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The Total Corruption of the People

Woe is me! For I have become like one who,

after the summer fruit has been gathered,

after the vintage has been gleaned,

finds no cluster to eat;

there is no first-ripe fig for which I hunger.

The faithful have disappeared from the land,

and there is no one left who is upright;

they all lie in wait for blood,

and they hunt each other with nets.

Their hands are skilled to do evil;

the official and the judge ask for a bribe,

and the powerful dictate what they desire;

thus they pervert justice.

The best of them is like a brier,

the most upright of them a thorn hedge.

The day of their sentinels, of their punishment, has come;

now their confusion is at hand.

Put no trust in a friend,

have no confidence in a loved one;

guard the doors of your mouth

from her who lies in your embrace;

for the son treats the father with contempt,

the daughter rises up against her mother,

the daughter-in-law against her mother-in-law;

your enemies are members of your own household.

But as for me, I will look to the L ord,

I will wait for the God of my salvation;

my God will hear me.

Penitence and Trust in God

Do not rejoice over me, O my enemy;

when I fall, I shall rise;

when I sit in darkness,

the L ord will be a light to me.

I must bear the indignation of the L ord,

because I have sinned against him,

until he takes my side

and executes judgment for me.

He will bring me out to the light;

I shall see his vindication.

Then my enemy will see,

and shame will cover her who said to me,

“Where is the L ord your God?”

My eyes will see her downfall;

now she will be trodden down

like the mire of the streets.

A Prophecy of Restoration

A day for the building of your walls!

In that day the boundary shall be far extended.

In that day they will come to you

from Assyria to Egypt,

and from Egypt to the River,

from sea to sea and from mountain to mountain.

But the earth will be desolate

because of its inhabitants,

for the fruit of their doings.

Shepherd your people with your staff,

the flock that belongs to you,

which lives alone in a forest

in the midst of a garden land;

let them feed in Bashan and Gilead

as in the days of old.

As in the days when you came out of the land of Egypt,

show us marvelous things.

The nations shall see and be ashamed

of all their might;

they shall lay their hands on their mouths;

their ears shall be deaf;

they shall lick dust like a snake,

like the crawling things of the earth;

they shall come trembling out of their fortresses;

they shall turn in dread to the L ord our God,

and they shall stand in fear of you.

God’s Compassion and Steadfast Love

Who is a God like you, pardoning iniquity

and passing over the transgression

of the remnant of your possession?

He does not retain his anger forever,

because he delights in showing clemency.

He will again have compassion upon us;

he will tread our iniquities under foot.

You will cast all our sins

into the depths of the sea.

You will show faithfulness to Jacob

and unswerving loyalty to Abraham,

as you have sworn to our ancestors

from the days of old.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

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

Rejoice not over me, he says, O my enemy Why not? He adds a consolation; for it would not be enough for one to repel with disdain the taunts of his enemy; but the Prophet says here, Rejoice not, for should I fall, I shall rise; or though I fall, I shall rise: and the passage seems to harmonize better when there is a pause after Rejoice not over me; and then to add, Though I fall, I shall rise, though I sit in darkness, Jehovah shall be a light to me ¹⁸⁹¹⁸⁹     This is not exactly the Hebrew. The verb for rising, as well as that for falling, is in the past tense. The verse, literally rendered, is the following: —
   Rejoice not, my enemy, on my account;
Though I have fallen, I have risen;
Though I shall sit in darkness,
Jehovah will be a light to me.
   There are no copies which give a different reading as to the verb “I have risen.” Newcome follows the Septuagint, and thinks that a conversive ו is left out. It ought rather perhaps to be considered as the language of faith, realizing the event before it arrived. The fall and “the darkness” refer no doubt to the outward calamities of the Church, its troubles and afflictions. — Ed. The Prophet means, that the state of the Church was not past hope. There would be ample room for our enemies to taunt us, were it not that this promise cannot fail us, — seven times in the day the just falls, and rises again, (Proverbs 24:16.) — How so? For God puts under him his own hand. We now perceive the meaning of this passage. For if God deprived us of all hope, enemies might justly deride us, and we must be silent: but since we are surely persuaded that God is ready at hand to restore us again, we can boldly answer our enemies when they annoy with their derisions; though I fall, I shall rise: “There is now no reason for thee to triumph over me when I fall; for it is God’s will that I should fall, but it is for this end — that I may soon rise again; and though I now lie in darkness, yet the Lord will be my light.”

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

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

¹⁸⁹ This is not exactly the Hebrew. The verb for rising, as well as that for falling, is in the past tense. The verse, literally rendered, is the following: — Rejoice not, my enemy, on my account; Though I have fallen, I have risen; Though I shall sit in darkness, Jehovah will be a light to me. There are no copies which give a different reading as to the verb “I have risen.” Newcome follows the Septuagint, and thinks that a conversive ו is left out. It ought rather perhaps to be considered as the language of faith, realizing the event before it arrived. The fall and “the darkness” refer no doubt to the outward calamities of the Church, its troubles and afflictions. — Ed.