew is against Maurer's translation, "the boundary of the city shall be far extended," so as to contain the people flocking into it from all nations (Mi 7:12; Is 49:20; 54:2).

12. In that day also--rather, an answer to the supposed question of Zion, When shall my walls be built? "The day (of thy walls being built) is the day when he (that is, many) shall come to thee from Assyria," &c. [Ludovicus De Dieu]. The Assyrians (including the Babylonians) who spoiled thee shall come.

and from the fortified cities--rather, to suit the parallelism, "from Assyria even to Egypt." (Matzor may be so translated). So Assyria and Egypt are contrasted in Is 19:23 [Maurer]. Calvin agrees with English Version, "from all fortified cities."

from the fortress even to the river--"from Egypt even to the river" Euphrates (answering in parallelism to "Assyria") [Maurer]. Compare Is 11:15, 16; 19:23-25; 27:13; Ho 11:11; Zec 10:10.

13. However glorious the prospect of restoration, the Jews are not to forget the visitation on their "land" which is to intervene for the "fruit of (evil caused by) their doings" (compare Pr 1:31; Is 3:10, 11; Jr 21:14).

14. Feed thy people--Prayer of the prophet, in the name of his people to God, which, as God fulfils believing prayer, is prophetical of what God would do. When God is about to deliver His people, He stirs up their friends to pray for them.

Feed--including the idea of both pastoral rule and care over His people (Mi 5:4, Margin), regarded as a flock (Psa 80:1; 100:3). Our calamity must be fatal to the nation, unless Thou of Thy unmerited grace, remembering Thy covenant with "Thine heritage" (De 4:20; 7:6; 32:9), shalt restore us.

thy rod--the shepherd's rod, wherewith He directs the flock (Psa 23:4). No longer the rod of punishment (Mi 6:9).

which dwell solitarily in the wood, in ... Carmel--Let Thy people who have been dwelling as it were in a solitude of woods (in the world, but not of it), scattered among various nations, dwell in Carmel, that is, where there are fruit-bearing lands and vineyards [Calvin]. Rather, "which are about to dwell (that is, that they may dwell) separate in the wood, in ... Carmel" [Maurer], which are to be no longer mingled with the heathen, but are to dwell as a distinct people in their own land. Micah has here Balaam's prophecy in view (compare Mi 6:5, where also Balaam is referred to). "Lo, the people shall dwell alone" (Nu 23:9; compare De 33:28). To "feed in the wood in Carmel," is to feed in the rich pastures among its woods. To "sleep in the woods," is the image of most perfect security (Eze 34:25). So that the Jews' "security," as well as their distinct nationality, is here foretold. Also Jr 49:31.

Bashan--famed for its cattle (Psa 22:12; Am 4:1). Parallel to this passage is Jr 50:19. Bashan and Gilead, east of Jordan, were chosen by Reuben, Gad, and half Manasseh, as abounding in pastures suited for their many cattle (Nu 32:1-42; De 3:12-17).

15. thy ... him--both referring to Israel. So in Mi 7:19 the person is changed from the first to the third, "us ... our ... their." Jehovah here answers Micah's prayer in Mi 7:14, assuring him, that as He delivered His people from Egypt by miraculous power, so He would again "show" it in their behalf (Jr 16:14, 15).

16. shall see--the "marvellous things" (Mi 7:15; Is 26:11).

confounded at all their might--having so suddenly proved unavailing: that might wherewith they had thought that there is nothing which they could not effect against God's people.

lay ... hand upon ... mouth--the gesture of silence (Job 21:5; 40:4; Psa 107:42; Is 52:15). They shall be struck dumb at Israel's marvellous deliverance, and no longer boast that God's people is destroyed.

ears ... deaf--They shall stand astounded so as not to hear what shall be said [Grotius]. Once they had eagerly drunk in all rumors as so many messages of victories; but then they shall be afraid of hearing them, because they continually fear new disasters, when they see the God of Israel to be so powerful [Calvin]. They shall close their ears so as not to be compelled to hear of Israel's successes.

17. lick the dust--in abject prostration as suppliants (Psa 72:9; compare Is 49:23; 65:25).

move out of their holes--As reptiles from their holes, they shall come forth from their hiding-places, or fortresses (Psa 18:45), to give themselves up to the conquerors. More literally, "they shall tremble from," that is, tremblingly come forth from their coverts.

like worms--reptiles or crawlers (De 32:24).

they shall be afraid of the Lord--or, they shall in fear turn with haste to the Lord. Thus the antithesis is brought out. They shall tremble forth from their holes: they shall in trepidation turn to the Lord for salvation (compare Note, see on Ho 3:5, and Jr 33:9).

fear because of thee--shall fear Thee, Jehovah (and so fear Israel as under Thy guardianship). There is a change here from speaking of God to speaking to God [Maurer]. Or rather, "shall fear thee, Israel" [Henderson].

18. Grateful at such unlooked-for grace being promised to Israel, Micah breaks forth into praises of Jehovah.

passeth by the transgression--not conniving at it, but forgiving it; leaving it unpunished, as a traveller passes by what he chooses not to look into (Pr 19:11). Contrast Am 7:8, and "mark iniquities," Psa 130:3.

the remnant--who shall be permitted to survive the previous judgment: the elect remnant of grace (Mi 4:7; 5:3, 7, 8).

retaineth not ... anger--(Psa 103:9).

delighteth in mercy--God's forgiving is founded on His nature, which delights in loving-kindness, and is averse from wrath.

19. turn again--to us, from having been turned away from us.

subdue our iniquities--literally, "tread under foot," as being hostile and deadly to us. Without subjugation of our bad propensities, even pardon could not give us peace. When God takes away the guilt of sin that it may not condemn us, He takes away also the power of sin that it may not rule us.

cast ... into ... depths of the sea--never to rise again to view, buried out of sight in eternal oblivion: not merely at the shore side, where they may rise again.

our ... their--change of person. Micah in the first case identifying himself and his sins with his people and their sins; in the second, speaking of them and their sins.

20. perform the truth--the faithful promise.

to Jacob ... Abraham--Thou shalt make good to their posterity the promise made to the patriarchs. God's promises are called "mercy," because they flow slowly from grace; "truth," because they will be surely performed (Lu 1:72, 73; 1Th 5:24).

sworn unto our fathers--(Psa 105:9, 10). The promise to Abraham is in Ge 12:2; to Isaac, in Ge 26:24; to Jacob, in Ge 28:13. This unchangeable promise implied an engagement that the seed of the patriarchs should never perish, and should be restored to their inheritance as often as they turned wholly to God (De 30:1, 2).

Wo is me! - This is a continuation of the preceding discourse. And here the prophet points out the small number of the upright to be found in the land. He himself seemed to be the only person who was on God's side; and he considers himself as a solitary grape, which had escaped the general gathering. The word קץ kayits, which is sometimes used for summer, and summer fruits in general, is here translated late figs; and may here, says Bishop Newcome, be opposed to the early ripe fig of superior quality. See on Hos 9:10 (note), and Amo 8:1 (note), Amo 8:2 (note). He desired to see the first-ripe fruit - distinguished and eminent piety; but he found nothing but a very imperfect or spurious kind of godliness.

The good man is perished out of the earth - A similar sentiment may be found, Psa 12:1; Isa 57:1. As the early fig of excellent flavor cannot be found in the advanced season of summer, or a choice cluster of grapes after vintage, so neither can the good and upright man be discovered by searching in Israel. This comparison, says Bp. Newcome, is beautifully implied.

They hunt every man his brother with a net - This appears to be an allusion to the ancient mode of duel between the retiarius and secutor. The former had a casting net, which he endeavoured to throw over the head of his antagonist, that he might then despatch him with his short sword. The other parried the cast; and when the retiarius missed, he was obliged to run about the field to get time to set his net in right order for another throw. While he ran, the other followed, that he might despatch him before he should be able to recover the proper position of his net; and hence the latter was called secutor, the pursuer, as the other was called retiarius, or the net man. I have explained this before on Job, and other places; but because it is rarely noticed by commentators, I explain the allusion here once more. Abp. Newcome by not attending to this, has translated איש את אחיהו יצודו חרם ish eth achihu yatsudu cherem, "They hunt every man his brother for his destruction;" though he put net in the margin.

That they may do evil with both hands - That is, earnestly, greedily, to the uttermost of their power. The Vulgate translates: Malum manuum suarum dicunt bonum; "The evil of their hands they call good."

The prince asketh - A bribe, to forward claims in his court.

The judge asketh for a reward - That he may decide the cause in favor of him who gives most money, whether the cause be good or evil. This was notoriously the case in our own country before the giving of Magna Charta; and hence that provision, Nulli vendemus justitiam aut rectum: "We will not sell justice to any man." And this was not the only country in which justice and judgment were put to sale.

The great man, he uttereth his mischievous desire - Such consider themselves above law, and they make no secret of their unjust determinations. And so they wrap it up - they all conjoin in doing evil in their several offices, and oppressing the poor; so our translators have interpreted the original ויעבתוה vayeabtuha, which the versions translate variously. Newcome has, "And they do abominably."

The best of them is as a brier - They are useless in themselves, and cannot be touched without wounding him that comes in contact with them. He alludes to the thick thorn hedges, still frequent in Palestine.

The day of thy watchmen - The day of vengeance, which the prophets have foreseen and proclaimed, is at hand. Now shall be their perplexity; no more wrapping up, all shall be unfolded. In that day every man will wish that he were different from what he is found to be; but he shall be judged for what he is, and for the deeds he has done.

Trust ye not in a friend - These times will be so evil, and the people so wicked, that all bonds will be dissolved; and even the most intimate will betray each other, when they can hope to serve themselves by it.

On this passage, in the year 1798, I find I have written as follows: - "Trust ye not in a friend. - Several of those whom I have delighted to call by that name have deceived me. "Put ye not confidence in a guide. - Had I followed some of these I should have gone to perdition. "Keep the door of thy mouth from her that lieth in thy bosom. - My wife alone never deceived me."

It is now twenty-seven years since, and I find no cause to alter what I then wrote.

For the son dishonoreth the father - See the use our Lord has made of these words, where he quotes them, Mat 10:21 (note), Mat 10:25 (note), Mat 10:36 (note), and the notes there.

Therefore I will look unto the Lord - Because things are so, I will trust in the Lord more firmly, wait for him more patiently, and more confidently expect to be supported, defended, and saved.

Rejoice not against me, O mine enemy - The captive Israelites are introduced as speaking here and in the preceding verse. The enemy are the Assyrians and Chaldeans; the fall is their idolatry and consequent captivity; the darkness, the calamities they suffered in that captivity; their rise and light, their restoration and consequent blessedness.

To rejoice over the fall or miseries of any man, betrays a malignant spirit. I have known several instances where people professing to hold a very pure and Christian creed, having become unfaithful and fallen into sin, their opponents, who held a very impure and unchristian creed, have exulted with "Ha, ha! so would we have it!" and have shown their malignity more fully, by giving all possible publicity and circulation to such accounts. Perhaps in the sight of God this was worse than the poor wretch's fall, in which they exulted as having taken place in one who held a creed different from their own. But these arose again from their fall, while those jesters at holiness continued in the gall of bitterness and bonds of inward corruption.

I will bear the indignation of the Lord - The words of the penitent captives, acknowledging their sins and praying for mercy.

Until he plead my cause - And wo to the slanderers, when God undertakes to plead for the fallen who have returned to him with deep compunction of heart, seeking redemption in the blood of the cross.

Then she that is mine enemy - This may refer particularly to the city of Babylon.

Shall she be trodden down - Literally fulfilled in the package of that city by the Persians, and its consequent total ruin. It became as mire; its walls, formed of brick kneaded with straw and baked in the sun, becoming exposed to the wet, dissolved, so that a vestige of the city remains not, except a few bricks digged from under the rubbish, several pieces of which now lie before me, and show the perishing materials of which the head of this proud empire was composed.

In the day that thy walls are to be built - This refers to Jerusalem; the decree, to the purpose of God to deliver the people into captivity. "This shall be far removed." God having purposed their return, I cannot think, with some commentators, that this verse contains threatenings against Jerusalem, and not promises. See Hag 1:1-15 (note), where the subject is similar; and the restoration of Jerusalem is certainly what the prophet describes.

In that day also he shall come - Bp. Newcome translates: - "And in that day they shall come unto thee

From Assyria and the fenced cities;

And from Egypt even unto the river."

Calmet translates: - "They shall come to thee from Assyria even unto Egypt;

And from Egypt even to the river; (Euphrates);

And from one sea to another, and from one mountain to another."

This, says he, gives an easy sense; whereas we cannot tell where to find those fortified cities spoken of by other translators. The Israelites were to return from their captivity, and re-occupy their ancient country from Assyria to Egypt; that is, from the river Euphrates to the river Nile; and from the Mediterranean Sea to the Ocean, and from Mount Libanus to the mountains of Arabia Petraea, or Mount Seir. See Amo 8:12. This prediction was literally fulfilled under the Asmoneans. The Jewish nation was greatly extended and very powerful under Herod, at the time that our Lord was born. See Calmet.

Notwithstanding the land shall be desolate - This should be translated in the preter tense, "Though the land Had been desolate;" that is, the land of Israel had been desolate during the captivity, which captivity was the "fruit of the evil doings of them that had dwelt therein."

Feed thy people with thy rod - בשבטך beshibtecha, "with thy crook." The shepherd's crook is most certainly designed, as the word flock immediately following shows. No rod of correction or affliction is here intended; nor does the word mean such.

Solitarily - They have been long without a shepherd or spiritual governor.

In the midst of Carmel - Very fruitful in vines.

Bashan and Gilead - Proverbially fruitful in pasturages.

According to the days - This is the answer to the prophet's prayer; and God says he will protect, save, defend, and work miracles for them in their restoration, such as he wrought for their fathers in their return from Egypt to the promised land.

The nations shall see and be confounded - Whether the words in these verses (Mic 7:15-17) be applied to the return from the Babylonish captivity, or to the prosperity of the Jews under the Maccabees, they may be understood as ultimately applicable to the final restoration of this people, and their lasting prosperity under the Gospel.

Who is a God like unto thee, etc - Here is a challenge to all idol worshippers, and to all those who take false views of the true God, to show his like. See his characters; they are immediately subjoined.

1. He pardoneth iniquity. This is the prerogative of God alone; of that Being who alone has power to save or to destroy.

2. He passeth by transgression. He can heal backsliding, and restore them that are fallen.

3. He retaineth not his anger forever. Though, justly displeased because of sin, he pours out his judgments upon the wicked; yet when they return to him, he shows "that he retaineth not his anger forever," but is indescribably ready to save them.

4. He delighteth in mercy. Judgment is his strange work: he is ever more ready to save than to destroy. Nothing can please him better than having the opportunity, from the return and repentance of the sinner, to show him that mercy without which he must perish everlastingly.

5. Because he is such a God -

1. "He will turn again." His face has been long turned from us, because of our sins.

2. "He will have compassion upon us" pity our state, and feel for our sorrows.

3. "He will subdue our iniquities." Though they have been mighty, he will bring them down, and bruise them under our feet.

4. "He will cast all their sins into the depths of the sea." Will fully pardon them, and never more remember them against us. Instead of חטאתם chattotham, Their sins, five MSS. of Kennicott's and De Rossi's, with the Septuagint, Syriac, Vulgate, and Arabic read חטאתינו chattotheynu, Our sins. He will plunge them into eternal oblivion, never more to come into sight or remembrance; like a stone dropped into the "depths of the sea."

Thou wilt perform the truth to Jacob - The promises which he has made to Jacob and his posterity. Not one of them can ever fall to the ground. "And the mercy to Abraham, which thou hast sworn;" viz., that "in his Seed all the families of the earth should be blessed;" that the Messiah should come from Abraham, through his son Isaac, by Jacob and David; be a light to lighten the Gentiles, and the glory of his people Israel. And this promise, and this oath, God has most signally fulfilled by the incarnation of Christ, who was sent to bless us by turning away every one of us from his iniquities; and for this purpose he was delivered for our offenses, and rose again for our justification; and repentance and remission of sins are preached in his name to all nations. The proclamation was first made at Jerusalem; and that the prophet refers to this, is evident from the use made of these words by Zacharias, the father of John the Baptist, when, under the full afflatus of the Spirit of God, he quoted this prophecy of Micah, as fulfilled in the incarnation of Christ, Luk 1:72, Luk 1:73. The Chaldee paraphrases this last verse with spirit and propriety: "Thou wilt give the truth to Jacob his son, as thou hast promised by oath to him in Beth-el. And the mercy to Abraham and to his seed after him, as thou didst swear to him amidst the divisions. Thou wilt be mindful of us on account of the binding of Isaac, who was bound upon the altar before thee.

And thou wilt do us that good, which, from the most ancient days, thou hast promised to our fathers by an oath." Between the divisions, refers to the covenant made between God and Abraham, Gen 15:9-11, Gen 15:17, Gen 15:18. Well might the prophet exult in his challenge to earth and hell. Who Is a God Like unto Thee! Hell is speechless, earth is dumb. Infidels dare not open their mouths!!! Hallelujah! מי אל כמוך mi El camocha! Jesus is the mighty God and Savior, pardoning iniquity, transgression, and sin, and saving to the uttermost all that come unto God through him. Blessed be God! Reader, lay this to heart.

Woe is me - The land is brought in complaining, that whereas it was once well stored, now it hath few good in it. As the grape - gleanings - In Israel and Judah, which in bringing forth good men, should have been a fruitful vine full of clusters: just, compassionate and humble men, are as grapes after the vintage is gathered. Desired - But in vain.

Both hands - With all diligence. The great man - The great man at court, who can do what he will there. Uttereth - Is bold to speak plainly. Desire - His unjust, oppressive design. They - They all jointly promote violence and cruelty.

As a briar - Mischievous and hurtful. The day - The day in which they shall sound the alarm. Cometh - Surely, speedily, and unavoidably. Now - When that day is come.

Therefore - Since all sorts of men are so perfidious. Look - As one set in a watch - tower looks round about, and diligently observes all that stirs, so will the prophet; so did they who in Israel and Judah feared the Lord.

Rejoice not - The prophet personates the church. Let it be no matter of glorying to thee, that the day of calamity hath overtaken me. In darkness - When affliction, war, famine, and captivity cover me. A light - Shall support, comfort and deliver me.

Plead - Against mine enemy, now he pleads his own cause against me. His righteousness - The truth and riches of his promised salvation.

She - What nation or people soever. Shall behold - The people of God shall see their enemies laid low.

Thy walls - O Jerusalem. The decree - Of Artaxerxes, which forbad the re - building of the temple. Removed - Abolished.

In that day - After the return out of captivity. He - He who is of Jewish race. To thee - O Jerusalem. The fortified cities - In which many Jews were kept for servile works. To the river - To Euphrates. To sea - From the Caspian to the Persian and to the Midland sea. From mountain - That is, from all parts of their captivity, they shall return to their own country.

Not withstanding - These promises of restitution, which took not place 'till more than two hundred years after.

Feed - So Christ directs his officers. With thy rod - In allusion to the custom of shepherds who guided their sheep by a pastoral staff. In the wood - Protect and guide those that in their present captive state are solitary, compassed with dangers. Carmel - A fruitful place and well inhabited. In Bashan - A place of note for fruitfulness. Gilead - Equal with any of the other for plenty and safety.

Shall be deaf - They shall neither care to hear, nor to speak of it.

Lick the dust - In the most submissive, servile manner, testify their subjection. Holes - Their strong holds, and fastnesses. Because of thee - So that the name of Jews, shall be terrible to their enemies.

1 WO is me , for I am as when they have gathered the summer fruits , as the grape-gleanings of the vintage : there is no cluster to eat : my soul desired the f[illegible: 2 letters]st ripe fruit ,

All are agreed in the scope and meaning of these words that they are designed a complaint for the great scarcity of men that feared God▪ did Justice, and loved Mercy; and so the Prophet begins with a pathetical complaint, wo is me! ordinarily this phrase is Minatory, but here 'tis Lamentation, as every eye may see, who discerns the propriety of the Heb.

Either the Prophet in his own person, or else in the person of the good man, or by a usual figure, the Land may be brought in, complaining, that whereas 'twas once well stored, now it hath few right good in it.

All the fair, goodly, and ripe fruit gathered, none left, or none but evil fruit, such as the labourers thought not worth gathering up. So is the Harvest of Israel and Iudah too, though I and other Prophets have sown good Seed abundantly, yet goodness comes up very thin and scarce, so Isa. 24.13, 16.

The same complaint in a like elegant Metaphor, drawn from the Vintage-gatherer, who leaves but few scattering single Grapes; So Israel and Iudah which in bringing forth good men, should have been as a fruitful Vine full of clusters, but barren they have been, and are; and good men, i. e. just, compassionate and humble men, are as Grapes after the Vintage is gathered.

Such good mens converse would as much delight, refresh and encourage me, as a fair cluster of Grapes doth a thirsty and hungry person, but there is not one such cluster.

It speaks a vehement desire.

It is an Ellipsis or Apos[illegible: 1 letter]opesis, and to be supplyed thus; but there was, or I found none

Marginal references: Heb. the gatherings of summer.

2 The good man is perished out of the earth : and there is none upright among men: they all lie in wait for blood , they hunt every man his brother with a net .

Who loves, and is kind to men in need, and is so from the sense of Gods goodness, and in a designed imitation of God, is Godly in the frame of his heart, and course of life towards God, and beneficent to men for God's sake.

Is dead and gone, and left no Heir of his godlike vertues.

Out of Israel and Iudah too, though Hezekiah was (probably) now their King.

An honest, plain hearted man, who thinketh no deceit, but speaketh the truth, that is, without crooked and perverse designes, such one may possibly, but not easily, be found among the people of the ten, and of the two Tribes.

This proves the Prophets charge against this people, for the good and upright man imagineth not evil against any, but it is evident that in Israel (and Iudah too) the temper of the most was sly, designing and watching to do mischief, to the ruining of Families, the murthering of Innocents, and siezing their Estates, Ahab like, 1 Kings 21. Prov. 1.19.

They proceed with all diligence, craft and power, as a Hunter that hath set his Toils, and is now by all his arts endeavouring to bring the prey into the Toils, that he may make his advantage by it.

Were they strangers they so hunted, 'twere barbarous, but this is inhumanely barbarous, these bloody men hunt and destroy their brethren, the Seed of Iacob, the Worshippers of the God of Iacob, their own Circumcised Brethren.

Which is spread before hand, and laid close; so 'tis secret premeditated cruelty and rapine, they do universally exercise against each other.

Marginal references: [illegible: 1 span]; Or, [illegible: 1 span]

3 ¶ That they may do evil with both hands earnestly , the prince asketh, and the judge asketh for a reward : and the great man he uttereth his mischievous desire : so they wrap it up.

As we render the words, their plain sense will be, that all their diligence, that with both hands they can use, is to set forward evil and mischief. Possibly the first clause might bear this Reading, Both hands are towards evil; and then the following clause thus, To do good the Prince asketh.

The chief Ruler who Commissioneth the Judge, and should awe him from perverse Judging, who should charge the Judges as Iehoshaphat did, 2 Chron. 19.5, 6. but contrarily here the Prince set a price upon his own Act in evil.

The inferiour Magistrate Commissioned to be Judge.

Shameless injustice! to sell the Innocent, and condemn their cause and persons, and to acquit the guilty, and pronounce them just; for a bribe to make Gods Authority which is in them, to act so directly against it self, is abominably wicked, for Gods Authority to them is given, that they might relieve the poor oppressed, and acquit innocency, but here innocency must buy its safety, or else is sold to danger.

Either the Advocates in their Courts of Judicature, or the great men of interest at Court, who can do what he will there.

Is bold to speak plainly what bribe he will have, he makes his own demand, whereas they did (whilest a little modest) treat by others; and a servant or under-officer must make the bargain.

His unjust, oppressive design and purpose, knowing that his greatness and interest will bear him out in whatever violence he attempts against poor, weak and unbefriended innocence; he dares for gain set any thing forward.

All three, Prince, Judge and great man.

Or twist it together, consent each to other, and jointly promote violence and bl[illegible: 1 letter]ody cruelty.

Marginal references: Hos. [illegible: 1 span] Isa. 1.[illegible: 2 letters] chap. 3.[illegible: 1 letter].; Hos. [illegible: 1 span] Isa. 1.[illegible: 2 letters] chap. 3.[illegible: 1 letter].; Heb. [illegible: 1 span]

4 The best of them is as a briar : the most upright is sharper then a thornhedge : the day of thy watchmen , and thy visitation cometh ; now shall be their perplexity .

Among all naught, who is lest naught passeth for best, and so must it be here, not one Good; but the lest evil man is by the Prophet called the best.

Of People, Prophets, Judges, Great Men and Princes.

Mischievous and hurtful to all that meddle with them; and perhaps the Prophet alludes to Briars infolded in each other that shall so be devoured at last.

In the same sense upright as they are said to be best.

The same in different words, i. e. hurtful and mischievous to all.

Literally taken for such as on the Watch-towers observe whither Enemies approach, the day in which they shall give the affrighting intelligence, and sound the Alarm. Or else Figuratively, watchmen, i. e. Governours, Prophets, and Teachers either good and faithful, or evil and unfaithful: The day which the true Prophets foretold would come, which faithful Teachers confirm'd, good Governours believed, fear'd, and as Hezekiah endeavour'd to prevent, will certainly overtake you, that day of evil which your sins have provok'd God to appoint. Or else that day of good, which your false Prophets have promis'd, your corrupt Princes, Judges, Great Men do expect and hope for,

Shall be a day of grievous punishment, by which the falshood of flattering Prophe[illegible: 1 letter]s shall be discovered, and the Truth of Micah, and Isaiah, &c. true Prophets be confirmed.

i. e. Surely, speedily, and unavoidably on impenitent ones, how many or how great soever.

When the day is come as to Samaria in its captivity, by the Assyrian Tyrant, and to Ierusalem in the Babylonish captivity, by Nebuchadnezzar; and in many other Nows intervening between the time of Micah's Minatory predictions and the full accomplishment of them.

The astonishing over-whelming sorrows, fears, and confusions which shall wrack these great, notorious, and impudent Oppressors, hunters and sellers of Justice. They shall be perplexed because the sore evils foretold by the true Prophets of God shall overwhelm them, and because the peace and prosperity promis'd by the false Prophets is unexpectedly turned into troubles, desolation, and utter ruine to their State, Cities and Families.

Marginal references: Ezek. [illegible: 2 letters]

5 Trust ye not in a Friend , put not confidence in a guide : keep the doors of thy mouth from her that lyeth in thy bosom .

Most prodigiously treacherous were the people of that Age, and since none upright, all lay in wait for blood, and were turn'd hunters of brethren, it is but necessary caution that they trust no friendship.

Either Governour, who ought to guide, or Equal, who being of intimate Familiarity usually do guide, or a Husband, as the word imports.

Watch thy words, let not thy tongue discover any secret or utter any words which may be danger to thy self or give an advantage to thine enemy.

A Periphrasis of a wife in honest times, but whether in debauched times as these are of which the Prophet did speak, it may not import somewhat like that Prov. 5.20. I will not say; a wife one may rationally suppose will never disclose a Husbands secrets to ruine him, yet such were the Treacheries of that corrupt Age that it would be imprudence to trust a Wife.

Marginal references: [illegible: 1 word]. 9.4.

6 For the son dishonoureth the father , the daughter riseth up against her mother , the daughter in law against her mother in law ; a mans enemies are the men of his own house .

The Prophet here gives us a reason of his advice to be wary how and whom they trust.

Who received his being, maintenance, education and inherits the honour as well as Estate of his Father, the Son obliged by most inviolable Laws to please, preserve, and honour his Father,

seeks to accuse, vilifie, endanger and ruine.

Whose dishonour and loss, or ruine is also the Sons dishonour and ruine, yet unnatural Treachery will be so rise in those times, that the Father had need keep his guard upon his very Son.

Whose love and affection usually more tender than the Sons towards Parents, yet will forget their duty.

That bare them, that nurst them, that more than Fathers, tend, indulge and bear with them. So monstrous shall the perfidiousness of that Age be.

In Consanguinity there was not any faithfulness, in Affinity much less may you expect it.

The worst and most perilous Enemies, who will be most ready and most able to mischief them.

Among Relations and Retainers, who by Law of God and Nature should have been faithfullest Friends. So it fell out through the Civil Wars of the Jews, in their Seditious, and in their calamitous days. Much like to this is that of Christ, Mat. 10.21, 35, 36.

Marginal references: [illegible: 2 letters]ek. 22.7. [illegible: 1 word] 12.53. [illegible: 1 word]. 16.

7 Therefore I will look unto the LORD : I will wait for the God of my salvation : my God will hear me .

Since times are so calamitous, and all sorts of men are so perfidious, since no sure comfort or relief from those that are nearest Relations, and should be dearest Friends.

As one set in a watch Tower looks round about, and diligently observes all that stirreth. So will the Prophet speaking in the person of the Faithful, the Israel of God; so did they who in Israel and Iudah feared the Lord and walked with him.

The God of Mercy, Power, Truth and Wisdom, who can and will help.

Though he do not presently appear for me (saith the Church) I will with patience expect.

Who onely can, and who graciously hath promis'd to save his Church.

He doth hear my cry and will deliver me.

8 ¶ Rejoice not against me , O mine enemy : when I fall , I shall arise ; when I sit in darkness the LORD shall be a light unto me.

Let it be no pleasure or matter of glorying to thee, that the day of Calamity hath overtaken me.

Israel of God, the remnant, the faithful, which are the Church of God.

O Assyria[illegible: 1 letter], Edom, or Babylon.

Into a low condition, into deepest distresses.

I shall not alwayes lie in them, God will raise me out of them.

The Prophet intends the good, the few righteous ones among those degenerate multitudes.

When Affliction, War, Famine, and Captivity as a dismal cloud shall cover us, and benight the daughter of light, when fallen as low as a captive,

shall support, comfort and deliver me, his presence and favour shall, as the Sun rising, dispel the darkness of the night. This is spoken more especially concerning Iudah.

The Prophet in this verse personates the Church and brings her in bespeaking the Enemy in this manner.

Marginal references: Lam. 4.21.

9 I will bear the indignation of the LORD , because I have sinned against him until he plead my cause , and execute judgment for me : he will bring me forth to the light , and I shall behold his righteousness .

Patiently, and submissively.

The just and chastising anger of the Lord in the effects of it upon me.

Greatly, continually, both against his Law and Precepts thereof and against his love and the effects thereof Iudah was guilty of Idolatry, Ingratitude against God, and of injustice, unfaithfulness, and unmercifulness against one another, and these sins deserved sorer punishments then they suffered, therefore the righteous ones here justifie God, and humble themselves.

Against mine Enemy, for that he will er'e long do, as well as now he doth plead his own cause against me. He will be as well a just Judge against mine Enemies, to avenge me on them, as he is a just God, by my sins provoked to chastise me.

When that day comes, he will certainly and evidently declare his judgment to be against mine insulting Adversaries, my cruel Enemies, and that he doth so punish them for my sake, as Psal. 137.7. Isa. 10.5.12. Ier. 30.8. Zech. 1.12, 15.

The Great and glorious, the Holy and Just God, who now chastiseth me.

as a Prisoner brought out of a dark prison or dungeon into the light, is set at liberty, advanced and beautified, so shall the Church be delivered and made to prosper.

The truth and Riches of his promised Salvation. This made Good, partly in the Restitution of the Captivity, rebuilding of Jerusalem by order of Cyrus and Darius, and partly before this in Hezekiah's rescue from Senacherib's pride and rage.

10 Then she that is mine enemy shall see it, and shame shall cover her which said unto me , Where is the LORD thy God ? mine eyes shall behold her : now shall she be troden down as the mire of the streets .

In the time of this hoped deliverance, when God shall, as I expect he will, plead my cause.

What Nation or people soever, whether Assyria, Edom, or Babylon, or whoever.

As they did when Hezekiah was Miraculously saved, and Jerusalem with him, out of the hand of the Assyrian, and as in the return out of Babylon, when the Heathen said among themselves, God hath done great things for them, Psal. 126.3.

Reproach and confusion, self-condemning reflections.

Shall on all sides be cast upon her for her pride, cruelty and inhumanity against the Israel of God.

Which with insulting pride and Atheisme derided my Faith and my God.

So the heathen either denied the Omnipresence and Omnipotence of the true God, or preferr'd their Idols above him, and as if he had been a conquer'd and captiv'd God, as well as his people were a captive people. So Psal. 115.2. and Ioel 2.17.

The Church speaketh assured of the Truth of Gods avenging her upon her Enemies.

With delight or well-pleasedness the people of God shall see their Enemies laid as low for their cruelty against them as ever God suffer'd the Enemy to lay his people low for their sins against him, and his Mercies. So the like expression. Psal. 59.10. chap. 4.11. let. x.

Either shortly she shall, or else when that time of full deliverance is come, the Church shall in that day rejoice in her God and say Now.

Be accounted and used as most contemptible and useless, the conquering Enemy shall then tread the Babylonians in the Dirt, and use them despitefully, and without more regard than that we have for the dirt under our foot, and this was accomplish'd by the Medes and Persians in their Conquest of Babylon.

Marginal references: Or, and thou wilt see her, that is mine enemy, an[illegible: 1 letter] cover her with shame.; Psal. 42.3, 10. and 79.10.; Heb. she shall befor a tre[illegible: 1 letter]ding down.

11 In the day that thy walls are to be built , in that day shall the decree be far removed .

O Ierusalem, the dayes shall certainly come, that thy Walls overthrown and rased by the Babylonians shall be rebuilt.

Which was first in part fulfilled under Cyrus, but more fully under Darius Hystaspis, and Darius Longimanus who commission'd Nehemiah to repair the walls of Ierusalem.

Either the Decree of Artaxerx[illegible: 1 letter]s, who is also called Cambyses, and who forbad the building of the Temple, or else the Decree of Darius Hystaspis reviving Cyrus his Decree for the return of all the Iews that would return.

For ever cease if referr'd to Cambyses Decree, this shall no more hinder, or else shall be dispersed far and wide among all the Provinces, if you mean Cyrus Decree that all may return.

These words are variously expounded, but the plainest, and most suiting with the Letter and History to me seems to be this.

Marginal references: Amos 9.1[illegible: 1 letter], &c.

12 In that day also he shall come even to thee from Assyria , and from the fortified cities , and from the fortress even to the river , and from sea to sea , and from mountain to mountain .

After the Jews return out of Captivity, and Jerusalem rebuilt.

He who is of Jewish Race, and proselyted Gentile.

O Jerusalem seat of Gods solemn worship, Type of the Gospel Church, restored to thy promised Glory.

In which many Israelites were found Captives when the Babylonian Kingdom swallow'd up the Assyrian, and were continued in that servitude by the Babylonians till the Medes ▪ and Persians overthrew the Babylonians, and proclaimed a Release to all captive Jews, then from Assyria did captive Israel, i. e. some of them, go up to Jerusalem.

In which 'tis probable many Jews were kept for servile works, Salmaneser did place the captivity of the Ten Tribes in the cities of the Medes which for ought I know may be the cities here spoken of.

One mention'd for all the rest, and I suppose these fortresses might be frontier Garrisons made for defence of the countrey, where the Jews were in policy placed by the Assyrian, from these places and through all the Countrey

To Euphrates or Ch[illegible: 1 letter]bar where also were of the captive Jews

From the Caspian to the Persian and to the Midland Sea.

On which many of the dispersed Jewes did in all likelihood settle themselves in process of time for security and retirement, as the persecuted Waldenses and Albigenses settled in the Mountainous parts bordering on France, Savoy and Italy. Or from Mount Taurus to mount Libanus or Carmel. In brief from all parts of their captivity they shall return to their own Countrey, a singular Type of the Redemption of the Church by Christ, the bringing in the Gentiles, and enlarging the Messiah's Kingdom.

Marginal references: Or, even t[illegible: 1 letter].

13 Notwithstanding the land shall be desolate , because of them that dwell therein : for the fruit of their doings .

Heb. And, but well rendred here Notwithstanding, viz. these promises of Restitution, and gathering in the dispersed Jews, &c. which took not place till more than 200 years after they were first made by the Lord to his People accounting thus 133 years from the captivating of Samaria, to the captivating of Jerusalem, 70 years the Babylonish captivity lasted, to which add the years to Darius Hystaspis er'e the Temple was built and the years to Darius Longimanus er'e the City was built and the walls repair'd, 'twill amount to a considerable sum of years.

Of Canaan.

Laid so by Salmaneser, Sennacherib and Nebuchadnezzar in the ruins of this last 70 years.

The sinful Jews. Which now in Micah's time did, or hereafter shall dwell in it.

In Canaan.

As punishment for their evil doings.

Marginal references: Or, after that it hath been.; Jer, 21.14.

14 ¶ Feed thy people with thy rod , the flock of thine heritage , which dwell solitarily in the wood , in the midst of Carmel : let them feed in Bashan and Gilead , as in the dayes of old .

That this verse contains good tydings to the people of God, both to his antient people▪ Type of his Church in Gospel days, and to the Church of the converted Gentiles, is agreed on all hands, for they are either a direction and command to those God doth appoint by office to be Shepherds over his Flock, or a Prayer to God that he would please to take the care of them, which doth include somewhat more than the bare Petition for the blessing. Or it is a Prediction of what shall be done for them after their return out of Babylonish captivity, or a Promise made to assure and comfort them during their captivity. Feed, so Christ directs his Officers, or God appointeth Christ to do this or so the Prophet for the people, or the people for themselves pray to God that he would be their shepherd and feed them. Or the Prophet doth in the imperative, instead of the future, tell them what shall be, which is a promise express enough for their support and comfort.

Literally Israel after the flesh return'd out of captivity. Mystically the whole Israel of God redeemed out of a worse captivity; both a people peculiar to God through Grace by covenant, and through Christ.

In allusion to the usage of shepherds who guided their sheep by a pastoral staffe; the peculiar and gracious Providence of God over his sheep is hereby expressed, and desired or promised.

They are as sheep weak, not able to defend, or provide for themselves, a Flock of innocent ones compar'd with their Enemies, and however they have been scattered they are thine Heritage still, which thou O Lord hast purchased of old▪ let them be so still, and do thou both possess, rule, feed and preserve, Deut. 4.20. and chap. 32, 9. Psal. 100.3.

Feed, graciously protect and guide those that in their present captive state are solitary, compassed with dangers from wild beasts, so thy people are in danger by cruel Enemies, worse than wild beasts.

A fruitful place and well inhabited whether you take it for Carmel which Elijah frequented, or where Nabal dwelt, and where was rich Pastures and safe feeding.

A place of note for fruitfulness in Canaan.

Equal with any of the other for plenty and safety.

Before the sins of the people caused their captivity own them for thine and prosper them, O Lord, in their own land, a much like promise or prediction you have, Jer. 50.18, 19. and Ezek. 34.25.

Marginal references: Or, Rule.

15 According to the dayes of thy coming out of the land of Egypt will I shew unto him marvellous things .

You Jewes do often reflect on the wonders your fathers saw in Egypt some hundreds of years since, and some of you think that such wonders would both establish your hope and engage your obedience for ever to God, you pray that you may be fed as in dayes of old; It shall be so according to what I have done, I will again do.

There I slew the First-born er'e they would let thee go free; that stroke of the Angel I will parallel with the destruction of S[illegible: 2 letters] nache[illegible: 1 letter]ib's host in one night, and so I will preserve my people and city. Pharaoh and his host were drown'd in the Red Sea. And the Babylonish Kingdom shall be swallowed up by Medes and Persians to make way for my Ransom'd ones.

The person changed, as is usual in Scripture.

As indeed the rescuing Ierusalem from the Assyrian power was marvellous, and the bringing Israel out of Babylon was a marvellous work of God stirring up the spirit of Cyrus and Darius and others to release, and set free, nay to furnish this captive people with necessaries for their Journey, and for the work they were to do. So Psal. 126.2. 'twas a work all wondred at, by those passages, Jer. 16.14, 1[illegible: 1 letter]. and 23.7, 8. it seems more wonderful, but the great Redemption by the M[illegible: 1 letter]ssiah here typified is a most wonderful fulfilling of this.

These words are by all look'd on as the answer made to the Prayer made in the 14th. verse.

16 ¶ The nations shall see and be confounded at all their might y: they shall lay their hand upon their mouth, their ears shall be deaf .

The Heathen, Enemies to the Jews, as Psal. 126.1, 2, 3.

Amazed at what they see and know done amongst these Nations for the deliverance of his People. The Enemy shall neither be able to bear the sight, nor deny the certainty of the thing; it will make them enviously look on the prosperity of the good and godly among the Jewes.

As men seldom fail to hear the first report of what they desire, and as seldom open their Ears to that they like not; so shall it be here, though they will not speak of it, nor desire others should speak of it, yet they should to their great grief, see their poor Captives raised out of depth of shame to the height of honour, from a contemptible remnant to a mighty Nation. As this had its Typical complement in the reduction of Israel out of Babylon, so it had its Anti-typical completion in our Redemption by Christ. As 1 Cor. 2.9.

Marginal references: [illegible: 1 span] Job [illegible: 1 letter]1.[illegible: 1 letter] ▪ 42.4 [illegible: 1 span] ▪

17 They shall lick the dust like a serpent , they shall move out of their holes like worms of the earth : they shall be afraid of the LORD our God , and shall fear because of thee .

The proud and cruel Enemies of Israel, the Babylonians.

In the most submissive, servile manner testifie their su[illegible: 2 letters]ection, promise to serve and honour the Jews released out of Captivity, it is an expression which alludes to the servile manner of those Eastern complementers, Psal. 72.9. Isa. 49.23. and was fulfilled in the dayes after the return when the Kings of Persia favoured the Jews, and (as manner of Courtiers is) in compliance with their Kings the Grandees forwarded the prosperity of the Jews, as may easily be conjectured from the 6th. and 7th. chap. of Ezra.

Condemned to eat the dust and perpetually to crawl on the dust, it seems to intimate the perpetuity of slavery and subjection that the Enemy should fall under, and that it should be on them as a curse like that on the Serpent.

So the strong-holds, and fastnesses of the Babylonians who kept Israel in Captivity are called.

Which do with trembling and haste wriggle themselves out of their holes, when the earth is shaken about them, or as when Ants tumultuously in their fright run about from the Ant-hill scattered with the foot, so should these Enemies of Israel fly out of their Holds, and leave them to conquering Persians, as Isaiah foretold chap. 45.1, 2, 3, 4.

A panick fear, expressed by the loosning of the loyns of Kings Isa. 45.1. so did the conquering Cyrus proceed in the course of his victories, as Isai. 41.2, 3. God strengthned his arm, and left the heart of Babylonians sinking within them.

Who did powerfully work for Cyrus in order to the delivering us out of Captivity. It was our God (saith the Prophet in the person of Israel) for his promise sake made to us, who did those great things by Cyrus and for us.

So that the name of Jews, their power, and greatness shall be terrible to their Enemies.

Marginal references: [illegible: 1 paragraph]; Or, [illegible: 1 span].

18 Who is a God like unto thee , that pardoneth iniquity , and passeth by the transgression of the remnant of his heritage ? he retaineth not his anger for ever , because he delighteth in mercy .

Some observe that El here used signifyeth the Mighty God, and so render it thus, the French le Dieu fo[illegible: 1 letter]t, none but the Sovereign Mighty God can, or doth forgive iniquity, it is a Flower of the Crown of Heaven, Exod. 34.6, 7. and Numb. 14.18. and Mark 2.7. This Interrogatory and admiration is a strong Negation.

Taketh away the guilt, and punishment too by his pardon.

A form of speech used amongst us when we promise not to pursue an offence, or not to exact the punishment of it, or as if we either saw it not, or voluntarily winked at it, being resolv[illegible: 2 letters] that we would not make it a cause of quarrel or breach.

It will not suit our brevity to enquire the difference between iniquity and transgression, or whether they are here Synonymous, and explicatory of each other, God passeth by the forfeits we make and strips us not of our mercies.

Though in his just displeasure God did send them into Captivity, yet because he doth not retain his anger for ever, their Captivity shall not be for ever, he will chastise his remnant but not consume them, Zech. 1.3.

All from the exceeding riches of his mercy, it is his delight to shew mercy, and we need enquire no farther, our God is so wonderfully merciful that 'tis his pleasure to shewmercy, and if a man sometime may give this as a reason why he doth a thing, surely our God may well expect that we should acquiesce in this account of his doing so. He delighteth to do it, Psal. 103.8, 9. Isa. 43.25. and 57.16. Ier. 3.5, 12. Rev. 4.11.

Lest what hath been spoken of this wonderful change in the affairs of the Jews, should on one hand be thought to be made for the Righteousness or worthiness of this people. Or else on the other hand should seem too great to be done for a sinful people, and so any should doubt whether it should be done at all, the Prophet in this and the two following verses proposeth the ground of all this laid on the unparallel'd grace of God toward his people, who pardoneth their unrighteousness, and then of free Mercy delivers them from their afflictions, and distresses, changing their darkness into light.

Marginal references: This intimateth the reason why God doth, as well as the persons to whom he doth, pardon sin; That Grace which made them his heritage and reserved them to himself in the common destruction, the same grace doth as freely pardon and pass by, that it may do them good. No worthyness in them to whom 'tis done, and yet greatest certainty it shall be done, as Rom. 4.16.

19 He will turn again , he will have compassion upon us : he will subdue our iniquities, and thou wilt cast all their sins into the depths of the sea .

Spoken after the manner of man who in his anger went away resolved to right himself, but on second thoughts laying aside his Anger turns again to be reconciled and forgive. So the next words explain these.

With tender bowels he will shew himself gracious to us, Ionah 3.9.

As our Enemies and his, God will break the power, abolish the dominion of sin which whilst it reigned provoked God and undid us, it polluted and ruined us, but God will pardon the guilt and abrogate the Law of sin and so restore his people suitable to that Ezek. 36.29. to 34.

Here is an Hypallage of the person from the third to the second person, yet without any lessening the sense in strength or clearness.

A usual expression in Scripture to set forth the full and eternal pardon of sin, here 'tis emphatical All their sins,

Whence ordinarily we account things, can never rise or be found more.

20 Thou wilt perform the truth to Jacob , and the mercy to Abraham , which thou hast sworn unto our fathers from the days of old .

O God of Mercy, Wisdom, Power and Faithfulness, who ever are honoured with being thine instruments and servants in doing somewhat herein, the work is thine, thou wilt raise up a deliverer, Cyrus shall be thine anointed to do this great work.

Give Heb. actually bestow what thou hast in Mercy promised.

Nothing certain as the Word of God, it is the truth by way of eminency, his promise is yea and amen.

The posterity of Iacob, he was that plain hearted man who gives now name to all the upright and honest among his seed which God will never finally cast off, though n[illegible: 1 letter]w carried Captive they shall be restored, rebuilt and re-established shall flourish, as verse 10, 11, 12. and this as they are a Type of a more gloriously redeemed people.

It was meer grace in God to promise Abraham and his Seed such excellent priviledges which Abraham's natural Seed did inherit, but both this Seed, and this Mercy, lookt beyond the natural descendents of Abraham, and beyond their return to the Land of Canaan whence they were carried. The Mercy to Abraham was that in his Seed all Nations should be blessed, Luk. 1.54, 55. and 68. and holpen.

Not onely as Father to Israel after the Flesh, but to him as Father of the faithful.

Not that there was on Gods part any need of such confirmation but that on our part all doubt might be removed, and we by the immutable things of God might have strong consolation, as Heb. 6.18.

Because this Mercy was frequently repeated in the promises to the Fathers after Abrahams time, by which promises a Mercy to be perpetuated in Abraham's Seed till the Redemption of the Israel of God by the Messiah (of which all temporal deliverances of Israel were figures) should be effected.

Ever since Abrahams days and Gods gracious adopting his Seed to be the peculiar people of God, into this we do, as Israel did, resolve our assurance of final deliverance, Amen.

The Church’s Penitential Prayer, and the Divine Promise - Micah 7

The prophet responds to the threatening of the Lord (Mic 6:9-16) in the name of the believing church with a penitential prayer, in which it sorrowfully confesses the universality of the deep moral corruption, and painfully bemoans the necessity for the visitation of God (Mic 7:1-6); after which it rises, through belief in the fidelity of God, to the confidential hope that the Lord will cause the light of His grace to rise again upon the church, which is bearing the merited punishment, and will not let its enemies triumph over it, but will procure it justice, and deeply humble the foe (Mic 7:7-13); and to this it appends a prayer fore the renewal of the former manifestations of grace (Mic 7:14). The Lord answers this prayer with the promise that He will renew for His people the wonders of the olden time (Mic 7:15-17); whereupon the prophet closes by praising the mercy and grace of the Lord (Mic 7:18-20).

Mic 7:1

That the prophet is speaking in Mic 7:1 ff. not in his own name, but in the name of the church, which confesses and bemoans its rebellion against the Lord, is indisputably evident from Mic 7:7 ff., where, as all the expositors admit, the church speaks of itself in the first person, and that not “the existing corrupt Israelitish church,” as Caspari supposes, but the penitential, believing church of the future, which discerns in the judgment the chastising hand of its God, and expresses the hope that the Lord will conduct its conflict with its foe, etc. The contents of Mic 7:1-6, also, do not point to the prophet in distinction from the congregation, but may be understood throughout as the confession of sin on the part of the latter. Mic 7:1. “Woe to me! for I have become like a gathering of fruit, like a gleaning of the vintage: Not a grape to eat! an early fig, which my soul desired.” אללי, which only occurs again in Job 10:15, differs from הוי, and is “vox dolentis, gementis, et ululantis magis quam minantis” (March); and כּי is not “that,” but “for,” giving the reason for אללי. The meaning of הייתי כאס is not, “it has happened to me as it generally happens to those who still seek for early figs at the fruit gathering, or for bunches of grapes at the gleaning of the vintage” (Caspari and others); for כּאספי קיץ does not mean as at the fruit-gathering, but like the fruit-gathering. The nation or the church resembles the fruit-gathering and gleaning of the vineyard, namely, in this fact, that the fruit-gathering yields not more early figs, and the gleaning of the vintage yields no more grapes to eat; that is to say, its condition resembles that of an orchard in the time of the fruit-gathering, when you may find fruit enough indeed, but not a single early fig, since the early figs ripen as early as June, whereas the fruit-gathering does not take place till August (see at Isa 28:4). The second simile is a still simpler one, and is very easily explained. אספי is not a participle, but a noun - אסף the gathering (Isa 32:10); and the plural is probably used simply because of עוללת, the gleaning, and not with any allusion to the fact that the gleaning lasts several days, as Hitzig supposes, but because what is stated applies to all gatherings of fruit. קיץ, fruit; see at Amo 8:1. אוּתה is to be taken in a relative sense, and the force of אין still extends to בּכּוּרה (compare Gen 30:33). The figure is explained in Mic 7:2 ff.

Mic 7:2-3 “The godly man has disappeared from the earth, and there is no more a righteous man among men. All lie in wait for blood, they hunt every man his brother with the net. Mic 7:3. Their hands are after evil, to make it good. The prince asks, and the judge is for reward; and the great man, he speaks the evil of his soul: and they twist it together.” The grape and the early fig signify the good and the righteous man. חסיד is not the God-fearing man, but, according to the context, the man who cherishes love and fidelity. אבד, not “to have perished,” but to be lost, to have disappeared. מן הארץ, not “out of the land,” but, as the parallel בּאדם shows, from the earth, out of the world. For the fact itself, compare Psa 12:2 and Isa 57:1. They all lie in wait for blood, i.e., not that they all go about committing murder, but simply that they set their minds upon quarrels, cheating, and treachery, that they may rob their neighbour of his means of existence, so that he must perish (cf. Mic 3:2-3; Mic 2:1-2); at the same time, even murderous thoughts are not excluded. The same thing is implied in the hunting with the net. אח, the brother, is the fellow-countryman (for this figure, compare Psa 10:9; Psa 35:7-8, etc.). In Mic 7:3 the words from על הרע to להיטיב are not to be joined to what follows so as to form one sentence. Such a combination is not only opposed to the accents, but is at variance with the structure of the whole verse, which consists of several short clauses, and it does not even yield a natural thought; consequently Ewald proposes to alter the text (שׁואל). הרע is hardly the inf. hiph. “to do evil,” but most likely a noun with the article, “the evil;” and the thought is therefore either “both hands are (sc., busy) with evil,” or “both hands are stretched out to evil,” to make it good, i.e., to carry out the evil well (היטיב as in Jer 2:33), or to give evil such a form that it shall appear to be good, or right. This thought is then made special: the prince, the judge, and the great man, i.e., the rich man and mighty man (Lev 19:15; 1Sa 25:2), weave a thing to make evil good. עבּת, to weave, to twist together, after עבות, twist or string. The subject to ויעבּתוּה is to be found in the three classes already named, and not merely in the judge and the great man. There is just as little reason for this limitation as for the assumption that the great man and the prince are one person. The way in which the three twist the thing or the evil plan together is indicated in the statements of the three previous clauses. The prince asks, sc. for the condemnation of a righteous or innocent man; and the judge grants this for recompense against compensation; and the rich man co-operates by speaking havvath napshō. Havvâh in most passages is universally allowed to signify hurt, mischief, destruction; and the only question is, whether this meaning is to be traced to הוה = אוה, to breathe (Hupfeld on Psa 5:10), or to הוה, to occur, an occurrence, then specially an evil occurrence (Hengstenberg, Diss. on the Pentateuch, vol. i. p. 252). Only in Pro 10:3 and the passage before us is havvâh said to signify desire in a bad sense, or evil lust. But, as Caspari has shown, the meaning is neither necessary nor established in either of these two passages. In Pro 10:3 the meaning aerumna activa aliisque inferenda is quite sufficient; and C. B. Michaelis has adopted it for the present passage: “The great man speaks the mischief of his soul,” i.e., the injury or destruction of another, for which he cherishes a desire. Nephesh, the soul as the seat of desire. הוּא is not introduced to strengthen the suffix attached to נפשׁו, “of his, yea of his soul” (Ewald, Hitzig, Umbreit); for not only are the accents against this, but also the thought, which requires no such strengthening. It is an emphatic repetition of the subject haggâdōl. The great man weaves evil with the king and judge, by desiring it, and expressing the desire in the most open manner, and thereby giving to the thing an appearance of right.

Mic 7:4-6

And even the best men form no exception to the rule. Mic 7:4. “Their best man is like a briar; the upright man more than a hedge: the day of thy spies, thy visitation cometh, then will their confusion follow. Mic 7:5. Trust not in the neighbour, rely not upon the intimate one; keep the doors of thy mouth before her that is thy bosom friend. Mic 7:6. For the son despiseth the father, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; a man’s enemies are the people of his own house.” טובם, the good man among them, i.e., the best man, resembles the thorn-bush, which only pricks, hurts, and injures. In ישׁר the force of the suffix still continues: the most righteous man among them; and מן before ממּסוּכה is used in a comparative sense: “is more, i.e., worse, than a thorn-hedge.” The corruption of the nation has reached such a terrible height, that the judgment must burst in upon them. This thought comes before the prophet’s mind, so that he interrupts the description of the corrupt condition of things by pointing to the day of judgment. The “day of thy watch-men,” i.e., of thy prophets (Jer 6:17; Eze 3:17; Eze 33:7), is explained in the apposition peqŭddâthekhâ (thy visitation). The perfect בּאה is prophetic of the future, which is as certain as if it were already there. עתּה, now, i.e., when this day has come (really therefore = “then”), will their confusion be, i.e., then will the wildest confusion come upon them, as the evil, which now envelopes itself in the appearance of good, will then burst forth without shame and without restraint, and everything will be turned upside down. In the same sense as this Isaiah also calls the day of divine judgment a day of confusion (Isa 22:5). In the allusion to the day of judgment the speaker addresses the people, whereas in the description of the corruption he speaks of them. This distinction thus made between the person speaking and the people is not at variance with the assumption that the prophet speaks in the name of the congregation, any more than the words “thy watchmen, thy visitation,” furnish an objection to the assumption that the prophet was one of the watchmen himself. This distinction simply proves that the penitential community is not identical with the mass of the people, but to be distinguished from them. In Mic 7:5 the description of the moral corruption is continued, and that in the form of a warning not to trust one another any more, neither companion (רע) with whom one has intercourse in life, nor the confidential friend ('allūph), nor the most intimate friend of all, viz., the wife lying on the husband’s bosom. Even before her the husband was to beware of letting the secrets of his heart cross his lips, because she would betray them. The reason for this is assigned in Mic 7:6, in the fact that even the holiest relations of the moral order of the world, the deepest ties of blood-relationship, are trodden under foot, and all the bonds of reverence, love, and chastity are loosened. The son treats his father as a fool (nibbēl, as in Deu 32:15). “The men of his house” (the subject of the last clause) are servants dwelling in the house, not relations (cf. Gen 17:23, Gen 17:27; Gen 39:14; 2Sa 12:17-18). This verse is applied by Christ to the period of the κρίσις which will attend His coming, in His instruction to the apostles in Mat 10:35-36 (cf. Luk 12:53). It follows from this, that we have not to regard Mic 7:5 and Mic 7:6 as a simple continuation of the description in Mic 7:2-4, but that these verses contain the explanation of עתּה תהיה מבוּכתם, in this sense, that at the outbreak of the judgment and of the visitation the faithlessness will reach the height of treachery to the nearest friends, yea, even of the dissolution of every family tie (cf. Mat 24:10, Mat 24:12).

Mic 7:7-8 “This confession of sin is followed by a confession of faith on the part of the humiliated people of God” (Shlier.) Mic 7:7. “But I, for Jehovah will I look out; I will wait for the God of my salvation; my God will hear me. Mic 7:8. Rejoice not over me, O mine enemy! for am I fallen, I rise again; for do I sit in darkness, Jehovah is light to me.” By ואני what follows is attached adversatively to the preceding words. Even though all love and faithfulness should have vanished from among men, and the day of visitation should have come, the church of the faithful would not be driven from her confidence in the Lord, but would look to Him and His help, and console itself with the assurance that its God would hear it, i.e., rescue it from destruction. As the looking out (tsâphâh) for the Lord, whether He would not come, i.e., interpose to judge and aid, involves in itself a prayer for help, though it is not exhausted by it, but also embraces patient waiting, or the manifestation of faith in the life; so the hearing of God is a practical hearing, in other words, a coming to help and to save. The God of my salvation, i.e., from whom all my salvation comes (cf. Psa 27:9; Isa 17:10). Her enemy, i.e., the heathen power of the world, represented in Micah’s time by Asshur, and personified in thought as daughter Asshur, is not to rejoice over Zion. כּי, for, not “if:” the verb nâphaltı̄ is rather to be taken conditionally, “for have I fallen;” nâphal being used, as in Amo 5:2, to denote the destruction of the power and of the kingdom. The church is here supposed to be praying out of the midst of the period when the judgment has fallen upon it for its sins, and the power of the world is triumphing over it. The prophet could let her speak thus, because he had already predicted the destruction of the kingdom and the carrying away of the people into exile as a judgment that was inevitable (Mic 3:12; Mic 6:16). Sitting in darkness, i.e., being in distress and poverty (cf. Isa 9:1; Isa 42:7; Psa 107:10). In this darkness the Lord is light to the faithful, i.e., He is their salvation, as He who does indeed chasten His own people, but who even in wrath does not violate His grace, or break the promises which He has given to His people.

Mic 7:9-10 “The wrath of Jehovah shall I bear, for I have sinned against Him, till He shall fight my fight, and secure my right. He will bring me forth to the light; I shall behold His righteousness. Mic 7:10. And may my enemy see it, and shame cover her, who hath said to me, Where is Jehovah thy God? Mine eyes will see it; now will she be for a treading down, like mire of the streets.” Confidence in the help of the Lord flows from the consciousness, that the wretchedness and sufferings are a merited punishment for the sins. This consciousness and feeling generate patience and hope: patience to bear the wrath of God manifesting itself in the sufferings; hope that the sufferings, as inflicted by the righteous God, will cease as soon as the divine justice has been satisfied. Za‛aph: lit., the foaming up of wrath (Isa 30:30); hence strong wrath. This the church will bear, till the Lord conducts its conflict and secures its rights. ריבי is the judicial conflict between Israel and the heathen power of the world. Although, for example, God had given up His nation to the power of its enemies, the nations of the world, on account of its sins, so that they accomplished the will of God, by destroying the kingdoms of Israel and Judah, and carrying away the people into exile; yet they grew proud of their own might in so doing, and did not recognise themselves as instruments of punishment in the hand of the Lord, but attributed their victories to the power of their own arm, and even aimed at the destruction of Israel, with scornful defiance of the living God (cf. Isa 10:5-15; Hab 1:11). Thus they violated the rights of Israel, so that the Lord was obliged to conduct the contest of His people with the heathen, and secure the rights of Israel by the overthrow of the heathen power of the world. For ריב ריבי, see Psa 43:1; for עשׂה משׁפּט, Psa 9:4-5; and for the fact itself, Isa 49:25; Isa 51:22. Mishpât is Israel’s right, in opposition to the powers of the world, who would destroy it. The following word יוציאני is not governed by עד אשׁר, as the absence of the copula Vav shows. With these words the hope takes the form of the certain assurance that the Lord will remove the distress, and let Israel see His righteousness. Tsedâqâh is the righteousness of God revealing itself in the forgiveness and restoration of Israel to favour; like tsedâqōth in Mic 6:5 : in actual fact, the salvation of Israel about to be secured, regarded as an emanation of the righteousness of the covenant God; hence parallel to אור. ראה with ב, to look at, so that one penetrates, as it were, into an object, seeing with feasting of the eyes (so also in Mic 7:10). This exaltation of Israel to new salvation it is hoped that the enemy will see (ותרא, opt.), and be covered with shame; for the power of the world is overthrown, in order that Israel may be redeemed out of its power. This desire is a just one, because the enemy has despised the Lord God. For the expression, “Where is Jehovah thy God?” compare Joe 2:17. And Israel will see its fulfilment (תּראינּה with Nun doubled after a sharpened é; see Ewald, §198, a). ‛Attâh, now (seeing the future in spirit, as having already come), the enemy will be trodden down like mire of the streets (for this figure, see Isa 10:6).

Mic 7:11-13

The confident expectation rises in Mic 7:11 ff. into an assurance of the promise; the words of the prophet in the name of the church rising into an address to Zion, confirm its hope by the promise of the restoration of Zion, and the entrance of crowds of people into the city of God. Mic 7:11. “A day to build thy walls (cometh); in that day will the ordinance be far away. Mic 7:12. In that day will they come to thee from Asshur and the cities of Egypt, and from Egypt to the river, and (to) sea from sea, and (from) mountain to mountain. Mic 7:13. And the earth will become a desert because of its inhabitants, for the fruit of their doings.” Mic 7:11 consists of two clauses; for we may easily supply to yōm “is” or “will be” = come. The daughter Zion is addressed (cf. Mic 4:8) not as a church, but as a city, as the centre and representative of the kingdom of God. As such, she is compared to a vineyard, as in Isa 5:1-7; Isa 27:2-4; Psa 80:9-10. The word gâdēr, which is generally used for the hedge or wall around a vineyard, points to this (see Isa 5:5; Num 22:24; Ecc 10:8). יון ההוּא is an adverbial accusative; in that day will חק be far away. The meaning of this word is very difficult to find, and can hardly be settled with any certainty. The explanation of chōq, as signifying the law imposed upon Israel by the heathen oppressors (Chald., Hengstenberg, etc.), cannot be sustained, as this meaning cannot be established from Psa 104:20, and is not suggested by the context. So, again, the explanation, “On that day will the goal set (for Israel), or the boundary fixed (for it), be a far distant one (i.e., then will the boundaries of the land of Israel lie in the far distance, or be advanced to the remotest distance:” Hitzig, Caspari, and others), introduces a meaning into the words which they do not possess. Even if chōq does denote a fixed point or a limit of either space or time, it never signifies the boundary of a nation; and râchaq, to be far off, is not equivalent to being advanced to a great distance. Chōq is apparently used here for the ordinance or limit which God has appointed to separate Israel from the nations; not a land-boundary, but the law of Israel’s separation from the nations.

This law will be far away, i.e., will be removed or set aside (yirach is only chosen for the sake of the assonance with chōq), inasmuch as numerous crowds, as is added in Mic 7:12 by way of explanation, will then stream to Zion, or come to the people of God, out of all lands (cf. Mic 4:1-2). For this is what Mic 7:12 refers to, and not the return to Zion of the Israelites who have been scattered in the heathen lands. יבוא (impersonal), one comes, they come: not “return,” ישׁוּב, which must have been the expression used if the return of the Israelites out of their captivity had been meant. The heathen who cherish a desire for the God of Zion and His law (Mic 4:2) will come to Israel; not to Israel as still living in their midst (Caspari), but to the Israel that has already returned, and whose walls have been rebuilt (Mic 7:11). The building of the walls of Zion involves the gathering together of the dispersed nation, or rather presupposes it. Heathen will come “from Asshur and the cities of Egypt,” i.e., from the two mightiest empires in the time of the prophet. Mâtsōr, the poetical name of Egypt, as in Isa 19:6; Isa 37:25; and “cities of Egypt,” because that land or kingdom was especially rich in cities. The further definitions individualize the idea of the totality of the lands and provinces, the correlative members being transposed and incomplete in the last two sentences, so that the preposition עד must be supplied to וים, and the preposition מן to ההר. From Egypt to the river (Euphrates) includes the lands lying between these two terminal points; and in the expressions, “sea from sea, and mountain to mountain,” seas and mountains are mentioned in the most general manner, as the boundaries of lands and nations; so that we have not to think of any particular seas and mountains, say the Western (or Mediterranean) Sea, and the Eastern (the Dead or the Galilean) Sea, as being the western and eastern boundaries of Palestine, and of Lebanon and Sinai as the northern and southern boundaries, but must adhere firmly to the general character of the expression: “from one sea and one mountain to another sea and mountain,” i.e., from every land situated between seas and mountains, that is to say, from all the lands and provinces of the earth. The coming out of all lands is not to be understood as denoting simply passing visits to Canaan or Zion, but as coming to connect themselves with the people of God, to be received into fellowship with them. There is a parallel to this promise in the promise contained in Isa 19:18-25, that in the Messianic times Egypt and Asshur will turn to Jehovah. This takes place because the earth will become a desert, on account of the evil deeds of its inhabitants. Whilst Zion is rebuilt, and the people of God are multiplied, by the addition of the godly Gentiles out of all the countries of the earth, the judgment falls upon the sinful world. This statement of Mic 7:13 is simply attached to what precedes it by והיתה, in order to complete the promise of the restoration of Zion, by adding the fate which will befal the earth (i.e., the earth outside Canaan); but it actually contains the motive for the coming of the crowds to Zion. הארץ cannot be the land of Israel (Canaan) here, in support of which appeal has been made to Lev 26:33 and Isa 1:7; for the context neither leads to any such limitation as that הארץ could be taken in the sense of ארצכן (in Leviticus and Isaiah), nor allows of our thinking of the devastation of Canaan. When the day shall have come for the building of the walls of Zion, the land of Israel will not become a desert then; but, on the contrary, the devastation will cease. If the devastation of Canaan were intended here, we should have either to take והיתה as a pluperfect, in violation of the rules of the language, or arbitrarily to interpolate “previously,” as Hitzig proposes. על ישׁביה is defined more precisely by מפּרי מעלליהם. The doings are of course evil ones, and the deeds themselves are the fruit (cf. Isa 3:10).

Mic 7:14-17

The promise of salvation impels the congregation to pray that it may be granted (Mic 7:14); whereupon the Lord assures it that His covenant mercies shall be renewed, and promises the thorough humiliation of the hostile nations of the world (Mic 7:15-17). Mic 7:14. “Feed thy people with thy staff, the sheep of thine inheritance, dwelling apart, in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of the olden time.” The question in dispute among commentators, whether this prayer is addressed to the Lord by the prophet on behalf of the nation, or whether the prophet is still speaking in the name of the believing church, is decided in favour of the latter by the answer addressed to the church in Mic 7:15. The Lord is addressed as the shepherd of Israel, the title by which Jacob addressed Him in Gen 49:24 (cf. Psa 80:2; Psa 23:1 ff.). The prayer is related to the promise in Mic 5:3 ff., viz., that the ruler coming forth out of Bethlehem will feed in the strength of Jehovah, and involves the prayer for the sending of this ruler. “With this staff,” i.e., the shepherd’s staff (cf. Lev 27:32; Psa 23:4), is added pictorially; and as a support to the prayer, it designates the people as the sheep of Jehovah’s inheritance. צאן נחלה, instead of עם נחלה, which occurs more frequently, is occasioned by the figure of the shepherd. As the sheep need the protection of the shepherd, lest they should perish, so Israel needs the guidance of its God, that it may not be destroyed by its foes. The following apposition שׁכני לבדד determines the manner of the feeding more precisely; so that we may resolve it into the clause, “so that thy people may dwell apart.” The words contain an allusion to Num 23:9, where Balaam describes Israel as a people separated from the rest of the nations; and to Deu 33:28, where Moses congratulates it, because it dwells in safety and alone (bâdâd, separate), under the protection of its God, in a land full of corn, new wine, etc. The church asks for the fulfilment of this blessing from Jehovah its shepherd, that it may dwell separate from the nations of the world, so that they may not be able to do it any harm; and that “in the wood in the midst of Carmel,” that promontory abounding in wood and pasture land (laetis pascuis abundat: Jerome on Amo 1:2). The wood is thought of here as shutting off the flock from the world without, withdrawing it from its sight, and affording it security; and the fact that dangerous wild beasts have their home in the forest (Jer 5:6; Psa 80:14) is overlooked here, because Israel is protected from them by its own shepherd. ירעוּ, which follows, is not future, but optative, corresponding to the imperative רעה. Gilead and Bashan are also named as portions of the land that were rich in pasture (cf. Num 32:1 ff.), namely, of the land to the east of the Jordan, Carmel belonging to the western portion of Canaan. These three portions individualize the whole of the territory which Israel received for its inheritance, and not merely the territory of the kingdom of the ten tribes. The simple reason why no districts in the kingdom of Judah are mentioned, is that Judah possessed no woody districts abounding in grass and pasture resembling those named. Moreover, the prayer refers to the whole of Israel, or rather to the remnant of the whole nation that has been rescued from the judgment, and which will form an undivided flock under the Messiah (cf. Mic 5:2; Isa 11:13; Eze 37:15 ff.). ימי עולם, “the days of old,” are the times of Moses and Joshua, when the Lord brought Israel with His mighty arm into the possession of the promised land. The Lord answers this prayer, by promising, according to His abundant goodness, more than the church has asked. Mic 7:15. “As in the days of thy going out of the land of Egypt will I cause it to see wonders. Mic 7:16. Nations will see it, and be ashamed of all their strength: they will lay the hand upon the mouth, their ears will become deaf. Mic 7:17. They will lick dust like the snake, like the reptiles of the earth they come trembling out of their castles: they will go trembling to Jehovah our God, and before thee will they fear.” The wonders (niphlâ'ōth; cf. Exo 3:20; Exo 15:11; Psa 78:11) with which the Lord formerly smote Egypt, to redeem His people out of the bondage of that kingdom of the world, will the Lord renew for His people. In צאתך the nation is addressed, whilst the suffix of the third pers. attached to אראנּוּ points back to עמּך in Mic 7:14. The miraculous deeds will make such an impression, that the heathen nations who see them will stand ashamed, dumb and deaf with alarm and horror. Ashamed of all their strength, i.e., because all their strength becomes impotence before the mighty acts of the Almighty God. Laying the hand upon the mouth is a gesture expressive of reverential silence from astonishment and admiration (cf. Jdg 18:19; Job 21:5, etc.). Their ears shall become deaf “from the thunder of His mighty acts, Job 26:14, the qōl hâmōn of Isa 33:8” (Hitzig). With this description of the impression made by the wonderful works of God, the words of God pass imperceptibly into words of the prophet, who carries out the divine answer still further in an explanatory form, as we may see from Isa 33:17. The heathen will submit themselves to Jehovah in the humblest fear. This is stated in Mic 7:17. Licking the dust like the serpent contains an allusion to Gen 3:14 (cf. Psa 72:9 and Isa 49:23). זחלי ארץ, earth-creepers, i.e., snakes, recals the זחלי עפר of Deu 32:24. Like snakes, when they are driven out of their hiding-place, or when charmers make them come out of their holes, so will the nations come trembling out of their castles (misgerōth as in Psa 18:46), and tremble to Jehovah, i.e., flee to Him with trembling, as alone able to grant help (see Hos 3:5), and fear before thee. With ממּךּ the prayer passes into an address to Jehovah, to attach to this the praise of God with which he closes his book.

Mic 7:18-20 “Who is a God like Thee? removing guilt and passing over iniquity to the remnant of His inheritance. He retaineth not His anger for ever, for He delighteth in mercy. Mic 7:19. He will have compassion upon us again, tread down our transgressions; and Thou wilt cast all their sins into the depths of the sea. Mic 7:20. Mayest Thou show truth to Jacob, mercy to Abraham, which Thou hast sworn to our fathers from the days of old.” מי אל כּמוך looks back to Exo 15:11; but whether Micah also plays upon his own name is doubtful. Like the first redemption of Israel out of Egypt, the second or still more glorious redemption of the people of God furnishes an occasion for praising the incomparable nature of the Lord. But whereas in the former Jehovah merely revealed Himself in His incomparable exaltation above all gods, in the restoration of the nation which had been cast out among the heathen because of its sins, and its exaltation among the nations, He now reveals His incomparable nature in grace and compassion. The words נשׂא עון וגו are formed after Exo 34:6-7, where the Lord, after the falling away of Israel from Him by the worship of the golden calf, reveals Himself to Moses as a gracious and merciful God, who forgives guilt and sin. But this grace and compassion are only fully revealed in the restoration and blessing of the remnant of His nation by Jesus Christ. (For Mic 7:18, see Psa 103:9.) As One who delighteth in mercy, He will have compassion upon Israel again (yâshūbh used adverbially, as in Hos 14:8, etc.), will tread down its sins, i.e., conquer their power and tyranny by His compassion, and cast them into the depths of the sea, as He once conquered the tyrant Pharaoh and drowned him in the depths of the sea (Exo 15:5, Exo 15:10). This believing assurance then closes with the prayer (tittēn is optative) that the Lord will give His rescued nation truth and mercy ('ĕmeth and chesed, after Eze 34:6), i.e., give them to enjoy, or bestow upon them, what He had sworn to the patriarchs (Gen 22:16). Abraham and Jacob are mentioned instead of their family (cf. Isa 41:8).

With this lofty praise of the Lord, Micah closes not only the last words, but his whole book. The New Testament parallel, as Hengstenberg has correctly observed, is Rom 11:33-36; and the μυστήριον made known by the apostle in Rom 11:25. gives us a view of the object and end of the ways of the Lord with His people.

The Sins of the People. (b. c. 700.)

1 Woe is me! for I am as when they have gathered the summer fruits, as the grape-gleanings of the vintage: there is no cluster to eat: my soul desired the first-ripe fruit. 2 The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net. 3 That they may do evil with both hands earnestly, the prince asketh, and the judge asketh for a reward; and the great man, he uttereth his mischievous desire: so they wrap it up. 4 The best of them is as a brier: the most upright is sharper than a thorn hedge: the day of thy watchmen and thy visitation cometh; now shall be their perplexity. 5 Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. 6 For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man's enemies are the men of his own house.

This is such a description of bad times as, some think, could scarcely agree to the times of Hezekiah, when this prophet prophesied; and therefore they rather take it as a prediction of what should be in the reign of Manasseh. But we may rather suppose it to be in the reign of Ahaz (and in that reign he prophesied, ch. i. 1) or in the beginning of Hezekiah's time, before the reformation he was instrumental in; nay, in the best of his days, and when he had done his best to purge out corruptions, still there was much amiss. The prophet cries out, Woe is me! He bemoans himself that his lot was cast in such a degenerate age, and thinks it his great unhappiness that he lived among a people that were ripening apace for a ruin which many a good man would unavoidably be involved in. Thus David cries out, Woe is me that I sojourn in Mesech! He laments, 1. That there were so few good people to be found, even among those that were God's people; and this was their reproach: The good man has perished out of the earth, or out of the land, the land of Canaan; it was a good land, and a land of uprightness (Isa. xxvi. 10), but there were few good men in it, none upright among them, v. 2. The good man is a godly man and a merciful man; the word signifies both. Those are completely good men that are devout towards God and compassionate and beneficent towards men, that love mercy and walk with God. "These have perished; those few honest men that some time ago enriched and adorned our country are now dead and gone, and there are none risen up in their stead that tread in their steps; honesty is banished, and there is no such thing as a good man to be met with. Those that were of religious education have degenerated, and become as bad as the worst; the godly man ceases," Ps. xii. 1. This is illustrated by a comparison (v. 1): they were as when they have gathered the summer fruits; it was as hard a thing to find a good man as to find any of the summer-fruits (which were the choicest and best, and therefore must carefully be gathered in) when the harvest is over. The prophet is ready to say, as Elijah in his time (1 Kings xix. 10), I, even I only, am left. Good men, who used to hang in clusters, are now as the grape-gleanings of the vintage, here and there a berry, Isa. xvii. 6. You can find no societies of them as bunches of grapes, but those that are are single persons: There is no cluster to eat; and the best and fullest grapes are those that grow in large clusters. Some think that this intimates not only that good people were few, but that those few who remained, who went for good people, were good for little, like the small withered grapes, the refuse that were left behind, not only by the gatherer, but by the gleaner. When the prophet observed this universal degeneracy it made him desire the first-ripe fruit; he wished to see such worthy good men as were in the former ages, were the ornaments of the primitive times, and as far excelled the best of all the present age as the first and full-ripe fruits do those of the latter growth, that never come to maturity. When we read and hear of the wisdom and zeal, the strictness and conscientiousness, the devotion and charity, of the professors of religion in former ages, and see the reverse of this in those of the present age, we cannot but sit down, and wish, with a sigh, O for primitive Christianity again! Where are the plainness and integrity of those that went before us? Where are the Israelites indeed, without guile? Our souls desire them, but in vain. The golden age is gone, and past recall; we must make the best of what is, for we are not likely to see such times as have been. 2. That there were so many wicked mischievous people among them, not only none that did any good, but multitudes that did all the hurt they could: "They all lie in wait for blood, and hunt every man his brother. To get wealth to themselves, they care not what wrong, what hurt, they do to their neighbours and nearest relations. They act as if mankind were in a state of war, and force were the only right. They are as beasts of prey to their neighbours, for they all lie in wait for blood as lions for their prey; they thirst after it, make nothing of taking away any man's life or livelihood to serve a turn for themselves, and lie in wait for an opportunity to do it. Their neighbours are as beasts of prey to them, for they hunt every man his brother with a net; they persecute them as noxious creatures, fit to be taken and destroyed, though they are innocent excellent ones." We say of him that is outlawed, Caput gerit lupinum—He is to be hunted as a wolf. "Or they hunt them as men do the game, to feast upon it; they have a thousand cursed arts of ensnaring men to their ruin, so that they may but get by it. Thus they do mischief with both hands earnestly; their hearts desire it, their heads contrive it, and then both hands are ready to put it in execution." Note, The more eager and intent men are upon any sinful pursuit, and the more pains they take in it, the more provoking it is. 3. That the magistrates, who by their office ought to have been the patrons and protectors of right, were the practicers and promoters of wrong: That they may do evil with both hands earnestly, to excite and animate themselves in it, the prince asketh, and the judge asketh, for a reward, for a bribe, with which they well be hired to exert all their power for the supporting and carrying on of any wicked design with both hands. They do evil with both hands well (so some read it); they do evil with a great deal of art and dexterity; they praise themselves for doing it so well. Others read it thus: To do evil they have both hands (they catch at an opportunity of doing mischief), but to do good the prince and the judge ask for a reward; if they do any good offices they are mercenary in them, and must be paid for them. The great man, who has wealth and power to do good, is not ashamed to utter his mischievous desire in conjunction with the prince and the judge, who are ready to support him and stand by him in it. So they wrap it up; they perplex the matter, involve it, and make it intricate (so some understand it), that they may lose equity in a mist, and so make the cause turn which way they please. It is ill with a people when their princes, and judges, and great men are in a confederacy to pervert justice. And it is a sad character that is given of them (v. 4), that the best of them is as a brier, and the most upright is sharper than a thorn-hedge; it is a dangerous thing to have any thing to do with them; he that touches them must be fenced with iron (2 Sam. xxiii. 6, 7), he shall be sure to be scratched, to have his clothes torn, and his eyes almost pulled out. And, if this be the character of the best and most upright, what are the worst? And, when things have come to this pass, the day of thy watchmen comes, that is, as it follows, the day of thy visitation, when God will reckon with thee for all this wickedness, which is called the day of the watchmen, because their prophets, whom God set as watchmen over them, had often warned them of that day. When all flesh have corrupted their way, even the best and the most upright, what can be expected but a day of visitation, a deluge of judgments, as that which drowned the old world when the earth was filled with violence? 4. That there was no faith in man; people had grown so universally treacherous that one knew not whom to repose any confidence in, v. 5. "Those that have any sense of honour, or spark of virtue, remaining in them, have a firm regard to the laws of friendship; they would not discover what passed in private conversation, nor divulge secrets, to the prejudice of a friend. But those things are now made a jest of; you will not meet with a friend that you dare trust, whose word you dare take, or who will have any tenderness or concern for you; so that wise men shall give it and take it for a rule, trust you not in a friend, for you will find him false, you can trust him no further than you can see him; and even him that passes for an honest man you will find to be so only with good looking to. Nay, as for him that undertakes to be your guide, to lead you into any business which he professes to understand better than you, you cannot put a confidence in him, for he will be sure to mislead you if he can get any thing by it." Some by a guide understand a husband, who is called the guide of thy youth; and that agrees well enough with what follows, "Keep the doors of thy lips from her that lieth in thy bosom, from thy own wife; take heed what thou sayest before her, lest she betray thee, as Delilah did Samson, lest she be the bird of the air that carries the voice of that which thou sayest in thy bed-chamber," Eccl. x. 20. It is an evil time indeed when the prudent are obliged even thus far to keep silence. 5. That children were abusive to their parents, and men had no comfort, no satisfaction, in their own families and their nearest relations, v. 6. The times are bad indeed when the son dishonours his father, gives him bad language, exposes him, threatens him, and studies to do him a mischief, when the daughter rises up in rebellion against her own mother, having no sense of duty, or natural affection; and no marvel that then the daughter-in-law quarrels with her mother-in-law, and is vexatious to her. Either they cannot agree about their property and interest, or their humours and passions clash, or from a spirit of bigotry and persecution, the brother shall deliver up the brother to death, and the father the child, Matt. x. 4; Luke xxi. 16. It is sad when a man's betrayers and worst enemies are the men of his own house, his own children and servants, that should be his guard and his best friends. Note, The contempt and violation of the laws of domestic duties are a sad symptom of a universal corruption of manners. Those are never likely to come to good that are undutiful to their parents, and study to be provoking to them and cross them.

Seeking Comfort in God; The Sins of the People. (b. c. 700.)

7 Therefore I will look unto the Lord ; I will wait for the God of my salvation: my God will hear me. 8 Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me. 9 I will bear the indignation of the Lord , because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness. 10 Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets.   11 In the day that thy walls are to be built, in that day shall the decree be far removed. 12 In that day also he shall come even to thee from Assyria, and from the fortified cities, and from the fortress even to the river, and from sea to sea, and from mountain to mountain. 13 Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings.

The prophet, having sadly complained of the wickedness of the times he lived in, here fastens upon some considerations for the comfort of himself and his friends, in reference thereunto. The case is bad, but it is not desperate. Yet now there is hope in Israel concerning this thing.

I. "Though God be now displeased he shall be reconciled to us, and then all will be well, v. 7, 9. We are now under the indignation of the Lord; God is angry with us, and justly, because we have sinned against him." Note, It is our sin against God that provokes his indignation against us; and we must see it, and own it, whenever we are under divine rebukes, that we may justify God, and may study to answer his end in afflicting us, by repenting of sin and breaking off from it. Now, at such a time, 1. We must have recourse to God under our troubles (v. 7): Therefore I will look unto the Lord. When a child of God has ever so much occasion to cry, Woe is me (as the prophet here, v. 1), yet it may be a comfort to him that he has a God to look to, a God to come to, to fly to, in whom he may rejoice and have satisfaction. All may look bright above him when all looks black and dark about him. The prophet had been complaining that there was no comfort to be had, no confidence to be put, in friends and relations on earth, and this drives him to his God: Therefore I will look unto the Lord. The less reason we have to delight in any creature the more reason we have to delight in God. If princes are not to be trusted, we may say, Happy is the man that has the God of Jacob for his help, and happy am I, even in the midst of my present woes, if he be my help. If men be false, this is our comfort, that God is faithful; if relations be unkind, he is and will be gracious. Let us therefore look above and beyond them, and overlook our disappointment in them, and look unto the Lord. 2. We must submit to the will of God in our troubles: "I will bear the indignation of the Lord, will bear it patiently, without murmuring and repining, because I have sinned against him." Note, Those that are truly penitent for sin will see a great deal of reason to be patient under affliction. Wherefore should a man complain for the punishment of his sin? When we complain to God of the badness of the times we ought to complain against ourselves for the badness of our own hearts. 3. We must depend upon God to work deliverance for us, and put a good issue to our troubles in due time; we must not only look to him, but look for him: "I will wait for the God of my salvation, and for his gracious returns to me." In our greatest distresses we shall see no reason to despair of salvation if by faith we eye God as the God of our salvation, who is able to save the weakest upon their humble petition, and willing to save the worst upon their true repentance. And, if we depend on God as the God of our salvation, we must wait for him, and for his salvation, in his own way and his own time. Let us now see what the church is here taught to expect and promise herself from God, even when things are brought to the last extremity. (1.) My God will hear me; if the Lord be our God, he will hear our prayers, and grant an answer of peace to them. (2.) "When I fall, and am in danger of being dashed in pieces by the fall, yet I shall arise, and recover myself again. I fall, but am not utterly cast down," Ps. xxxvii. 24. (3.) "When I sit in darkness, desolate and disconsolate, melancholy and perplexed, and not knowing what to do, nor which way to look for relief, yet then the Lord shall be a light to me, to comfort and revive me, to instruct and teach me, to direct and guide me, as a light to my eyes, a light to my feet, a light in a dark place." (4.) He will plead my cause, and execute judgment for me, v. 9. If we heartily espouse the cause of God, the just but injured cause of religion and virtue, and make it our cause, we may hope he will own our cause, and plead it. The church's cause, though it seem for a time to go against her, will at length be pleaded with jealousy, and judgment not only given against, but executed upon, the enemies of it. (5.) "He will bring me forth to the light, make me shine eminently out of obscurity, and become conspicuous, will make my righteousness shine evidently from under the dark cloud of calumny, Ps. xxxvii. 6; Isa. lviii. 10. The morning of comfort shall shine forth out of the long and dark night of trouble." (6.) "I shall behold his righteousness; I shall see the equity of his proceedings concerning me and the performance of his promises to me."

II. Though enemies triumph and insult, they shall be silenced and put to shame, v. 8, 10. Observe here,

1. How proudly the enemies of God's people trample upon them in their distress. They said, Where is the Lord their God? As if because they were afflicted God had forsaken them, and they knew not where to find him with their prayers, and he knew not how to help them with his favours. This David's enemies said to him, and it was a sword in his bones, Ps. xlii. 10, and see Ps. cxv. 2. Thus, in reproaching Israel as an abandoned people, they reflected on the God of Israel as an unkind unfaithful God.

2. How comfortably the people of God by faith bear up themselves under these insults (v. 8): "Rejoice not against me, O my enemy! I am now down, but shall not be always so, and when my God appears for me then she that is my enemy shall see it, and be ashamed" (not only being disappointed in her expectations of the church's utter ruin, but having the same cup of trembling put into her hand), "then my eyes shall behold her in the same deplorable condition that I am now in; now shall she be trodden down." Note, The deliverance of the church will be the confusion of her enemies; and their shame shall be double, when, as they have trampled upon God's people, so they shall themselves be trampled upon.

III. Though the land continue a great while desolate, yet it shall at length be replenished again, when the time, even the set time, of its deliverance comes. 1. Its salvation shall not come till after it has been desolate; so the margin reads it, v. 13. God has a controversy with the land, and it must lie long under his rebukes, because of those that dwell therein; it is their iniquity that makes their land desolate (Ps. cvii. 34); it is for the fruit of their doings, their evil doings which they have been themselves guilty of, and the evil fruit of them, the sins of others, which they have been accessory to by their bad influence and example. For this they must expect to smart a great while; for the world shall know that God hates sin even in his own people. 2. When it does come it shall be a complete salvation; and it seems to refer to their deliverance out of Babylon by Cyrus, which Isaiah about this time prophesied of, as a type of our redemption by Christ. (1.) The decree shall be far removed. God's decree concerning their captivity, and Nebuchadnezzar's decree concerning the perpetuity of it, his resolution never to release them, "these shall be set aside and revoked, and you shall hear no more of them; they shall no more lie as a yoke upon thy neck." (2.) Jerusalem and the cities of Judah shall be again reared: Then thy walls shall be built, walls for habitation, walls for defence, house-walls, town-walls, temple-walls; it is in order to these that the decree is repealed, Isa. xliv. 28. Though Zion's walls may lie long in ruins, there will come a day when they shall be repaired. (3.) All that belong to the land of Israel, whithersoever dispersed, and howsoever distressed, far and wide over the face of the whole earth, shall come flocking to it again (v. 12): He shall come even to thee, having liberty to return and a heart to return, from Assyria, whither the ten tribes were carried away, though it lay remote, and from the fortified cities, and from the fortress, those strongholds in which they thought they had them fast; for when God's time comes, though Pharaoh will not let the people go, God will fetch them out with a high hand. They shall come from all the remote parts, from sea to sea and from mountain to mountain, not turning back for fear of your discouragements, but they shall go from strength to strength till they come to Zion. Thus in the great day of redemption God will gather his elect from the four winds.

Encouraging Prospects; Encouraging Promises. (b. c. 700.)

14 Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old. 15 According to the days of thy coming out of the land of Egypt will I shew unto him marvellous things. 16 The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf. 17 They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the Lord our God, and shall fear because of thee. 18 Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. 19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. 20 Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.

Here is, I. The prophet's prayer to God to take care of his own people, and of their cause and interest, v. 14. When God is about to deliver his people he stirs up their friends to pray for them, and pours out a spirit of grace and supplication, Zech. xii. 10. And when we see God coming towards us in ways of mercy, we must go forth to meet him by prayer. It is a prophetic prayer, which amounts to a promise of the good prayed for; what God directed his prophet to ask no doubt he designed to give. Now, 1. The people of Israel are here called the flock of God's heritage, for they are the sheep of his hand, the sheep of his pasture, his little flock in the world; and they are his heritage, his portion in the world. Jacob is the lot of his inheritance. 2. This flock dwells solitarily in the wood, or forest, in the midst of Carmel, a high mountain. Israel was a peculiar people, that dwelt alone, and was not reckoned among the nations, like a flock of sheep in a wood. They were now a desolate people (v. 13), were in the land of their captivity as sheep in a forest, in danger of being lost and made a prey of to the beasts of the forest. They are scattered upon the mountains as sheep having no shepherd. 3. He prays that God would feed them there with his rod, that is, that he would take care of them in their captivity, would protect them, and provide for them, and do the part of a good shepherd to them: "Let thy rod and staff comfort them, even in that darksome valley; and even there let them want nothing that is good for them. Let them be governed by thy rod, not the rod of their enemies, for they are thy people." 4. He prays that God would in due time bring them back to feed in the plains of Bashan and Gilead, and no longer to be fed in the woods and mountains. Let them feed in their own country again, as in the days of old. Some apply this spiritually, and make it either the prophet's prayer to Christ or his Father's charge to him, to take care of his church, as the great Shepherd of the sheep, and to go in and out before them while they are here in this world as in a wood, that they may find pasture as in Carmel, as in Bashan and Gilead.

II. God's promise, in answer to this prayer; and we may well take God's promises as real answers to the prayers of faith, and embrace them accordingly, for with him saying and doing are not two things. The prophet prayed that God would feed them, and do kind things for them; but God answers that he will show them marvellous things (v. 15), will do for them more than they are able to ask or think, will out-do their hopes and expectations; he will show them his marvellous lovingkindness, Ps. xvii. 7. 1. He will do that for them which shall be the repetition of the wonders and miracles of former ages—according to the days of thy coming out of the land of Egypt. Their deliverance out of Babylon shall be a work of wonder and grace not inferior to their deliverance out of Egypt, nay, it shall eclipse the lustre of that (Jer. xvi. 14, 15), much more shall the work of redemption by Christ. Note, God's former favours to his church are patterns of future favours, and shall again be copied out as there is occasion. 2. He will do that for them which shall be matter of wonder and amazement to the present age, v. 16, 17. The nations about shall take notice of it, and it shall be said among the heathen, The Lord has done great things for them, Ps. cxxvi. 2. The impression which the deliverance of the Jews out of Babylon shall make upon the neighbouring nations shall be very much for the honour both of God and his church. (1.) Those that had insulted over the people of God in their distress, and gloried that when they had them down they would keep them down, shall be confounded, when they see them thus surprisingly rising up; they shall be confounded at all the might with which the captives shall now exert themselves, whom they thought for ever disabled. They shall now lay their hands upon their mouths, as being ashamed of what they have said, and not able to say more, by way of triumph over Israel. Nay, their ears shall be deaf too, so much shall they be ashamed at the wonderful deliverance; they shall stop their ears, as being not willing to hear any more of God's wonders wrought for that people, whom they had so despised and insulted over. (2.) Those that had impudently confronted God himself shall now be struck with a fear of him, and thereby brought, in profession at least, to submit to him (v. 17): They shall lick the dust like a serpent, they shall be so mortified, as if they were sentenced to the same curse the serpent was laid under (Gen. iii. 14), Upon thy belly shalt thou go, and dust shalt thou eat. They shall be brought to the lowest abasements imaginable, and shall be so dispirited that they shall tamely submit to them. His enemies shall lick the dust, Ps. lxxii. 9. Nay, they shall lick the dust of the church's feet, Isa. xlix. 23. Proud oppressors shall now be made sensible how mean, how little, they are, before the great God, and they shall with trembling and the lowest submission move out of the holes into which they had crept (Isa. ii. 21), like worms of the earth as they are, being ashamed and afraid to show their heads; so low shall they be brought, and such abjects shall they be, when they are abased. When God did wonders for his church many of the people of the land became Jews, because the fear of the Jews, and of their God, fell upon them, Esth. viii. 17. So it is promised here: They shall be afraid of the Lord our God, and shall fear because of thee, O Israel! Forced submissions are often but feigned submissions; yet they redound to the glory of God and the church, though not to the benefit of the dissemblers themselves.

III. The prophet's thankful acknowledgment of God's mercy, in the name of the church, with a believing dependence upon his promise, v. 18-20. We are here taught,

1. To give to God the glory of his pardoning mercy, v. 18. God having promised to bring back the captivity of his people, the prophet, on that occasion, admires pardoning mercy, as that which was at the bottom of it. As it was their sin that brought them into bondage, so it was God's pardoning their sin that brought them our of it; Ps. lxxxv. 1, 2, and Isa. xxxiii. 24; xxxviii. 17; lx. 1, 2. The pardon of sin is the foundation of all other covenant-mercies, Heb. viii. 12. This the prophet stands amazed at, while the surrounding nations stood amazed only at those deliverances which were but the fruits of this. Note, (1.) God's people, who are the remnant of his heritage, stand charged with many transgressions; being but a remnant, a very few, one would hope they should all be very good, but they are not so; God's children have their spots, and often offend their Father. (2.) The gracious God is ready to pass by and pardon the iniquity and transgression of his people, upon their repentance and return to him. God's people are a pardoned people, and to this they owe their all. When God pardons sin, he passes it by, does not punish it as justly he might, nor deal with the sinner according to the desert of it. (3.) Though God may for a time lay his own people under the tokens of his displeasure, yet he will not retain his anger for ever, but though he cause grief he will have compassion; he is not implacable; yet against those that are not of the remnant of his heritage, that are unpardoned, he will keep his anger for ever. (4.) The reasons why God pardons sin, and keeps not his anger for ever, are all taken from within himself; it is because he delights in mercy, and the salvation of sinners is what he has pleasure in, not their death and damnation. (5.) The glory of God in forgiving sin is, as in other things, matchless, and without compare. There is no God like unto him for this; no magistrate, no common person, forgives as God does. In this his thoughts and ways are infinitely above ours; in this he is God, and not man. (6.) All those that have experienced pardoning mercy cannot but admire that mercy; it is what we have reason to stand amazed at, if we know what it is. Has God forgiven us our transgressions? We may well say, Who is a God like unto thee? Our holy wonder at pardoning mercy will be a good evidence of our interest in it.

2. To take to ourselves the comfort of that mercy and all the grace and truth that go along with it. God's people here, as they look back with thankfulness upon God's pardoning their sins, so they look forward with assurance upon what he would yet further do for them. His mercy endures for ever, and therefore as he has shown mercy so he will, v. 19, 20. (1.) He will renew his favours to us: He will turn again; he will have compassion; that is, he will again have compassion upon us as formerly he had; his compassions shall be new every morning; he seemed to be departing from us in anger, but he will turn again and pity us. He will turn us to himself, and then will turn to us, and have mercy upon us. (2.) He will renew us, to prepare and qualify us for his favour: He will subdue our iniquities; when he takes away the guilt of sin, that it may not damn us, he will break the power of sin, that it may not have dominion over us, that we may not fear sin, nor be led captive by it. Sin is an enemy that fights against us, a tyrant that oppresses us; nothing less than almighty grace can subdue it, so great is its power in fallen man and so long has it kept possession. But, if God forgive the sin that has been committed by us, he will subdue the sin that dwells in us, and in that there is none like him in forgiving; and all those whose sins are pardoned earnestly desire and hope; to have their corruptions mortified and their iniquities subdued, and please themselves with the hopes of it. If we be left to ourselves, our iniquities will be too hard for us; but God's grace, we trust, shall be sufficient for us to subdue them, so that they shall not rule us, and then they shall not ruin us. (3.) He will confirm this good work, and effectually provide that his act of grace shall never be repealed: Thou wilt cast all their sins into the depth of the sea, as when he brought them out of Egypt (to which he has an eye in the promises here, v. 15) he subdued Pharaoh and the Egyptians, and cast them into the depth of the sea. It intimates that when God forgives sin he remembers it no more, and takes care that it shall never be remembered more against the sinner. Ezek. xviii. 22, His transgressions shall not be mentioned unto him; they are blotted out as a cloud which never appears more. He casts them into the sea, not near the shore-side, where they may appear again next low water, but into the depth of the sea, never to rise again. All their sins shall be cast there without exception, for when God forgives sin he forgives all. (4.) He will perfect that which concerns us, and with this good work will do all that for us which our case requires and which he has promised (v. 20): Then wilt thou perform thy truth to Jacob and thy mercy to Abraham. It is in pursuance of the covenant that our sins are pardoned and our lusts mortified; from that spring all these streams flow, and with these he shall freely give us all things. The promise is said to be mercy to Abraham, because, as made to him first, it was mere mercy, preventing mercy, considering what state it found him in. But it was truth to Jacob, because the faithfulness of God was engaged to make good to him and his seed, as heirs to Abraham, all that was graciously promised to Abraham. See here, [1.] With what solemnity the covenant of grace is ratified to us; it was not only spoken, written, and sealed, but which is the highest confirmation, it was sworn to our fathers; nor is it a modern project, but is confirmed by antiquity too; it was sworn from the days of old; it is an ancient charter. [2.] With what satisfaction it may be applied and relied upon by us; we may say with the highest assurance, Thou wilt perform the truth and mercy; not one iota or tittle of it shall fall to the ground. Faithful is he that has promised, who also will do it.

CHAP. VII.

Verſe I. WOe is me, for I am as when they have gathered the ſummer-fruits] Allai li Alaſſe for me. This laſt ſermon of his, the Prophet begins with a patheticall quiritation: bewailing his own unhappineſſe in the little good ſucceſſe of his miniſtery. Mirifice autem noſtris temporibus hic ſermo convenit, ſaith Gualther: This diſcourſe ſuites well with theſe times; wherein we may juſtly cry out with the Prophet Eſay, Who hath beleeved our report? And againe, O my leaneneſſe, my leaneneſſe! woe is me, for there is only as the ſhaking of an olive-tree, and as the gleaning grapes when the vintage is done Eſai. 24.13, 16.Hei mihi quàm pingui macer eſt mihi taurus in arvo. Though he had worne himſelf to a very ſceleton in the Lords work; yet had he laboured in vaine, Iſrael was not gathered chap. 49.4, 5. and hence his wofull complaint. The like we read of Elias 1 King. 19.10. where he bitterly bewailes his aloneneſſe: So did A[illegible: 1 letter]hanaſius in his age, and Baſil in his. Faſciculus temporum Anno, 884. cryes out, for the paucity of good people, Heu, heu, Domine Deus, Alaſſe, Lord, how few appeare to be on thy ſide. Apparent rari nantes in gurgite vaſto.Virgil. And Gualther complaines, that the Anabaptiſts in Germany urged this as chief argument to draw people from communion with our churches,In loc. that there was ſo little good done by preaching, and ſo few ſoules converted. Hence ſome miniſters deſpond, and are ready to kick up all. Latimer tells of one who gave this anſwer why he left off preaching, becauſe he ſaw he did no good. This, ſaith Latimer, is a naughty, a very naughty anſwer. A grief it will be, and fit it ſhould be: piety to God and pitty to men calls for it. Chriſt wept over Ieruſalem: Paul had great heavineſſe and continuall ſorrow in his heart (not inferiour to that of a woman in travel) for his contumacious countreymen: [non-Latin text not transcribed]. Rom. 9.2. neither could he ſpeak of thoſe lewd loſels at Philippi with dry eyes Philip 3.18. But an utter diſcouragement it ſhould not be, ſith our reward is with God howſoever Eſay 49.5. and perhaps a larger, becauſe we have wrought with ſo little encouragement; we have plowed when others have only trod out the corn:Hoſ. 10.91. they trod and fed together, when as thoſe that plow have no refreſhing till the work be done. Certaine it is that God will reward his faithfull ſervants ſecundum laborem, non ſecundum proventum, [non-Latin text not transcribed]. according to their paines taken in the miniſtery, and not according to their peoples profiting.

There is no cluſter to eate] None to ſpeak of: hedge-fruit there is great ſtore: wild-grapes not a few: grapes of Sodom, cluſters of Gomorrah: But for good grapes, pleaſant fruit, godly people, there is a wondrous ſcarcity of ſuch. Diogenes lighted a candle at noon-day to look for a man: the Hoſt of Nola went to the graves to call for the good men of the town. Tully ſaith, that if there be one good Poet in an age, it is well. Chriſt wondred at one good Nathaniel, and tells us in the ſame chapter, that they are but few that receive him, and with him the adoption of ſons Ioh. 1.12. Cluſters we muſt not look for: bu[illegible: 1 letter] if there be found two or three berries in the top of the uppermoſt bough: four or five in the outmoſt fruitfull branches, it's well. Sufficit mihi auditor unus, ſufficit nullus. Iſa. 17.6. Paul when he came firſt to Philippi had a poore audience; only a few women Act. 16.13. and one convert: neither had he much better ſucceſſe at Athens; and no Church could be planted there Act. 17.

my ſoule deſired the firſt ripe fruites] praecocem fructum, the rath-ripe fruit, as a great dainty, a precious rarity. We highly prize nettle-buds, when they firſt bud: ſo doth God our young ſervices. Ier. 1.11. he made choice of the almond tree becauſe it bloſſometh firſt: ſo of Ieremy from his infancy. He called for firſt-fruites of trees, and of the earth, in the ſheafe, in the threſhing-floore, in the dough, in the loaves. He would have eares of corne, dried by the fire; and wheat beaten out of the green eares Lev. 2.14. He would have the primiroſe of our child-hood. There were three ſorts of firſt-fruites: 1. Of eares of corne offered about the Paſſeover. 2. Of the loaves, offered about Pentecoſt. 3. About the end of the yeare, in Autumne. Now of the two firſt God had a part, not of the laſt. He likes not of thoſe Arbores autumnales Jude 13. [non-Latin text not transcribed]. that bud at later end of harveſt. Converſion (as Divines obſerve) uſually falleth out between eighteen yeares of age, and eight and twenty: Beſides Abraham in the old Teſtament, and Nicodemus in the New, we have not many inſtances of men converted in old age. When people grow croked and rooted in evill practiſes, they are hardly ever ſet ſtraight againe. Remember therefore thy Creator in the dayes of thy youth: Eccleſ. 12.1. his ſoule delighteth in the firſt ripe fruites. Remember that Jeſus Chriſt ſhed his blood for thee, when he was but 8. dayes old: and took thee into his family by baptiſme, when thou didſt hang on thy mothers breſt.

Verſe 2. The good man is periſhed out of the earth] Heb: The Saint, or gracious man, that out of mercy obtained of God, can extend mercy to men. Rari quippe boni. Of ſuch it may be ſaid, as One doth of faithfull friends in this age, that they are all (for moſt part) gone on pilgrimage: and their return is uncertaine.

and there is none upright among men] None (to ſpeak of) that maketh ſtraight pathes for his feet Heb. 12.13. that foots it aright, according to the truth of the Goſpell Gal. 2.14. that walketh evenly Gen. 17.1. and accurately, [non-Latin text not transcribed]. as it were by line and by rule Eph. 5.15. and that halts not between two opinions, as thoſe Iſraelites; but is right in his judgement, and undefiled in his way Pſal. 119.1. rather deſi[illegible: 1 letter]ing to be good, then to ſeem to be ſo: few ſuch to be found ſurely: black ſwans you may count and call them.

Sed nec Brutus erit, Bruti nec avunculus uſquam.Inven.

They all lie in wait for blood] A company of ſanguinaries, blood-ſuckers, hunting for the precious lives of men; but eſpecially of ſuch as reprove them in the gate. If you touch them in their luſts, they will ſeek to touch you in your life, as Ioaſh did Zachary, and as the Prieſts and people ſaid of Jeremy This man is worthy to die. All malice is bloody, and wiſheth him out of the world, whom it ſpiteth.

they bunt every man his brother with a net] They add fraud to their force, and craft to their cruelty: theſe ſeldome goe fundered; as ſome write of the aſp, he never wanders alone without his companion with him; and as the ſcripture ſpeakes of thoſe birds of prey and deſolation, none of them ſhall want their mate. Eſa. 34.16. The matter is made the worſe, becauſe it is a brother whom they hunt; whether he be ſo by race, place, or grace, a brother ſhould be better dealt with.

Verſe 3. That they may de evill with both hands earneſtly] Heb: for good and all, or, for adoe: that they may ſpeak and do evill as they can Ier. 3.5. and ſeek to out-ſin one another; like unhappy boyes that ſtrive who ſhall go furtheſt in the dirt. Nolunt ſolita peccare, ſaith Seneca: Et pudet non eſſe impudentes, ſaith Auſtin. Luther teſtifieth of the Monkes in Germany, that they were ſo deſperately wicked, ut nihil cogitent quod non idem patrare auſint, that they could not deviſe that wickedneſſe, which they durſt not do.

The Prince asketh] A beggerly practiſe for a Prince, but ſo baſe they were grown, and ſo greedy of filthy lucre. The Prince asketh, and, by asking onely, compelleth: for who dare deny him? If ſome Naboth do, he ſhall die for it. There is a memorable ſtory of a poor man in Spain, to whom when the Lords Inquiſitours ſent for ſome of his pears, which they had caſt their eye upon; he for fear of offending, brought them his pears,Heyl. Geog. tree and all by the roots.

and the Judge asketh for a reward] Heb.Plaut. The Judge for a reward, ſc. will gratifie that ſordidum Poſcinummium, the Prince: who when he giveth him his Commiſſions hinteth to him haply,Dio. as Nero did to his publike Officers, Scis quid nobis opus eſt. Thou knoweſt what I want, and muſt have: ſee then that thou help me to it.Speed. Such trading there was likewiſe betwixt our Rich. 2. and Judge Belknap with his fellows. To this purpoſe, the Chaldee paraphraſt here: The Prince, ſaith He, requireth ſupplies of the Judge, and this beſpeaketh him, Fac pro me, & retribuam tibi; Negotiate for me, and I will be thy pay-maſter; favour me, help mee at my need, and I will requite thy curteſie, whenſoever thou wilt. Thus muli mutuo ſcabunt, one hand claws another: and betwixt the oppreſſive Prince, and uncoſcionable Judge, the law is ſlacked, and judgement doth never go forth: for the wicked doth compaſſe about the righteous: therefore wrong judgement proceedeth, Hab. 1.4.

and the great man, hee uttereth his miſchievous deſire] Heb. he ſpeaketh out the corruption of his ſoul. He doth it. Emphaticum eſt pronomen Ipſe, ſaith Calvin. This ſame He hath a ſpeciall Emphaſis in it, q. d. This impudent man being now paſt all grace (for Illum ego peri[illegible: 1 letter]ſſe dico, Curtius. cui perit pudor) boaſteth of his villany: and thinks to bear it out bravely, becauſe it is facinus majores abollae, the fact of a great One. But who is this He, this great man in the Text, that dares thus obtrude, and juſtifie to the world his moſt malapert miſdemeanour? The rich Client, ſaith Calvin, Ibi fas ubi maxima merces. that hath his money to plead for him: for in ſuits both of love and of law, money (moſtly) maketh maſtery: and Angels trouble the current of juſtice (ſaith One) at certain ſeaſons. Others underſtand it of Counſellours, Pleaders, Advocates, Sollicitours, and other Officers of Juſtice: who when as they ought to reprove the iniquity of the Judges, do rather help it forward, by juſtifying the wicked for a reward, and taking away the righteouſneſſe of the righteous from him, Eſay 5.20. by making the law a noſe of wax, and by quirks and devices, varniſhing falſhood and wrong-dealing.

ſo they wrap it up.] Contorcnplicant: they wreath their wrong-dealings together, as a rope twiſted of many threeds,Speed. till their iniquity be found to be hatefull: till there wanteth but an hurdle, an horſe, and a halter (as Belknap ſaid of himſelf) to do them right. They make a league together, they joyn and ſtrengthen their evil counſels, and frauds, &c, ſo Mr. Diodate. Theſe men agree among themſelves, and conſpire with one conſent to do evil: ſo the Geneviſts.

Verſe 4. The beſt of them is as a brier] which a man cannot handle without hurt. See 2 Sam. 23.6. Pſal. 55.21. and 58.10. Ezek. 2.6. Mat. 7.16. and 13, 7, 22. ſo, you cannot deal with them without danger: guilt, or grief you ſhall be ſure of. Lot felt it ſo at Sodom, 2 Pet. 2.7, 8. and ſo did tho[illegible: 1 letter]e that ſet up that bramble Abimelech, for their king, Judg. 9.

The moſt upright is ſharper then a thorn-hedge] Ʋt ibi inveniatur dolor, ubi ſperabatur auxilium, ſaith Hierom here: ſo that a man ſhall have grief, where he hoped for help and ſuccour: as a man that taking hold of a thorn-hedge to get over, hath his fingers prickt by it, and is glad to let go: Or, as a ſheep, that flying to the buſh for defence in weather, loſeth part of her fleece. Now if the beſt, and moſt upright among them were no better: what can be imagined of the many? and what better can be hoped for by us (for one egge is not more like another, [non-Latin text not transcribed]. then theſe times are thoſe here deſcribed: it is but the ſame fable acted over again, onely every thing is now worſe then ever) then a day of viſitation, a time of perplexily, as it followeth here? For while they be folden together as thorns, and while they bee drunken as drunkards, they ſhall be devoured as ſtubble fully dry, Nah. 1, 10. as ſear thorns under the pot, Eccleſ. 7.6. I will go thorow theſe briers, ſaith God, I will burn them together, Eſay 27.4. they ſhall be utterly burnt with fire in the ſame place, 2 Sam. 23.7. that is, in hell, as ſome interpret it.

The day of thy watch-men, and thy viſitation cometh] Where ſinne is in the ſaddle, puniſhment will be upon the crupper. God will have a viſitation-day: and that for his Watch-men, Prophets, and Governours, as well as for the common ſort. Thy viſitation cometh, Thou ſhalt ſhare in puniſhment with them, as thou haſt done in ſinne: neither ſhall it help thee to ſay, Our Watch-men were in fault: for God will viſit you all: and his Viſitation-Articles will bee very ſtrict and criticall.

Now ſhall be their perplexity] They ſhall be ſo intricated, and intangled; ſo enſnared and enſnarled, as that they ſhall not know which way to turn them. They ſhall be in as great a diſtreſſe as Iſrael was at the red-ſea, Exod. 14.3. or as the Jews at Shuſhan were, when the decree was gone out for their utter deſtruction, Eſth. 3.15. or as Manaſſeh was, when taken by the Aſſyrians among the thorns, he was bound with fetters, and carried to Babylon, 2 Chron. 33.11.

Verſe. 5. Truſt ye not in a friend] Friends (ſaid Socrates) there is no friend: And a friend is a changeable creature, ſaith Another: all in changeable colours as the Peacock, as often changed as moved. Beſides, [non-Latin text not transcribed]. many friends are not more fickle then falſe, like deep ponds, cleer at the top, and all muddy at the bottome. Fide ergo: ſed cui vide. Try before you truſt: and when you have tried your utmoſt, truſt not over-farre, leſt you cry out at length, as Queen Elizabeth did, In truſt I have found treaſon: or as Julius Caefar, when ſtabb'd by Brutus among others, What thou my ſonne Brutus? He was ſlain in the Senate-houſe, with 23. wounds, given (moſt part) by them whoſe lives he had preſerved.

Put ye not confidence in a guide] Potenti & pollenti conſilio & auxilio. Tarnou. Be he never ſo potent, or politick, beyond thouſand others, as the word importeth: and as the people ſaid to David, But now thou art worth ten thouſand of us, 2 Sam. 18.3. thou art the light of Iſrael, thou art the breath of our noſtrils: ſo that if thou miſtary, we ſhall all breath out our laſt. All which notwithſtanding, Princes are not to be truſted, Pſal. 62.7. and 118.8, 9. and 146.3. for either they may die, or their affections may die; all their golden thoughts may periſh. Great mens words, ſaith One, are like dead mens ſhooes: hee may go bare-foot that waiteth for them.

Keep the doors of thy mouth from her that lieth in thy boſom] from thy wife, thine [non-Latin text not transcribed], called the wife of thy boſome, becauſe ſhe ſhould be as dear unto thee as the heart in thy boſom. Be not too open-hearted to her, leſt ſhe tell all, as Sampſons wife: or as Fulvia in Saluſt, who declared all the ſecrets of Cncius, In bell. Catilinar. a noble Roman, her fooliſh lover. A fool telleth all, ſaith Solomon, Prov. 29.11. he is as little able to keep, as to give counſel. He is full of chinks, and leaks every way: the doors of his mouth are ſeldome kept ſhut: you may know him by his gaping: fools are called by Ariſtophanes, and Lucian, [non-Latin text not transcribed], Gapers. but a wiſe man keepeth it in till afterwards, Prov. 29.11. Tacitus he holds to be the beſt Hiſtorian: and keeps his mouth with a bridle as David did, Pſal. 39. and as the Poets fain of Pegaſus, that he had a golden bridle put upon him by Minerva, their goddeſſe of Wiſdome. God and Nature have taught us by the ſite of the tongue in a mans mouth to take heed to it, and to keep the doors of it: and when all's done, to pray God to keep that door, Pſal. 141.3. The tongue is ever in udo, in a moiſture: but yet tied by the roots, that it may not ſtirre out of place; It is alſo guarded with a percullis of teeth, and a two-leaved gate of lips, which we muſt carefully keep, and hold that for an Oracle, Si ſapis, arcano vina recende cado.

Verſe 6. For the ſonne diſhonoureth the father] Or, revileth the father, Menabbe[illegible: 1 letter]. be-Nabals him, beknaves him (of Nabal comes Nebulo) turpitudine afficit beſpatles him, vilifieth him. This is monſtrous wickedneſſe, Mal. 1.6. and a ſure ſigne the devil hath ſet his limbs in a man that is thus unnaturall, fierce, traiterous, heady, high-minded: which yet is foretold of theſe dregs of times, theſe laſt and worſt dayes, both by our Saviour, Mat. 10.21, 35, 36. and likewiſe by St. Paul, 2 Tim. 3.3, 4. Such a ſonne was He, who when his father complained, that never father had ſo undutifull a child as he had: Yes, Full. holy State ſaid his ſonne, (with leſſe grace then wit) my grandfather had. Such a ſonne was Ham, and Abſalom, and Amida, ſon of Muleaſſes King of Tunes, Turk hiſt. 745. who caſt his father out of his Kingdom, and put out his eyes: and Henry, Speed. eldeſt ſonne to our Henry 2. who rebelled againſt his father, and died before him of a fever, and a flux, with excoriatiation of the bowels: And laſtly, Adolphus Egmondanus, Cominaeus. who impriſoned his own fater ſix yeers, for no other cauſe but for living ſo long; and keeping him from the Dukedome of Gelderland.

The daughter riſeth up againſt her her mother] As Mr. Fox mentioneth, ſome that witneſſed againſt their own parents here in Q. Maries dayes: and were a means of their Martyrdome.

A mans enemies are the men of his own houſe] See Mat. 10.36. with the Note, and take our Saviours counſel there; Be ye wiſe as ſerpents, innocent as doves: but beware of men, yea of the men of your own houſe.

Fide Deo ſoli: mortali fidito nulli: Fallunt mortales: fallere Jova nequit.

Verſe 7. Therefore will I look unto the Lord] Therefore: inaſmuch as there is no faith nor fair-dealing amongſt men, I will look unto the Lord; look wiſhly and intently, as a watch-man in his watch-tower doth look as farre as ever he can ſee on every ſide. I alſo will lift up mine eyes unto thoſe hills of heaven, from whence cometh my help, Pſal. 121.1. I will pray and look up, Pſal. 5.3. I will keep cloſe communion with the Lord, and by faith commit the keeping of my ſoul to him in well-doing, as unto a faithfull Creatour, 1 Pet. 4.19. This I will do: and yet more then this.

I will wait for the God of my ſalvation] If he tarry, I will wait for him: becauſe he will ſurely come,Rev. 13.10. & 14.12. Pſal. 119. he will not tarry, Hab. 2.3. This is the voice of faith: and here is the faith and patience of the Saints. God ſometimes lies off and ſtayes long; even till our eyes even fail with looking for his ſalvation; and all to try what we will do: as Samuel tried Saul, who becauſe he ſtayed not out his juſt time, loſt his kingdom. David waited for for the kingdom; and had it not, till he had learned to quiet and behave himſelf as a child weaned of his mother, Pſal. 131.2. Thoſe in Eſther waited for deliverance: and had it not, till almoſt forſaken of their hopes. I have waited for thy ſalvation, O Lord, ſaith dying Jacob: and I will wait for the God of my ſalvation, Gen. 49. ſaith our Prophet here, for a preſident to all the good ſouls of his time. Let us but conſider our diſtance from God in worth and degree; together with our dependance upon him, our undone condition without him, how long he waited for us, how he hath hitherto helped us, as 1 Sam. 7.12. and now ſeems to ſay unto us,Joh. 13.7. as he did once to Peter, What I do, thou knoweſt not now, but thou ſhalt know hereafter; and we ſhall be content to wait, as here, and to ſay,

My God will hear me] According to my faith, and his own faithfulneſſe. The whole force of faith conſiſteth in this, ſaith Luther, Ʋt quis benè applicet pronomina, that a man will apply pronounes:Luth. in Gal. 1. that he can fiducially ſay, My God: and, will hear me. Were it not for this word of poſſeſſion mine, the devil might ſay the Creed to as good purpoſe as we. He beleeveth there is a God, and a Chriſt, and ſuch a Chriſt, as is there deſcribed: but that which torments him is, he can ſay my, to never an Article of the Faith. Time was, when Chriſt heard the devil begging that he might enter into the ſwine: but he could not ſay, My God hath heard me. Let us ſecure our intereſt in God: let us individuate Chriſt, and appropriate him to our ſelves, [non-Latin text not transcribed]. by a particular faith, and then all ſhall be well with us.

Verſe 8. Rejoyce not againſt me, O mine enemy] Here's the triumph of faith, in the fail of outward comforts, in the middeſt of the worlds inſultations and irriſions. Ne laeteris de me. O daughter of Babylon that art to be deſtroyed, thou that art victrix gentium, captiva vitiorum (as Auſtin ſaid of Rome in her pride) thou that for preſent carrieſt the ball upon the foot, and none can come neer thee: Rejoyce not againſt me, as forlorn and hopeleſſe: ſay not, This is Zion the outcaſt, whom no man ſeeketh after. Jer. 30.17. For aſſure thy ſelf, The right hand of the Lord will change all this, and Flebile principium melior fortuna ſequetur.

When I fall, I ſhall ariſe] Becauſe fall I never ſo low, I cannot fall below the ſupporting hand of God, which will help me up againe Pſa. 37.24. The wicked fall and never riſe Am. 8.14. they ſhall drink of the cup of Gods wrath, and be drunken, and ſpue, and fall, and riſe no more Jer. 25.27. their carcaſſes ſhall fall as dung upon the open field, and as the handfull after the harveſt-man, and none ſhall gather them Jer. 9.22. This is fearfull. If Haman fall before Mordecai the Jew, he ſhall not eaſily ſtop, or ſtep back. Eſth. 6.13. A Jew may fall before a Perſian and get up and prevaile. But if a Perſian or other perſecutor begin to fall before a Jew, he can neither ſtay, nor riſe. There is an inviſible hand of Omnipotency that ſtrikes in for his own, and confounds their oppoſites.

when I ſit in darkneſſe, the Lord ſhall be a light unto me] He can lighten the greateſt darkneſſe: as he did the dungeons to the Martyrs.Acts &. mon. 857. From the delectable Orchard of the Leonine dungeon: ſo Algerius an Italian Martyr dated his heavenly Epiſtle. I am now in the Biſhop of Londons Cole-houſe (ſaith Mr. Philpot) a dark and ugly priſon as any is about London: but my dark body of ſin hath well deſerved the ſame: and the Lord now hath brought me into outer darkneſſe, that I might be the more lightned by him: as he is moſt preſent with his children in the middeſt of darkneſſe. And in his letter to the Lady Vane, I thank the Lord,Ib. 166 ſaith He, I am not alone, but have ſix other faithfull companions, who in our darkneſſe do cheerfully ſing hymnes and praiſes to God for his great goodneſſe. We are ſo joyfull, that I wiſh you part of my joy &c. The poſy of the city of Geneva ſtamped round about their mony was formerly out of Iob,Ibid. Poſt tenebras ſpero lucem, After darkneſſe I look for light. But, the Reformation once ſettled amongſt them, they changed it into Poſt tenebras lux. Light after darkneſſe.Scultet. Aunal. Like as the Saxon Princes, before they became Chriſtians, gave for their armes a black horſe;Cranz. in Saxon. but being once baptized, a white.

Verſe 9. I will beare the Indignation of the Lord, becauſe I have ſinned againſt him] The Church had ſinned, and God was angry with her. So Zech. 1.12. Eſay 57.17. What meane then the Antinomians to tell us that God is never angry with his people, for their foule and flagitious practiſes, no not with a fatherly anger? nor chaſtiſeth them for the ſame, no not, ſo much as with a fatherly chaſtizement?Virg. Aeneid. Is not this contra Solem mingere? Godlineſſe is on target againſt affliction. Blind Nature ſaw this. —nec te tua plurima, Pentheu, Labentem texit pietas— Onely it helpes to patient the heart under affliction by conſidering 1. That it is the Lord. 2. That, a man ſuffers for his ſin, as the penitent theef alſo confeſſed Luk. 24.41.3. That the rod of the wicked ſhall not lie long upon the lot of the righteous. [non-Latin text not transcribed]. Say we then, every one with David, I know that thy judgements are right, and thou haſt afflicted me juſtly, Pſal. 119.75. yea in very faithfulneſſe haſt thou done it, that thou mighteſt be true to my ſoule. And with that Noble Du-pleſſy, who when he had loſt his onely ſon, a gentleman of great hopes (which was the breaking of his mothers heart) quieted himſelf with theſe words of David, I was ſilent and ſaid no word, becauſe thou Lord diddeſt it. Pſal. 39. See my Love-tokens pag. 145.146. &c. It ſhall be our wisdome in affliction to look to God, and to reflect upon our ſins, taking his part againſt our ſelves: as a Phyſician obſerves which way nature workes, and helpes it.

until he plead my cauſe] As a faithfull Patron, and powerfull Avenger: for though it be juſt in God that I ſuffer, yet it is unjuſt in mine enemies, who ſhall ſhortly be ſoundly paid for their inſolencies, and cruelties.

he will bring me forth to the light] He will diſcloud theſe gloomy dayes, and in his light I ſhall ſee light.

I ſhall behold his righteouſneſſe] that is, his faithfulneſſe in fulfilling his Promiſe of deliverance in due time. Meane-while I will live upon reverſions, live by faith and think to make a good living of it too. All the wayes of God to his people are mercy and truth Pſa. 25.10. this is a ſoul-ſatisfying place of ſcripture indeed. All the paſſages of his providence to them, are not onely mercy but truth and righteouſneſſe: they come to them in a way of a promiſe: and by vertue of the Covenant, wherein God hath made himſelf a voluntary debter to them, 1 Joh. 1.9.

Verſe 10. Then ſhe that is mine enemy ſhall ſee it &c.] Not onely ſhall I behold his righteouſneſſe (as before) but mine enemy ſhall ſee it, and feel it too, to her ſmall comfort. They ſhall ſee it when 'tis too late to remedy it: as they ſay, the Mole never opens her eyes, till pangs of death are upon her.

And ſhame ſhall cover her,] when ſhe ſhall ſee that thou haſt ſhewed me a token for good; that thou haſt holpen me, and comforted me, Pſal. 86.17.

which ſaid unto me, Where is the Lord thy God.?] So laying her religion in her diſh, whereby God became intereſted in her cauſe, and concerned in point of honor, to appear for her. The Church is no leſſe beholden to her enemies inſolencies for help, then to her own devotions: for God will right himſelf, and her together. See Joel. 2.17. with the Note.

Mine eyes ſhall behold her] and feed upon her miſery, not as mine enemy, but as Gods: nor out of private revenge, but out of zeal for his glory.

Now ſhall ſhe be trodden down, as the myre of the ſtreets] Erit infra omnes infimos: ſhe ſhall be as mean as may be. Nineveh that great city, is now a little town of ſmall trade; Babylon is nothing elſe but a ſepulture of her ſelf. Thoſe four Monarchies that ſo heavily oppreſſed the Church, are now laid in the duſt, and live by fame onely: ſo ſhall the Romiſh Hierarchie, and Turkiſh Empire. All Chriſts enemies ſhall ſhortly be in that place that is fitteſt for them; ſc. under his feet, as was before noted: he will dung his Church with the carcaſſes of all thoſe wilde boars, and buls of Baſhan, that have trod it down.

Verſe 11. In the day that thy walls are to be built] In the type, by Nehemiah, chap. 3. who did the work with all his might: and having a ready heart, made riddance, and good diſpatch of it.Mar. 16.15. In the truth, and ſpiritually, when the Goſpel was to be preached to every creature, and a Church collected of Jews and Gentiles. The Church is in the Canticles ſaid to be a garden encloſed: ſuch as hath a wall about it, and a well within it, Cant. 4.12. See the Note there. God will be favourable in his good pleaſure unto Zion,Pſal 51.18. and build the walls of Jeruſalem. His ſpirit alſo will ſet up a ſtandard, in his Saints, againſt ſtrong corruptions and temptations: and make them more then conquerours, even Triumphers, Eſay 59.19. Rom. 8.37. 2 Cor. 2.14.

In that day ſhall the decree be farre removed] That decree of the Babylonians, forbidding the building of the Temple and City, ſhall be reverſed: and thoſe ſtatutes that were not good, (given them by Gods permiſſion, becauſe they had deſpiſed his ſtatutes, Ezek. 20.24, 25.) ſhall be annulled, and removed farre away. Some read it, In that day ſhall the decree go farre abroad, and interpret it, by Pſal. 2.7, 8. of the doctrine of the Goſpel.

Verſe 12. In that day alſo he ſhall come even to thee from Aſſyria] To thee, Ieruſalem, in the Type, ſhall recourſe be had from all parts, as if thou wert the chief city of the world. (Pliny ſaith, that in his time ſhe was the moſt famous of all the cities of the Eaſt: and Titus himſelf is ſaid to have wept at the laſt deſtruction of it by his ſouldiers, whom he could not reſtrain from firing the Temple) To the new Jeruſalem, the Church of the New Teſtament, in the Antitype: from whence the Goſpel was ſent out to every creature which is under heaven, Col. 1.23. and whereunto people of all ſorts flowed, and many nations came, Mic. 4.1, 2. with higheſt acclamations, moſt vigorous affections, and utmoſt indeavours beſtowing themſelves upon the Lord Chriſt, Act. 2.9. &c. Jeruſalem, in the Hebrew tongue, is of the duall number; in regard of the two parts of the city, the upper and the nether town. Or, (as the Cabaliſts give the reaſon) in regard of a twofold Jeruſalem, the heavenly and the earthly: and the taking away of the earthly, they ſay, was ſignified, by the taking away of the letter jod out of Jeruſhalaijm, 2 Sam. 5.13. But Jeruſalem which is above is free, firme, and full; the deſolate (once ſo) having many more children then ſhe that hath an husband, Gal. 4.26, 27. whom the Lord of Hoſts alſo doth bleſſe, ſaying, (as a Father to them all) Bleſſed be Egypt my people, and Aſſyria the work of my hands, and Iſrael mine inheritance, Eſay 19.23, 24, 25.

and from the fortreſſe, even to the river] i.e. from all bounds and borders of the land, yea of the world (Pſal. 89.12. Tabor and Hermon are put for the Eaſt and Weſt parts of the World) ſhall people come in to the New Jeruſalem, which hath twelve gates: On the Eaſt three gates, on the North three gates, on the South three gates, and on the Weſt three gates, Rev. 21.12, 13. See the Note there.

Verſe 13. Notwithſtanding the land ſhall be deſolate] Underſtand it, not of the land of Caldea, as A lapide doth; but of Judea, which muſt be deſolated before the coming of Chriſt in the fleſh. And this is here foretold. 1 Leſt the impenitent, by miſapplying the former proimſes, ſhould dream of impunity, (ſaeculi laetitia est impunita nequitia) and 2. Leſt the godly, becauſe of this deſolation ſhortly to enſue,Aug. ſhould deſpair of the former promiſes.

Becauſe of them that dwell therein, for the fruit of their doings] What their doings were, and what the fruit thereof, ſee Ier. 9.3, 4, 5, &c & 12, 13, 14, 15, 16. This Prophet could not but tell them of both, though hee had ſmall thank for his love and labour: even as little as Moſes had of that perverſe people in the wilderneſſe. His ſervice among the Jews was in ſome ſenſe like that of Manlius Torquatus among the Romans: who gave it over, ſaying Neither can I bear their manners, nor they my government. Ieremy once thought to have done ſo, chap. 20.9. but might not. He lived to ſee this prophecy of Micah fulfilled: and was afterwards carried down to Egypt by his ungratefull countreymen; where alſo (for a reward of his 41. years unceſſant pains in the Miniſtery as a Prophet) they ſtoned him to death,Bucholc. Chronol. who had been a brazen wall to his countrey, ejuſque commodis adangendis natus, and a common bleſſing.

Verſe 14. Feed thy people with thy rod] Rule them with thy Seepter, or feed them with thy pedum paſtorale, thy ſhepherds-rod, or ſtaffe, Pſal. 23.4. This, ſay ſome, is the ſpeech of God the Father, to God the Son. Or, (as others) of God to the Miniſters and Paſtours, charging them to take heed to his flock, and to feed his Church. But it ſeemeth rather to be a prayer of the Chriſtian Church (ſeeing the ruine of the Jewiſh Synagogue) that Chriſt (the chief Shepherd) would do all good officer for his poor people, feeding them with his rod, that is, with his word and Spirit, guiding them with his eye, Pſal. 32.8. leading them in the way everlaſting, Pſal. 139.24. leſt, ſeduced by their own luſts, or other mens evil lives, they ſhould any way miſcarry.

the flock of thine heritage] Thoſe poor of the flock, Zach. 11.7. that hear his voice and follow him, John 10.3, 4.5, 27. being holy, harmleſſe, tractable, ſociable, patient, profitable as ſheep; which have wooll for raiment, skin for parchment, fleſh for meat, guts for muſick, &c. Such ſhall go in and out, and find paſture, Joh. 10.9. paſture that will breed life, and life in more abundance, verſe 10. See Pſal. 23.1, 2, 3, &c. Davids Paſtorall: where he aſſureth himſelf, as a ſheep of Chriſts heritage, that hee ſhall have all things needfull for life and godlineſſe: And ſo may every poor Chriſtian, grounding his faith upon the Covenant, Ezekiel 34.25, 28.

which dwelleth ſolitarily in the wood] Sleepeth in the woods, Ezek. 34.25. where they meet with many a bruſh, yea many a bruiſe, verſe 28. where they walk in dark and dangerous paths, even in the valley of the ſhadow of death, Pſal. 23.4. of the darkeſt ſide of death, of death in its moſt horrid and hideous repreſentations. Feed them therefore; fence them with thine omnipotent arm, bear them in thy boſom, ſee to their ſafety.

Let them feed in Baſhan and Gilead] Not bite upon the bare ground, but feed pleaſantly, plentifully: feed among the lillies, frequent alſo the foddering places, turn to the under-ſhepherds, the Miniſters, and ſo return to the Arch-ſhepherd and Biſhop of their ſouls, following the Lamb whereſoever he goeth; who will teach them many things, and that out of deepeſt compaſſion, Mar. 6.34. who will alſo ſhew them great and mighty things, that they knew not, Jer. 33.3.

as in the dayes of old] As thou waſt with the Church of the Old Teſtament, ſo be not wanting to that of the New: but feed them according to the inegrity of thine heart, and guide them by the skilfulneſſe of thine hands, Pſal. 78.72. Pull them out of the Lions mouth, ſeek them up when loſt, tend them, handle them, heal them, waſh them, drive them as they can go, bearing the lambs in thy boſome, Eſay 40. Do for them, as thou haſt ever done for thy people in former ages. So we thy people, and ſheep of thy paſture will give thee thanks for ever: we will ſhew forth thy praiſe to all generations Pſa. 79.13.

Verſe 15. According to the dayes of thy comming out of the land of Egypt] Here's a preſent and full anſwer to the churches prayer: ſo ready is the Lord to fulfill the deſires of the righteous. It is but Ask and Have: and they are worthily miſerable, that will not make themſelves happy by asking. The ſumm of Chriſts anſwer is this: As I led Joſeph like a flock out of Egypt thorough the wilderneſſe; and fed them there daily and daintily, with Angels ſood (never was Prince ſo ſerved in his greateſt pomp) ſo will I ſhew thee marvelous things at Babylon, and bring thee thence with a mighty hand Ezek. 20.34. to make mee a glorious Name Eſa. 63.14. and both theſe deliverances ſhall be a moſt certaine type of thy ſpirituall redemption by Chriſt. Loe thus will I do for thee as in the dayes of old ver. 14. and ſo fit mine anſwer ad cardinem deſiderij, give thee not only the deſire of thine heart, Aug. Conſc. lib. 5. cap. 8. but the requeſt of thy lipps Pſa. 21.2. letit be to thee even as thou wilt Mat. 15.29.

Verſe 16. The nations ſhall ſee and be confounded] Conſidering how I have defeated and befooled them; how I have made all their might to melt, and moulder; they ſhall ſtand amazed, and be made a common table-talk: as Belſhazzar and the Babylonians were, when Cyrus (Gods ſervant) ſuddainly brake in upon them and ſurprized their city, which they held inſuperable: and as the Heathen Emperours of Rome were, when the Chriſtians, under the conduct of Conſtantine, carried it againſt them.

they ſhall lay their hand upon their mouth] Be ſtruck dumb, as if they had ſeen Meduſa's head: they ſhall not be able to contradict the Goſpell, or to hinder the progreſſe of it. Valens the Arrian Emperou comming upon Baſil, while he was in holy duties, with an intent to do him hurt, was not only ſilenced, but ſo terrified, that he reeled and had fallen,Greg. orat. de laud. Baſil. had he not been upheld by thoſe that were with him.

their cares ſhall be deaf] With the ſudden burſting forth of Gods wonderfull and terrible works, ſaith Mr. Diodate.

Verſe 17. They ſhall lick the duſt like a ſcrpent] that is, be reduced not only to extreme hunger and penury, but to utmoſt vility and baſeneſſe of condition, ſo as to lick the very duſt. And whereas it is added like a ſ[illegible: 2 letters]pent, he puts them in mind of that old malediction Gen. 3. and gives them to know, that as, like that old ſerpent, they have lifted themſelves up againſt God, ſo will God caſt them down again to the condition of ſerpents, and abaſe them to the very duſt. See Pſa. 22.30 and 72.9. Eſ. 49.23.

they ſhall move out of their holes like wormes (or creeping things) of the earth] They ſhall tumultuate, and be all on an huddle, as ants are when their molehill is thrown up with a ſpade. The Hebrew word imports great commotion and buſtle.

they ſhall be afraid of the Lord our God, and ſhall feare becauſe of thee] O God, or O Church, terrible as an army with banners, Impiety triumpheth in proſperity, trembleth in adverſity: and contrarily, ſaith holy Greenham Since the fall, we tremble before God, Angels, and good men. What have I to do with thee, thou man of God (ſaid She) Art thou come to call to mind my ſin and to kill my ſon? At the ſiege of Mountabove in France, the people of God within the wals, ever before a ſally ſang a Pſalme: with which holy practiſe of theirs, the enemy comming acquainted, when they heard them ſinging would ſo quake and tremble, crying they come, Spee. belli ſal. 282. they come, as though the wrath of God had been breaking out upon them.

Verſe 18. Who is a God like unto thee?] No God ſurely (whether ſo reputed or deputed: whether heathen deities, heavenly Angels. or earthly Rulers) can compare with our God, or come neare him, for pardoning of ſin. Indeed none can do it at all but He; as the blind Phariſees ſaw and could ſay. Men may pardon the treſpaſſe, but God alone the tranſgreſſion. But ſay, they could do ſomething that way: yet nothing like our God: who maketh his power appear to be great Num. 14.17 in pardoning ſuch offences as no God or man beſides would pardon. See Jer. 3.1. Neh. 9.31. he forgiveth iniquity, tranſgreſſion and ſin Exod. 34.6, 7. that is, all ſorts of ſins, to all ſorts of ſinners without excertion, Mat. 12.31. This is the expreſſe letter of Gods covenant, which we ought not either to obliterate, or to interline; but to beleeve it in the full latitude and extent. We are apt to caſt Gods pardoning-grace into a mould of our own; and to meaſure it by our modell. But againſt this we are cautioned Iſai. 55.8. God muſt be magnified in our thoughts, his quarters there enlarged, high and honourable conceptions are to be had of him: or elſe we wrong him no leſſe then we ſhould do a King, by reſpecting and receiving him no otherwiſe then we would do another ordinary man. He is ſet forth here, as a God imparallell, and that not without an interrogation of admiration, O! who is a God like unto thee? Thy mercy is matchleſſe, thy grace aboundeth even to an overflow. 1 Tim. 1.14. it is more then exceeding, it hath a ſuperpleonaſme, [non-Latin text not transcribed]. ſaith the Apoſtle there. Surely as the Sea ſwallowes up hugeſt rocks, and as the Sun ſcattereth greateſt miſts: ſo doth He pardon enormities as well as infirmities, and blotteth out the thick cloud as well as the cloud Iſa. 44.22.Jam. 2, His mercy rejoyceth againſt, or glorieth over judgment: and is ready to ſay of a great ſinner indeed —Jam dignus vindice nodus: The more deſperate the diſeaſe is, the greater glory redoundeth to him that cureth it. Our Saviour gat him a glorious name by curing incurable diſeaſes: and gained greateſt love by franckly forgiving Mary Magdalens and others ſins,Luk. 7.42, 47. which were many and mighty, or bony as the Prophets word ſignifies Amos 5.12. Adams Apoſtacie, Noahs drunkenneſſe, Lots inceſt, Davids blood-guiltineſſe, Manaſſeh his idolatry and witch-craſt, Peters thrice denying and abjuring his maſter, Pauls blaſphemy and perſecution: All theſe ſins and blaſphemies have been forgiven to the ſons of men: neither can they commit more then he both can and will remit to the penitent. Note this againſt Novatus that proud heretick: and ſtrive againſt that naturall Novatianiſme, that is in the timerous conſcience of convinced ſinners, to doubt and queſtion pardon for ſins of Apoſtaſie, and falling after repentance, and to ſay as thoſe Unbeleevers of old, Can the Lord prepare a table for us in the wilderneſſe? So, Can he forgive ſuch and ſuch iniquities ſo oft reiterated? This is a queſtion, no queſtion: what cannot our God do in this kind, who pardoneth ſin naturally Exod. 34.6. (and therefore freely as the Sun ſhineth, or as the Fountaine caſteth out waters) who doth it alſo abundantly Iſai 55.7. multiplying pardons as faſt as we multiply ſins: and laſtly, Conſtantly, Pſal. 130.4. Ioh. 1.27. Zach. 13.1. It is his perpetuall act: and it ſhould be as a perpetual picture in our hearts. We ſhould go on our way toward heaven, as Sampſon did toward his parents, feeding on this hony-comb.

that pardoneth iniquity] Heb: that taketh away, ſheere away, non ne ſit, ſed ne obſit, not ſin it ſelf, but the guilt of it; the damning and domineering power of it: this David calleth the iniquity of his ſin: and ſaith that this God forgave him Pſal. 32.5. pronouncing himſelf and all ſuch happy as are ſo dealt with verſe 1.2.

and paſſeth by the tranſgreſſion] Heb: Paſſeth over it, taketh no notice of it, as a man in a deep muſe, or as one that hath haſt of buſineſſe, ſeeth not things afore him: his mind being upon another matter, he neglects all elſe beſides that. As David when he ſaw in Mephiboſheth the feature of his friend Jonathan, took no notice of his lameneſſe, or any other defect or deformity: ſo God beholding in his people the image of his ſon, winks at all faults, that he might ſoon find in them. That which Cicero ſaid flatteringly of Caeſar, is truly affirmed of God, Nihil obliviſci ſolet praeter injurias, He forgetteth nothing but the wrongs that are daily done him by his; and as it is ſaid of our Henry 6. that he was of that happy memory, that he never forgat any thing but injury &c. ſo here.Daniel 198.

of the remnant of his heritage] Not of all, but of thoſe poor few that confeſſe and forſake their ſins Pro. 28.13. and in whoſe ſpirit there is no guile Pſa. 32.2. that are mortified perſons Rom. 11.26. with Eſay 59.20. It is a priviledge proper to the Communion of Saints.

he retaineth not his anger for ever] Angry he may be, and ſmite in his anger Eſay 57.17. yea he may take vengeance of the inventions of thoſe whom he hath pardoned, Pſal. 99.8. temporall vengeance I mean: but it ſoon repenteth him concerning his ſervants; and a little puniſhment ſerveth turn for a great offence, Jer. 31.19, 20, 21. David, no ſooner ſaid, I have ſinned, but he heard, The Lord hath taken away thy ſin, 2 Sam. 12.

becauſe he delighteth in mercy] And hence he pardoneth iniquity of free-grace, ex mero motu, out of his pure and unexcited love, out of his Philanthropy, and undeſerved favour, the ſole impulſive cauſe of pardon. What a man delighteth to do, he will do howſoever. If the Sun delight to run his race, who ſhall ſtop him? If God ſo delight in mercy, that he will ſave for his Names ſake, and come in with his Non obſtante, as he doth, Pſal. 106.8. who, or what ſhall hinder him?

Verſe 19. He will turne again, he will have compaſſion upon us] Here's the pith and power of faith, particularly applying promiſes to a mans ſelf. Say that ſin hath ſeparated betwixt us and our God, Eſay 59.2. and made him ſend us farre away into captivity: yet he will turn again and yern toward us, he will turn again our captivity as the ſtreams in the South. His compaſſions are more then fatherly, Pſal. 103.13. motherly, Eſay 49.15. brotherly, Heb. 2.12. This the Church knows, and therefore cries after him,Cant. 8.14. Make haſt my beloved; and be thou like to a Roe, or to a young Hart, which when it fleeth, looketh behind it, ſaith the Chaldee Paraphraſt there. And this that he will do, ſhe is bold to beleeve. He will, he will, and that to us, ſaith the Prophet here. Lo this is that work of faith, to wrap it ſelf in the promiſes, as made to us in particular, 1 Tim. 1.15. and unleſſe faith be on this ſort actuated, it is, as to comfort, as good as no faith. Compare Mat. 8.26. with Mark. 4.40.

He will ſubdue our iniquities] By force and violence (as the word ſignifieth) ſubjugabit, peſſundabit, conculcabit. Sin is ſturdy, and will rebell, where it cannot reigne. It hath a ſtrong heart, and will not eaſily yeeld. But yeeld it ſhall, for God will ſubdue it. And this is a further favour, (as every former is a pledge of a future) To pardon of ſinne, God will adde power againſt ſinne: to juſtification by Chriſts merit, ſanctification by his Spirit: he will let out the life-blood of ſin, and lay it adying at our feet: he will tread Satan with all his black train under our feet ſhortly, Rom. 16.20. He will not onely turn us againe, but turne his hand upon us, and purely purge away our droſſe, and take away all our tinne, Eſay 1.25. In fine, hee will ſo mortifie the deeds of the body by his Spirit, that ſinne ſhall not have dominion over us, Rom. 6.14. ſhall not play Rex in us: the traveller ſhall not become the man of the houſe, as Nathans parable ſpeaketh.

And thou wilt caſt all their ſinnes into the bottom of the ſea] Where-hence they ſhall never be boyed up again. This, the Prophet by an inſinuating Apoſtrophe, turneth himſelf to God, and ſpeaketh with much confidence. Such is the nature of true faith, ſc. to grow upon God, and, as I may ſo ſay, to encroach: as Moſes did, Exod. 33.12, 13, &c. to chap. 34.10. and as David did, 1 Chron. 17.23. &c. See how he improves Gods promiſe, and works upon it, ver. 24, 25. he goes it over again, and yet ſtill encroacheth: and the effect was good, chap. 18. We hinder our ſelves of much happineſſe by a ſinfull ſhamefacedneſſe. Let us come boldly to the throne of grace;Heb. 4. ult. ſo ſhall we ſee our ſins, as Iſrael did the Egyptians dead on the ſhore.

Verſe 20. Thou wilt performe the truth to Jacob, and the mercy to Abraham] Heb. Thou wilt give: for all is of free gift. His love moved God to promiſe, his truth binds him to performe, 2 Sam. 7.18, 21. For thy words ſake, and according to thine own heart haſt thou done all theſe things. Having made himſelf a voluntary debter to his people, he will come off fairly with them: and not bee worſe then his word, but better. Hence Rev. 10.1. Chriſt is ſaid to have a rainbowe upon his head: to ſhew that he is faithfull and conſtant in his promiſes, and that tempeſts ſhould blow over, the skie be cleared. For this is as the waters of Noah unto mee, ſaith the Lord: for as I have ſworn that the waters of Noah ſhould no more go over the earth: ſo have I ſworn that I would not be wroth with thee, nor rebuke thee. For the mountains ſhall depart, &c. Eſay 54.9, 10. God hath hitherto kept promiſe with nights and dayes, Jer. 33.20, 25. that one ſhall ſucceed the other: therefore much more will he keep promiſe with his people.

which thou haſt ſworn unto our fathers.] And, in them, to us, by vertue of the covenant. So he ſpake with us, when he ſpake with Jacob at Bethel, Hoſ. 12.4. and that the promiſes ſworn to the Fathers of the old Teſtament, belong alſo to us of the New. See Luke 1.55, 73, 74. Now, that God ſwore at any time to them, or us, hee did it for our ſakes doubtleſſe: that by two i[illegible: 4 letters]table things, in which it was impoſſible for God to lie, wee might have a ſtrong conſolation: who have fled for refuge to lay hold upon the hope ſet before us, Heb. 6.17, 18. See the Note there.

Gloria Deo in Excelſis.