Matthew Poole and continuators on Micah 7

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.