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

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

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

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

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

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

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 —

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

First then he says, The wrath ¹⁹⁰¹⁹⁰     Iram, זעף, which means a stormy anger or displeasure, which agitates and raises tempests, and such were the calamities which came on the Jewish nation. of Jehovah will I bear, for sinned have I against him This passage shows, that when any one is seriously touched with the conviction of God’s judgment, he is at the same time prepared to exercise patience; for it cannot be, but that a sinner, conscious of evil, and knowing that he suffers justly will humbly and thankfully submit to the will of God. Hence when men perversely glamour against God, or murmur, it is certain that they have not as yet been made sensible of their sins. I allow indeed that many feel guilty who yet struggle against God, and fiercely resist his hand as much as they can, and also blaspheme his name when he chastises them: but they are not touched hitherto with the true feeling of penitence, so as to abhor themselves. Judas owned indeed that he had sinned, and freely made such confession, (Matthew 27:3.) Cain tried to cover his sin, but the Lord drew from him an unwilling confession, (Genesis 4:13.) They did not yet repent; nay, they ceased not to contend with God; for Cain complained that his punishment was too heavy to be borne; Judas despaired. And the same thing happens to all the reprobate. They seemed then to have been sufficiently convinced to acknowledge their guilt, and, as it were, to assent to the justice of God’s judgment; but they did not really know their sins, so as to abhor themselves, as I have said, on account of their sins. For true penitence is ever connected with the submission of which the Prophet now speaks. Whosoever then is really conscious of his sins, renders himself at the same time obedient to God, and submits himself altogether to his will. Thus repentance does ever of itself lead to the bearing of the cross; so that he who sets himself before God’s tribunal allows himself to be at the same time chastised, and bears punishment with a submissive mind: as the ox, that is tamed, always takes the yoke without any resistance, so also is he prepared who is really touched with the sense of his sins, to bear any punishment which God may be pleased to inflict on him. This then is the first thing which we ought to learn from these words of the Prophet, The wrath of Jehovah will I bear, for sinned have I against him.

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

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

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

Now follow the words, He will bring me to the light, I shall see his righteousness! ¹⁹¹¹⁹¹     “I shall see the equity of his proceedings concerning me, and the performance of his promises to me.” — Henry. The Church still confirms herself in the hope of deliverance: art it is hence also manifest how God is light to the faithful in obscure darkness, because they see that there is prepared for them an escape from their evils; but they see it at a distance, for they extend their hope beyond the boundaries of this life. As then the truth of God diffuses itself through heaven and earth, so the faithful extend their hope far and wide. Thus it is, that they can see light afar off, which seems to be very remote from them. And having this confidence, the Prophet says, The Lord will bring me into the light. They have, in the meantime, as I have already said, some light; they enjoy a taste of God’s goodness in the midst of their evils: but the Prophet now refers to that coming forth which we ought to look for even in the worst circumstances.

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