8<\/strong>. O mine enemy<\/em> ] i.e. the instrument of God’s ‘visitation,’ the heathen oppressor of Israel.<\/p>\n when I fall<\/em> ] Rather, for (if) I have fallen<\/strong>. The ‘falling’ is of course not that of sin, but of calamity, which is often represented as a stumbling-block.<\/p>\n when I sit in darkness<\/em> ] Another figure for trouble; comp. Isa 60:1<\/span>; Isa 9:2<\/span>.<\/p>\n the Lord shall be a light<\/em> ] Again an image from the Psalter; comp. Psa 27:1<\/span>.<\/p>\n Rejoice not against me, O mine enemy – <\/B>The prophet still more makes himself one with the people, not only as looking for God, but in penitence, as Daniel bewails his own sins and the sins of his people Dan 9:10<\/span>. The enemy is Babylon and Edom Oba 1:10<\/span>, Oba 1:12<\/span>; Psa 137:7<\/span>; and then, in all times, (since this was written for all times, and the relations of the people of God and of its enemies are the same,) whosoever, whether devils or evil men, rejoice over the falls of Gods people. Rejoice not; for thou hast no real cause; the triumphing of the ungodly, and the fall of the godly, is but for a moment. When I fall, I shall arise Psa 30:5<\/span>; (literally, when I have fallen, I have arisen;) expressing both the certainty and speed of the recovery. To fall and to arise is one. : The fall of infirmity is not grave, if free from the desire of the will. Have the will to rise, He is at hand who will cause thee to rise. (Ibid. 5:47): Though I have sinned, Thou forgivest the sin; though I have fallen, thou raisest up; lest they, who rejoice in the sins of others, should have occasion to exult. For we who have sinned more, have gained more; for Thy grace maketh more blessed than our own innocence.<\/P> When I sit in darkness, the Lord shall be a light unto me – <\/B>Montanus: He does not say lie, but sit; she was not as one dead, without hope of life, but she sat solitary as a widow, helpless, unable to restore herself, yet waiting for Gods time. The darkness of the captivity was lightened by the light of the prophetic grace which shone through Daniel and Ezekiel, and by the faithfulness of the three children, and the brightness of divine glory shed abroad through them, when Nebuchadnezzar proclaimed to all people that their God was God of gods and Lord of kings Dan 2:47<\/span>, and that none should speak anything amiss against Him Dan 3:29<\/span>. Still more when, at the close of the captivity, they were delivered from sorrow, trouble, bondage, death, to joy, rest, freedom, life. Yet how much more in Christ, (for whom this deliverance prepared,) when the people that walked in darkness have seern a great light: they that dwell in the land of the shadow of death, upon them hath the light shined Isa 9:2<\/span>. God is not only our light, as (Lap.) restoring us outwardly to gladness, freedom, happiness, whereof light is a symbol, as darkness is of sorrow, captivity, adversity, death. Scripture speaks of God, in a directer way, as being Himself our light. The Lord is my light Psa 27:1<\/span>. The Lord shall be unto thee an everlasting light Isa 60:19<\/span>. He calls Himself, The light of Israel Isa 10:17<\/span>. He is our light, by infusing knowledge, joy, heavenly brightness, in any outward lot. He does not say, after darkness, comes light, but when I shall sit in darkness, then, the Lord is light unto me. The sitting in darkness is the occasion of the light, in that the soul or the people in sorrow turns to Him who is their light. in their sin, which was so punished, they were turned away from the light.<\/P> <\/p>\n Mic 7:8<\/span><\/p>\n Rejoice not against me, O mine enemy; when I fail, I shall arise; when I sit in darkness, the Lord shall be a light unto me <\/em><\/p>\n The rejoicing foe rebuked<\/strong><\/p>\n The rejoicing foe. At the moment of conversion, the soul enters upon a conflict which continues until his dying day. The bugle that calls him to peace with God, calls him also to battle. Over and above the conflicts arising from his own evil heart, and the temptations of a godless world, the saint has in Satan a sworn foe. Let me beseech you to remember that in Satan you have a personal living foe. In order to form some idea of the foe we have to fight, look at the names given to him in Scripture. These best reveal his character. Apoliyon, the destroyer. Satan, the accuser. The Devil, or murderer. He comes at unawares. He assaults our weakest part.<\/p>\n Chequered experience<\/strong><\/p>\n Verse 8. Rejoice not against me, O mine enemy<\/B><\/I>] The captive Israelites are introduced as speaking here and in the preceding verse. The enemy<\/I> are the Assyrians<\/I> and Chaldeans<\/I>; the fall<\/I> is their idolatry<\/I> and consequent captivity<\/I>; the darkness<\/I>, the calamities<\/I> they suffered in that captivity; their rise<\/I> and light<\/I>, their restoration<\/I> and consequent blessedness<\/I>.<\/P> <\/P> To rejoice over the fall or miseries of any man<\/I>, betrays a malignant spirit. I have known several instances where people professing to hold a very pure and Christian creed<\/I>, having become unfaithful and fallen into sin, their opponents, who held a very impure and unchristian creed, have exulted with “Ha, ha! so would we have it!” and have shown their malignity more fully, by giving all possible publicity<\/I> and circulation<\/I> to such accounts<\/I>. Perhaps in the sight of God this was worse than the poor wretch’s fall<\/I>, in which they exulted as having taken place in one who held a creed different from their own. But these arose again<\/I> from their fall, while those jesters at holiness<\/I> continued in the gall of<\/I> bitterness<\/I> and bonds of inward corruption<\/I>.<\/P> <\/p>\n The prophet in this verse personates the church, and brings her in bespeaking the enemy in this manner: <\/P> Rejoice not; <\/B>let it be no pleasure or matter of glorying to time, that the day of calamity hath overtaken me. <\/P> Against me; <\/B>Israel of God, the remnant, the faithful, which are the church of God. <\/P> O mine enemy; <\/B>O Assyria, Edom, or Babylon. When I fall<\/I>, into a low condition, into deepest distresses, I shall arise; I shall not always lie in them, God will raise me out of them. <\/P> When I<\/B> (the prophet intends the good, the few righteous ones among those degenerate multitudes) sit in darkness, when affliction, war, famine, and captivity, as a dismal cloud, shall cover us, and benight the daughter of light, when fallen as low as a captive, <\/P> the Lord shall be a light unto me; <\/B>shall support, comfort, and deliver me, his presence and favour shall, as the sun rising, dispel the darkness of the night. This is spoken more especially concerning Judah. <\/P> <\/p>\n 8. Rejoice not<\/B>at my fall. <\/P> when I fall, I shall arise<\/B>(Psa 37:24<\/span>; Pro 24:16<\/span>).<\/P> when I sit in darkness, theLord shall be a light<\/B>Israel reasons as her divinerepresentative, Messiah, reasoned by faith in His hour of darknessand desertion (Isa 50:7<\/span>; Isa 50:8<\/span>;Isa 50:10<\/span>). Israel addressesBabylon, her triumphant foe (or Edom), as a female;<\/I> the typeof her last and worst foes (Psa 137:7<\/span>;Psa 137:8<\/span>). “Mine enemy,”in Hebrew,<\/I> is feminine.<\/P><\/p>\n Rejoice not against me, O mine enemy<\/strong>,…. These are the words of the prophet in the name of the church, continued in an apostrophe or address to his and their enemy; by whom may be meant, literally, the Chaldeans or Edomites, or both, who rejoiced at the destruction of Jerusalem, and the calamities the people of the Jews were brought into at it; see Ps 137:7<\/span>; spiritually, Satan the great enemy of mankind, and especially of the church and people of God, to whom it is a pleasure to draw them into any sin or snare, and to do them any hurt and mischief; and also the Inert of the world, who hate and persecute the saints; and watch for their haltings, and rejoice at their falls into sin, and at any calamity and affliction that may attend them, though there is no just reason for it; since this will not always be the case of the saints, they will be in a better situation, and in more comfortable circumstances; and it will be the turn of their enemies to be afflicted, punished, and tormented:<\/p>\n when I fall, I shall arise<\/strong>; or, “though I fall” z, or “have fallen”; into outward afflictions and distresses, which come not by chance, but by divine appointment; or into the temptations of Satan, and by them, which sometimes is suffered for wise and purposes; or into sin, which even a good man, a truly righteous man, is frequently left unto; but then he does not fall from real goodness, from true grace, nor from his justifying righteousness, which is everlasting, and connected with eternal life: he may fall from a lively exercise of grace, from steadfastness in the faith, and a profession of it; but not from the principle of grace, nor a state of grace; or from the love and favour of God: he may fall, but not totally or finally, or so as to perish everlastingly; nor is he utterly cast down, the Lord upholds him, and raises him up again; he rises, as the church here believes she should, out of his present state and condition, into a more comfortable one; not in his own strength, but in the strength of the Lord, under a sense of sin, by the exercise of true repentance for it, and by faith in Christ, and in a view of pardoning grace and mercy; see Ps 37:24<\/span>;<\/p>\n when I sit in darkness<\/strong>; or “though” a. The Targum is,<\/p>\n “as it were in darkness;”<\/p>\n not in a state of unregeneracy, which is a state of total darkness, but in affliction and distress; for, as light often signifies prosperity, so darkness adversity, any afflictive dispensation of Providence; and especially when this attended with desertion, or the hidings of God’s face; it is to be, not without any light of grace in the heart, or without the light of the word, or means of grace; but to be without the light of God’s countenance; which is very uncomfortable, and makes dark providences darker still; see Isa 50:10<\/span>; yet, notwithstanding all this,<\/p>\n the Lord [shall be] a light unto me<\/strong>; by delivering out of affliction; by lifting up the light of his countenance; by causing Christ the sun of righteousness to arise; by sending his Spirit to illuminate, refresh, and comfort; by his word, which is a lamp to the feet, a light to the path, a light shining in a dark place; see Ps 27:1<\/span>. This passage is applied by the Jews b to the days of the Messiah.<\/p>\n z “quamvis cecidi”, Drusius, Burkius. a “quamvis sedero”, Drusius; “quamvis sedeam”, Burkius. b Debarim Rabba, parash. 11. fol. 245. 3.<\/p>\n 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. <\/p>\n 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 (189) 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, (Pro 24:16<\/span>.) — 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.” <\/p>\n 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, (1Jo 5:4<\/span>.) 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. <\/p>\n 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 — <\/p>\n (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: — <\/p>\n 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. <\/p>\n 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. <\/p>\n (8) O mine enemy.<\/strong>The Hebrew word is strictly a female enemy (see Mic. 7:10<\/span>), and is used of enemies collectively. The cities of Babylon and Edom are probably intended. They are mentioned together in Psalms 137<\/span> : Remember, O Lord, the children of Edom. . . . O Babylon, that art to be destroyed. The fall of those cities should be final, but Jerusalem would rise again.<\/p>\n DISCOURSE: 1215 Mic 7:8-10<\/span>. 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. 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. 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<\/em>.<\/p>\n IT is a matter of general complaint, that the minor prophets are difficult to be understood: and this is true to a considerable extent: but we apprehend that it arises very much from our not sufficiently bearing in mind the subjects on which they wrote. We do right in looking for many things applicable to the Messiah, and to his Church and kingdom: but we err in not having more respect to the Jewish Church as it existed in the times when the prophets wrote; and as it shall exist at a period yet future, when that people shall be gathered in from their present dispersion, and be restored to their own land. We complain that we cannot unlock those Scriptures; but we neglect to take the key that alone will fit the wards. If we kept the Jews more in view, many of the difficulties would vanish; and innumerable beauties would be seen in passages that are now passed over as devoid of interest. We believe verily that the day is fast approaching, in which God will shew them marvellous things, not a whit inferior to those which he wrought for them when he brought them out of Egypt [Note: ver. 15.]: and it is their privilege to be looking forward to that period, with earnest and assured expectation of the blessings prepared for them. In the prospect of that period, the Jewish Church is represented by the prophet as consoling herself with the reflections which we have just read: in our further consideration of which we shall notice,<\/p>\n I.<\/p>\n The address of the Jewish Church to her enemies<\/p>\n Bitter in the extreme was the enmity of many surrounding nations against the Jews; far more bitter, we apprehend, than in any of them against each other. The favours conferred upon the Jewish nation by Jehovah, and the entire separation of the Jews from all other people by the ordinances of their religion, tended to call forth this enmity, and to keep it, as it were, in continual exercise. In like manner at the present day, when they have ceased to exist in their national character, and are blended with the different nations where they dwell, they are still hated, and despised above any other people upon earth. This, no doubt, is a judgment inflicted on them for their murder of their Messiah: and under their present sufferings they may well adopt the language of our text. It is the language,<\/p>\n 1.<\/p>\n Of deep submission<\/p>\n [Great were the iniquities of the Jewish people at the time that the prophet wrote [Note: ver. 26.]; and heavy were the judgments which God inflicted on them in Babylon on account of them. But far greater is the guilt which they have contracted in rejecting their Messiah, and in crucifying the Lord of glory. For this they have been punished now these seventeen hundred years, and been made a bye-word and a hissing amongst all nations. Under these circumstances, what will be the reflections of a pious Jew? He will say, I will bear the indignation of the Lord, because I have sinned against him. Indeed, this, we apprehend, is, in words at least, the language of the Jews at this time generally, or perhaps universally, through the world. It is on account of their sinfulness that they suppose God has not yet sent them the Messiah that was promised to them so long ago, and who, but for their wickedness, would have come to them at the appointed time: and they submit to the dispensations of God towards them from this very consideration, that they are not yet in a state fit to receive his promised mercies. This is a favourable circumstance for their future conversion: and when this submission to the Divine chastisements shall be accompanied with suitable penitence and contrition, their deliverance will be speedily vouchsafed.]<\/p>\n 2.<\/p>\n Of patient hope<\/p>\n [As the Edomites, the Ammonites, and others, formerly exulted over Jerusalem, and rejoiced in her calamities, so at this time her enemies regarded her as forsaken by her God, and doomed to interminable degradation. But the believing Jew knows that God has not forgotten to be gracious; nor so far shut up his loving-kindness in displeasure, as to be merciful to him no more. He knows, that even in the midst of all his troubles God is able to support and comfort him, and that in due season he will interpose to rescue his people from their oppressors. Hence he encourages himself in the Lord his God; and comforts himself with the hope, that, though his night of sorrow may be long and dreary, there is a morning of joy awaiting him, when he shall put off his sackcloth, and gird him with gladness.]<\/p>\n 3.<\/p>\n Of joyful assurance<\/p>\n [The Scriptures everywhere denounce the heaviest judgments on those who oppress the Jews, and who shall labour to obstruct their future restoration. Their enemies will be as incapable of offering to them any effectual opposition, as Pharaoh and his armies were of preventing the departure of their forefathers from the land of Egypt. Their enemies will indeed gather together for the purpose of preventing their re-establishment in their own land: but they will be only as sheaves collected into the barn to be threshed out by men, or trodden out by oxen [Note: Mic 4:11-13<\/span>.]. Before them their adversaries will be only as sheep before the devouring lion [Note: Mic 5:8-9<\/span>.]. An universal terror will seize on them, such as filled the Canaanites when Joshua invaded and subdued their land [Note: ver. 16. 17.]. Though they appear weak and contemptible as a worm, yet says God to them, Fear not, thou worm Jacob; thou shalt thresh the mountains, and beat them small, and make the hills as chaff; thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the Lord, and shalt glory in the Holy One of Israel [Note: Isa 41:14-16<\/span>.]. To this period the believing Jew may look forward with confidence, assured that his present degradation shall be more than equalled by his future exaltation [Note: Isa 49:24-26<\/span>; Isa 51:21-23<\/span>.].]<\/p>\n But if we would improve this passage aright, we must consider,<\/p>\n II.<\/p>\n The lessons it teaches to the Church of God in all ages<\/p>\n The Church of Christ bears a strong resemblance to the state of the Jewish Church: it is hated and despised by an ungodly world: it is a speckled bird; and all the birds round about are against her [Note: Jer 12:9<\/span>.]. All who truly follow the Lord Jesus, and walk as he walked, are for signs and for wonders; nor can they live godly in Christ Jesus without suffering persecution.<\/p>\n But from the address of the Jewish Church they may learn, Submission to Gods chastisements<\/p>\n [From whatever quarter our trials may come, we should view the hand of God in them, and receive them as from him. We must always however distinguish between the inflictions of judicial wrath, and the chastisements of paternal love. As a Father, God chastens his most beloved children: and they can never err in saying, I will bear the indignation of the Lord, because I have sinned against him. When Shimei cursed David, and Abishai desired permission to go and inflict on him the punishment he deserved, David would not suffer it, but with holy meekness submitted to the indignity, saying, Let him alone; and let him curse: for the Lord hath bidden him [Note: 2Sa 16:7-11<\/span>.]. It is surprising what composure this will bring into the mind amidst all the sufferings that can be inflicted on us. The consideration that they are sent by a wise and gracious God will reconcile us to them: but the thought of their being chastisements for sin, and means of purifying us from our corruption, will make us to kiss the rod, and to say, It is the Lord; let him do what seemeth him good.Let us only see that he is chastening us for our profit, and however we may, under the pressure of our anguish, deprecate the dispensation, we shall from our inmost souls refer ourselves to his all-wise disposal, saying, Not my will, but thine be done.]<\/p>\n 2.<\/p>\n Hope in his mercy<\/p>\n [However severely God may see fit to chastise his people, there are two things which he gives them for their support; namely, a sense of his presence with them in their affliction, and the prospect of a happy issue out of it. They may, by reason of his dispensations, sit for a time in darkness: but he will be a light unto them. They may, like St. Paul, be troubled on every side; yet shall not be so distressed as not to know what to do: they may be perplexed; but shall not be in despair: they may be persecuted; but shall not be forsaken; and cast down, but shall not be destroyed [Note: 2Co 4:8-9<\/span>.]. He will hide them, as it were, in his pavilion, or rather, as it is yet more beautifully expressed, in the secret of his presence; so that, though in the fire, they shall not be burned; and though in the lions den, they shall not be hurt. Besides, when his dispensations have produced their desired effect, he, as a refiner watching over the vessels which he has put into the furnace, will take them out, and shew that they have been purified by means of it, and have lost nothing in it but their dross. Under our afflictions the ungodly are ready to triumph over us, and to conclude, that God is visiting us in anger for some iniquity, which, though hidden from men, has been seen by him: but he will appear for us in due season, and bring forth our righteousness as the noon-day. Thus he did for David, under all his persecutions from Saul: thus he did also for his only dear Son, the Lord Jesus Christ, when he raised him from the dead: and thus he will do for all who put their trust in him. If we only humble ourselves under his mighty hand, he will in due season lift us up, to our greater comfort, and to the everlasting honour of his own name.]<\/p>\n 3.<\/p>\n An assured expectation of final victory<\/p>\n [Even in this life the enemies of his people are often put to shame, and constrained, as Jobs friends were, to confess that they had erred in judgment respecting us. But O! what shame will seize them in the last day, when they shall see those whom they once despised and persecuted for their religion, openly acknowledged by their Lord as good and faithful servants; and they themselves be bidden to depart from his presence, and to take their portion in the lake that burneth with fire and brimstone! Then will their day come; and the righteous shall see it: they shall sit as assessors with Christ in judgment, and shall approve of the sentence denounced against them. Such is the honour reserved for all the saints. No weapon that is formed against them shall prosper; but every tongue that rises against them in judgment shall they condemn [Note: Isa 54:17<\/span>.]. Sooner or later will justice be administered both to the friends and enemies of Jehovah; and that which is spoken by the prophet, be verified in all its extent; Behold, my servants shall eat; but ye shall be hungry: behold, my servants shall drink; but ye shall be thirsty: behold, my servants shall rejoice; but ye shall be ashamed: behold, my servants shall sing for joy of heart; but ye shall cry for sorrow of heart, and howl for vexation of spirit [Note: Isa 65:13-14<\/span>.]. Well may this prospect compose the minds of all Gods afflicted people; and well may they be contented to go on their way weeping for a season, when they have a prospect of such a harvest, and an assurance of bringing with them such sheaves into the garner of their God.]<\/p>\n<\/p>\n Reader! it is truly blessed when a child of God can thus look at every foe and triumph in Christ. Times of darkness are times for faith to be in lively exercise. It is of no real consequence in what state of exercise a believer is placed in, if faith be in action. His safety is always one and the same. And dark seasons are equally favourable with bright seasons, in respect of his everlasting security. His comfort may vary; but his security cannot. And therefore dark seasons afford only a better opportunity for the triumphs of faith; because then it is the soul finds special comfort in Jesus, when all creature comforts cease to satisfy.<\/p>\n Mic 7:8 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.<\/p>\n Ver. 8. Rejoice not against me, O mine enemy<\/strong> ] Here is the triumph of faith, in the fail of outward comforts, in the midst of the world’s insultations and irrisions. Ne laeteris de me.<\/em> O daughter of Babylon, that art to be destroyed, thou that art victrix gentium, captiva vitiorum<\/em> (as Austin said of Rome in her pride), thou that for present carriest the ball upon the foot, and none can come near thee: Rejoice not against me, as forlorn and hopeless; say not, “This is Zion, the outcast, whom no man seeketh after,” Jer 30:17<\/span> . For assure thyself, The right hand of the Lord will change all this, and <\/p>\n “ Flebile principium melior fortuna sequetur.<\/em> ”<\/p>\n <\/p>\n When I fall, I shall arise<\/strong> ] Because fall I never so low, I cannot fall below the supporting hand of God, which will help me up again, Psa 37:24<\/span> . The wicked fall and never rise, Amo 8:14<\/span> , they shall drink of the cup of God’s wrath, “and be drunken, and spew, and fall, and rise no more,” Jer 25:27<\/span> ; their carcases shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather them, Jer 9:22<\/span> . This is fearful. If Haman fall before Mordecai the Jew, he shall not easily stop, or step back, Est 6:13<\/span> . A Jew may fall before a Persian and get up and prevail. But if a Persian or other persecutor begin to fall before a Jew, he can neither stay nor rise. There is an invisible hand of omnipotence that strikes in for his own, and confounds their opposites. <\/p>\n <\/p>\n When I sit in darkness, the Lord shall be a light unto me<\/strong> ] He can lighten the greatest darkness, as be did the dungeons to the martyrs. From the delectable orchard of the Leonine dungeon, so Algerius, an Italian martyr, dated his heavenly epistle. I am now in the Bishop of London’s coal house (saith Mr Philpot), a dark and ugly brison as any is about London; but my dark body of sin hath well deserved the same; and the Lord now hath brought me into outer darkness, that I might be the more lightened by him; as he is most present with his children in the midst of darkness. And in his letter to the Lady Vane, I thank the Lord, saith he, I am not alone, but have six other faithful companions, who in our darkness do cheerfully sing hymns and praises to God for his great goodness. We are so joyful that I wish you part of my joy. The posy of the city of Geneva stamped round about their money was formerly out of Job, Post tenebras spero lucern,<\/em> After darkness I look for light; but the Reformation once settled among them, they changed it into Post tenebras lux<\/em> (Scultet. Annul.), Light after darkness. Like as the Saxon princes, before they became Christians, gave for their arms a black horse; but being once baptized, a white.<\/p>\n when I fall: i.e. into calamity; not into sin. Literally I have fallen, I have arisen; though I should sit in darkness, Jehovah, &c. <\/p>\n Rejoice: Job 31:29, Psa 13:4-6, Psa 35:15, Psa 35:16, Psa 35:19, Psa 35:24-26, Psa 38:16, Pro 24:17, Pro 24:18, Jer 50:11, Lam 4:21, Lam 4:22, Eze 25:6, Eze 35:15, Oba 1:12, Joh 16:20, Rev 11:10-12 <\/p>\n when I fall: Psa 37:21, Psa 41:10-12, Pro 24:16 <\/p>\n when I sit: Psa 107:10-15, Psa 112:4, Isa 9:2, Isa 49:9, Isa 50:10, Mat 4:16, Luk 1:78, Luk 1:79 <\/p>\n the Lord: Psa 27:1, Psa 84:11, Psa 97:11, Psa 112:4, Isa 2:5, Isa 60:1-3, Isa 60:19, Isa 60:20, Mal 4:2, Joh 8:12, Act 26:18, 2Co 4:6, Rev 21:23, Rev 22:5 <\/p>\n Reciprocal: Num 12:15 – till Miriam Jdg 15:14 – the Philistines Jdg 16:25 – sport 2Sa 24:10 – I have sinned Job 11:17 – age Job 16:9 – mine Job 19:5 – magnify Psa 9:6 – O thou Psa 12:5 – now Psa 13:2 – enemy Psa 23:3 – restoreth Psa 37:6 – he shall Psa 37:24 – Though Psa 43:3 – send Psa 62:2 – I shall Psa 65:3 – prevail Psa 86:17 – that they Psa 118:6 – The Lord Psa 118:13 – General Psa 138:7 – thou shalt stretch Isa 14:29 – Rejoice Isa 21:2 – all the Jer 8:4 – Shall they Jer 18:19 – Give Jer 48:27 – was not Jer 51:36 – I will plead Lam 1:5 – adversaries Lam 3:25 – good Eze 22:27 – princes Eze 23:32 – thou shalt be Eze 25:3 – thou saidst Eze 36:5 – with the Eze 36:15 – men Mic 4:10 – there shalt Zec 12:8 – feeble 1Co 13:6 – Rejoiceth not 2Pe 1:10 – never<\/p>\n LIGHT IN THE DARKNESS<\/p>\n 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. I will bear the indignation of the Lord, because I have sinned against Him.<\/p>\n Mic 7:8-9<\/p>\n I. Men commonly think a sin to be cancelled when it is done and over; or, in other words, that amendment is an expiation.They do not take the trouble to repent. Regret, vexation, sorrowsuch feelings seem to this busy, practical, unspiritual generation as idle; as something despicable and unmanly, just as tears may be. They are unbelieving, they are irrational, if they are nothing more than remorse, gloom, and despondency. Such is the sorrow of the world, which worketh death. Yet there is a godly sorrow also; a positive sorrowing for sin, and a deprecation of its consequences, and that quite distinct from faith or amendment; and this, so far from being a barren sorrow, worketh, as the Apostle assures us, repentance to salvation not to be repented of.<\/p>\n II. When Christians have gone wrong in any way, whether in belief or in practice, scandalously or secretly, it seems that pardon is not explicitly, definitely, promised them in Scripture as a matter of course; and the mere fact that they afterwards become better men, and are restored to Gods favour, does not decide the question whether they are in every sense pardoned; for David was restored, and yet was afterwards punished. It is still a question whether a debt is not standing against them for their past sins, and is not now operating, or to operate, to their disadvantage. What the payment consists in and how it will be exacted is quite another question, and a hidden one. God may spare us, He may punish. In either case, however, our duty is to surrender ourselves into His hands, that He may do what He will.<\/p>\n Illustration<\/p>\n It has been said recently that cases of answered prayer are the exception, and not the rule. Would it not be better to say that our prayers are always answered, though the petitions are not granted just in the way we had hoped. God is so wise, good, and faithful that, however urgently we pressed our case, it would not be for our best interests if He were to do as we ask. When we reach the other world we shall have abundant reason, in the pure light of eternity, to thank God that He did not grant all our petitions, though he always answered our real prayers. We asked for stones, but He gave us bread; for scorpions, but He gave us fish. He could not for loves sake give us the poison we clamoured for. We ask amiss, and know not what we ask. But He, reading right our wrong request, gives what we would ask did we know. We are also hot-blooded. It is so hard for us to wait for God. The hand moves so slowly round the dial-plate, it seems as though the hour will never strike. In the meanwhile the enemy speaks strongly in our ears of God having forsaken us; but it is not so. Rejoice not against me, O mine enemy; when I fall, I shall arise! My soul, wait thou only upon God.<\/p>\n Mic 7:8. God has frequently used the heathen nations to chastise His wayward people, but never would tolerate their selfish motive in the performance of it. Such is the thought in this verse, and the enemy is given to understand that the depression of Israel was not to be permanent. The people of God cannot fall so low but that He can raise them up again and show the divine love for the nation.<\/p>\n Mic 7:8-9. Rejoice not against me, O mine enemy Here begins a new subject; the Jewish nation in general being here introduced speaking in their captivity, and addressing themselves to the Chaldeans. When I fall I shall rise Or, because I am fallen; for I shall rise. When I sit in darkness, the Lord shall be a light unto me Neither rejoice nor triumph over me, because I at present sit in darkness, or misery, for Jehovah will again make me prosperous. I will bear the indignation of the Lord I will patiently, or without repining, bear the affliction, or punishment, Jehovah has inflicted upon me. Because I have sinned against him Because I am sensible I have highly offended him by my idolatry, injustice, and unmercifulness. Until he plead my cause, and execute judgment for me Until he shall be pleased to acknowledge my cause, in consequence of my repentance and perseverance in the worship of him, and avenge my injuries on my enemies. It may well be supposed that the Chaldeans made a mock of the Jews for persevering in the worship of Jehovah, or that God who (as they supposed) had not been able to deliver them, his worshippers, out of their hands, the worshippers of Bel and Nebo; whom therefore they esteemed more powerful. He will bring me forth to the light He will again bring me into a prosperous condition. And I shall behold his righteousness Or rather, his goodness. What we render righteousness, often signifies, according to the Hebrew, beneficence, or goodness.<\/p>\n 7:8 Rejoice not against me, {h} O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD [shall be] a light unto me.<\/p>\n (h) This is spoken in the voice of the Church, which calls the malignant church her enemy.<\/p>\n E. Micah’s confidence in the Lord 7:8-20<\/span><\/p>\n This final section of the book is also in the form of a lament (cf. Mic 7:1-7). While Micah spoke as an individual, he spoke for the faithful remnant of Israelites in his day. His sentiments would have been theirs. Thus the lament is communal, but it gives way to glorious praise. Daniel, Ezra, Nehemiah, and many of the psalmists likewise prayed as spokesmen for the faithful as well as for themselves (cf. Daniel 9; Ezra 9; Nehemiah 9; Lam 1:10-16; Lam 1:18-22).<\/p>\n "Micah concludes his book with a liturgical hymn, consisting of expressions of confidence, petition, and praise." [Note: Waltke, in The Minor . . ., p. 754. See Chisholm, Handbook on . . ., p. 426, for a structural analysis of this section.] <\/span><\/p>\n 1. Advice to the ungodly 7:8-13<\/span><\/p>\n When Micah’s enemies saw him experience some discouraging situation, they rejoiced. He told them not to rejoice, because though he fell, God would raise him up. Though he appeared to be groping in the darkness (cf. Lam 3:6), the Lord would be a light to him and illuminate the right path for him to take.<\/p>\n Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD [shall be] a light unto me. 8. O mine enemy ] i.e. the instrument of God’s ‘visitation,’ the heathen oppressor of Israel. when I fall ] Rather, for (if) I have fallen. The ‘falling’ is … Continue reading “Exegetical and Hermeneutical Commentary of Micah 7:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22683","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22683","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22683"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22683\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22683"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22683"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22683"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong><\/p>\n
II. <\/strong>The rejoicing foe rebuked. In our text there is no attempt to deny the fact of the fall, or excuse its guilt. Whence does the fallen Christian obtain his comfort, if it be not in ignoring the past? He rejoices in the thought of restoration. The future is his reservoir of gladness. I shall arise, he says, a wiser man; a more watchful man; a humbler man. Gods true saints shall be raised from the ground, however hard their fall. Next to the salvation of the sinner, the recovery of the saint brings glory to our Lord. (A. G. Brown.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The conflict supposed. The language is very strong; the figurative terms employed suggest their own images; it is a sad but not a desperate case; there is hope in the Lord concerning this thing; but, meanwhile, there is a conflict going on which puts to the proof the strength and courage of Micah. We are here meditating upon the mental warfare that went on in the battlefield of a prophets heart. That which belonged to him is common to us all–not always, but at certain times. Some Christians make this mistake; they seem to expect that because they are Christians they shall be exempt from the temptations and evil inclinations of other men.<\/p>\n
II. <\/strong>The sources of this spiritual conflict. We want nothing but the history of our heart to explain this. The sources of this conflict of thought and feeling are threefold,–the world, the devil, and death.<\/p>\n
III. <\/strong>Thy frequent anticipation of death, which is a source of perpetual conflict to many. The fear of death is natural; it is probably a principle implanted from above, to prevent man from rushing unbidden into the presence of God. And to this fear the believer is liable, even as the unbeliever. (W. G. Barrett.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
ADDRESS OF THE JEWISH CHURCH TO HER ENEMIES<\/strong><\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"