1 Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: there is no cluster to eat: my soul desired the firstripe 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.

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.

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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The general prevalence of wickedness.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
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. Woethento me!Why?I am become as gatheringsToo 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 bygatheringswe 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 becomethenas 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.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.
McArther Bible Commentary
Micah lamented the circumstances of his day. In his vain search for an upright person (cf. Mic 7:2), he compared himself to the vinedresser who enters his vineyard late in the season and finds no fruit. The leaders conspired together to get what they wanted (Mic 7:3). No one could be trusted (Mic 7:5-6). Christ used verse Mic 7:6 as an illustration when He commissioned the Twelve (Mat 10:1, Mat 10:35-36).
Bible Cross References
Isaiah 24:13 Isaiah 28:4 Jeremiah 24:2 Hosea 9:10

Verse 2

Matthew Henry's Concise Bible Commentary
The general prevalence of wickedness.
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.
John Calvin Bible Commentary
In the second verse he expresses more clearly his mind, Perished,he says,has the righteousfrom the land, and there is none uprightamong 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 netIn 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 theyall 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 —
Bible Cross References
Psalm 10:9 Psalm 12:1 Isaiah 9:19 Isaiah 57:1 Isaiah 59:7 Jeremiah 5:26 Jeremiah 8:6 Jeremiah 16:16 Ezekiel 22:12 Ezekiel 24:6 Hosea 5:1 Micah 2:8 Micah 3:2 Micah 3:10 Zechariah 11:6

Verse 3

Matthew Henry's Concise Bible Commentary
The general prevalence of wickedness.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
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 handsto 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 verbלהיטיב,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 princeonlyasks;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 view is consistent with what the Prophet immediately subjoins, The great,he says,speaks of the wickedness of his soul, even heBy 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 wordהות,eut,as it cannot be suitable to translate it here, corruption.Speakthenof 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 tospeak 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 pronounהוא,eva, he himself, is also emphatical; and this has not been observed by interpreters.Hethenhimselfspeaks 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.Speakthenof the wickedness of his soul does he himself.And further, they fold upwickedness; 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 —
Bible Cross References
Proverbs 4:16 Proverbs 4:17 Proverbs 17:23 Isaiah 1:23 Isaiah 3:5 Isaiah 5:23 Isaiah 32:7 Ezekiel 9:9 Ezekiel 22:12 Hosea 7:3 Amos 5:12 Micah 2:8 Micah 3:2 Micah 3:11

Verse 4

Matthew Henry's Concise Bible Commentary
The general prevalence of wickedness.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
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 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 comesHe here denounces the near judgment of God, generally on the people, and especially on the rulers. But he begins with the first ranks and saysThe day of thy watchmen;as though he said, “Ruin now hangs over thy governors, though they by no means expect it.”Watchmenhe 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 visitationthencomes.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.”
Bible Cross References
Isaiah 10:3 Isaiah 22:5 Jeremiah 11:23 Jeremiah 46:21 Ezekiel 2:6 Ezekiel 28:24 Hosea 9:7 Nahum 1:10

Verse 5

Matthew Henry's Concise Bible Commentary
The general prevalence of wickedness.
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.
John Calvin Bible Commentary
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.”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;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 counselorSo I render the wordאלוף,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 —
Bible Cross References
Psalm 41:9 Psalm 141:3 Jeremiah 9:4 Lamentations 1:2

Verse 6

Matthew Henry's Concise Bible Commentary
The general prevalence of wickedness.
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.
Bible Cross References
Matthew 10:21 Matthew 10:35 Matthew 10:36 Luke 12:53 Isaiah 9:19 Jeremiah 9:4

Verse 7

Matthew Henry's Concise Bible Commentary
The general prevalence of wickedness.
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.
John Wesley's Bible Commentary
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.
McArther Bible Commentary
In spite of his dire circumstances, Micah, as a watchman (cf. Mic 7:4), would intently look for evidence of God's working, trusting God to act in His own time and way (cf. Hab 3:16-19).
Bible Cross References
Genesis 49:18 Psalm 4:3 Psalm 130:5 Isaiah 17:7 Isaiah 25:9 Isaiah 45:22 Daniel 3:17 Hosea 12:6 Joel 1:19 Habakkuk 2:1

Verse 8

Matthew Henry's Concise Bible Commentary
Reliance on God, and triumph over enemies.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
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 enemyWhy 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 meThe 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 —
McArther Bible Commentary
Israel confessed her faith in the Lord , warning her enemies that she will rise again (Mic 7:8, Mic 7:10). She confessed her sin, acknowledging the justice of God's punishment and anticipating His restoration.
Bible Cross References
2 Corinthians 4:9 Psalm 20:8 Psalm 27:1 Psalm 37:24 Psalm 107:10 Proverbs 24:16 Proverbs 24:17 Isaiah 9:2 Jeremiah 8:4 Jeremiah 48:27 Ezekiel 36:5 Amos 9:11 Obadiah 1:12 Micah 4:10 Micah 7:10 Zechariah 12:8

Verse 9

Matthew Henry's Concise Bible Commentary
Reliance on God, and triumph over enemies.
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.
John Wesley's Bible Commentary
Plead - Against mine enemy, now he pleads his own cause against me. His righteousness - The truth and riches of his promised salvation.
John Calvin Bible Commentary
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 wrathof Jehovah will I bear, for sinned have I against himThis 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 righteousnessHere 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!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 Lordwill 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 righteousnessBy 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 seethenhis righteousness,that is, God will at length really show that he is righteous. It now follows —
Bible Cross References
1 Samuel 24:15 Psalm 37:6 Psalm 94:15 Psalm 119:154 Isaiah 42:7 Isaiah 42:16 Isaiah 46:13 Isaiah 56:1 Jeremiah 10:19 Jeremiah 50:34 Jeremiah 51:10 Lamentations 3:39

Verse 10

Matthew Henry's Concise Bible Commentary
Reliance on God, and triumph over enemies.
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.
John Wesley's Bible Commentary
She - What nation or people soever. Shall behold - The people of God shall see their enemies laid low.
McArther Bible Commentary
Where is the Lord your God? Cf. Psa 42:3, Psa 42:10; Mat 27:43.
Bible Cross References
2 Samuel 22:43 Psalm 42:3 Isaiah 41:25 Isaiah 51:23 Isaiah 63:3 Joel 2:17 Obadiah 1:12 Micah 7:8 Zechariah 10:5

Verse 11

Matthew Henry's Concise Bible Commentary
Reliance on God, and triumph over enemies.
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.
John Wesley's Bible Commentary
Thy walls - O Jerusalem. The decree - Of Artaxerxes, which forbad the re - building of the temple. Removed - Abolished.
John Calvin Bible Commentary
‘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.
McArther Bible Commentary
Micah again spoke, recounting the many blessings awaiting the faithful remnant in Messiah's millennial rule. It would include unprecedented expansion (cf. Zec 2:1-5) and massive infusion of immigrants (cf. Isa 11:15-16). For those who defied Messiah's millennial rulership, their land would become desolate (Mic 7:13; cf. Zec 14:16-19).
Bible Cross References
Isaiah 54:11 Amos 9:11

Verse 12

Matthew Henry's Concise Bible Commentary
Reliance on God, and triumph over enemies.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
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 thinkהר,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 verbיבוא,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 takeצור,tsur,for Tyre are mistaken; forמצור,metsuris 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 riverthen, andfrom 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 —
Bible Cross References
Isaiah 11:11 Isaiah 19:23 Isaiah 60:4 Isaiah 60:9 Jeremiah 46:27

Verse 13

Matthew Henry's Concise Bible Commentary
Reliance on God, and triumph over enemies.
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.
John Wesley's Bible Commentary
Not withstanding - These promises of restitution, which took not place 'till more than two hundred years after.
John Calvin Bible Commentary
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 desolationBut 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 fruitof their worksHere 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 —
Bible Cross References
Isaiah 3:10 Isaiah 3:11 Jeremiah 25:11 Ezekiel 12:19 Ezekiel 33:28 Micah 3:4 Micah 5:3 Micah 6:13

Verse 14

Matthew Henry's Concise Bible Commentary
Promises and encouragements for Israel.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
‘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 crookHe compares God to a shepherd, and this metaphor often occurs. Thoughשבט,shebeth,indeed signifies a scepter when kings are mentioned, it is yet taken also for a pastoral staff, as inPsalm 23and 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 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 dwellin the forestFor 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 CarmelThe prepositionכ,caph,is to be understood here,As in the midst of Carmel, they shall be fed in Bashan and Gilead, as in ancient days;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 inPsalm 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 daysHere 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.
McArther Bible Commentary
Micah petitioned the Lord (Mic 7:14) to shepherd, feed, and protect His people like a flock (cf. Ps. 23). The Lord answered, reiterating that He would demonstrate His presence and power among them as He did in the Exodus from Egypt (Mic 7:15). As a result (cf. Mic 7:10), the vaunted pride and power of the nations would be rendered powerless (cf. Jos 2:9-11) and, having been humbled (Mic 7:17), they would no longer listen to or engage in the taunting of His people (Mic 7:16; cf. Gen 12:3; Isa 52:15).
Bible Cross References
Leviticus 27:32 Psalm 23:4 Psalm 95:7 Song of Solomon 4:1 Isaiah 40:11 Isaiah 49:10 Jeremiah 49:31 Jeremiah 50:19 Ezekiel 34:13 Ezekiel 36:11 Amos 9:11 Micah 5:4

Verse 15

Matthew Henry's Concise Bible Commentary
Promises and encouragements for Israel.
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.
John Calvin Bible Commentary
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.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 —
McArther Bible Commentary
wonders. These miracles will be fulfilled in God's judgment on the earth which precedes the second advent of Messiah (cf. Rev. 6-19).
Bible Cross References
Exodus 3:20 Exodus 34:10 Psalm 78:12

Verse 16

Matthew Henry's Concise Bible Commentary
Promises and encouragements for Israel.
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.
John Wesley's Bible Commentary
Shall be deaf - They shall neither care to hear, nor to speak of it.
John Calvin Bible Commentary
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 shallthensee and be ashamed of all their strengthBy 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;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.
Bible Cross References
Proverbs 30:32 Isaiah 26:11 Micah 3:7 Haggai 2:22

Verse 17

Matthew Henry's Concise Bible Commentary
Promises and encouragements for Israel.
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.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
‘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 theeHere 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 thenFear shall they because of thee.It now follows —
Bible Cross References
Genesis 3:14 Deuteronomy 32:24 2 Samuel 22:46 Psalm 18:45 Psalm 72:9 Isaiah 25:3 Isaiah 49:23 Isaiah 59:19 Isaiah 65:25

Verse 18

Matthew Henry's Concise Bible Commentary
Promises and encouragements for Israel.
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.
John Calvin Bible Commentary
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 verbנשא,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 130is 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 heritageHere 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, thatGod retains not his wrathThen follows the cause, for he loveth mercyHere 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 —
McArther Bible Commentary
In response to the gracious, forgiving character displayed toward Israel by their Master, the repentant remnant of the people extolled His incomparable grace and mercy (cf. Psa 130:3-4).
Bible Cross References
Hebrews 8:12 Genesis 4:7 Exodus 15:11 Exodus 34:7 Exodus 34:9 2 Chronicles 6:21 2 Chronicles 30:9 Isaiah 33:24 Isaiah 40:18 Isaiah 43:25 Isaiah 57:16 Isaiah 64:9 Jeremiah 9:24 Jeremiah 31:20 Jeremiah 31:34 Jeremiah 32:41 Jeremiah 33:8 Ezekiel 18:23 Hosea 14:2 Amos 1:11

Verse 19

Matthew Henry's Concise Bible Commentary
Promises and encouragements for Israel.
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.
John Calvin Bible Commentary
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 usThe 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 willthereforebe 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;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 castinto 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 —
Bible Cross References
Hebrews 8:12 Isaiah 33:24 Isaiah 38:17 Isaiah 43:25 Jeremiah 31:34 Jeremiah 33:8 Jeremiah 50:20 Ezekiel 18:22 Hosea 14:2 Zechariah 3:4

Verse 20

Matthew Henry's Concise Bible Commentary
Promises and encouragements for Israel.
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.
McArther Bible Commentary
sworn to our fathers. In spite of Israel's unfaithfulness to God, the Lord intends to fulfill His unconditional promises in the Abrahamic covenant made with Abraham and confirmed with Isaac and Jacob (cf. Gen. 12; 15; 17; 22; 26; 28; 35). When enacted in conjunction with the Davidic covenant, Israel will again be restored as a people and a nation to the land originally promised to Abraham. Jesus Christ, the ultimate descendant of David, will rule from Jerusalem over the world as King of kings and Lord of lords (cf. Rev 17:14; Rev 19:16).
Bible Cross References
Luke 1:72 Genesis 24:27 Genesis 32:10 Deuteronomy 7:8 Deuteronomy 7:12