(9) I will bear.--Micah places himself and his people with confidence in the hands of God. So, too, id David speak when his sin was brought home to him by God: "I am in a great strait; let us fall now into the hand of the Lord: for His mercies are great; and let me not fall into the hand of man" (2Samuel 24:14). "This is the temper of all penitents when stricken by God, or under chastisement from Him."

Verse 9. - I will bear the indignation of the Lord. However long may be the delay before relief comes, Israel will patiently bear the chastisements inflicted upon her, because she knows that they are deserved. This is the language of the penitent people, owning the justice of the sentence, yet trusting to the covenant God, who in wrath remembers mercy. Until he plead my cause. Until God considers that the punishment has done its work, and takes my cause in hand, and judges between me and the instruments of his vengeance. Execute judgment for me. Secure my rights, violated by the heathen, who misuse the power given them by God. The light (see note on ver. 8). His righteousness (Micah 6:5); his faithfulness to his premises exhibited in the destruction of the enemies and the restoration of his people. For this conception of the Divine righteousness, Cheyne compares 1 John 1:9, "He is faithful and righteous to forgive us our sins."

7:8-13 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.I will bear the indignation of the Lord,.... The Targum prefaces these words with

"Jerusalem saith;''

and they are the words of the prophet, in the name of Jerusalem or the church, resolving in the strength of divine grace to bear the present affliction, which had at least some appearance of divine indignation in it; not against the persons of God's people, who are always the objects of his love, and towards whom there is no fury in him; but against their sins, which are displeasing and abominable to him; and this is not in a vindictive way, for such indignation they could never bear; nor can any creature stand before it, or bear up under it; and, besides, Christ has bore the wrath and indignation of God in this sense for them but it here means the displicency and indignation of God in fatherly chastisements, consistent with the strongest love and affection for them; and to bear this is to be humble under the mighty hand of God, quietly to submit to it, and patiently to endure the affliction, without murmuring and repining, till the Lord pleases to remove it. The reason follows,

because I have sinned against him; the best of men sin; sin is the cause and reason of all affliction and distress, whether temporal or spiritual. The consideration of this tends to make and keep good men humble, and quietly submit to the chastising rod of their heavenly father, which they see it is right and proper should be used; and as knowing that they are chastised and afflicted less than their iniquities deserve; and that it is all for their good; a sense of sin stops their mouths, that they have nothing to say against God. The word here used sometimes signifies the offering an expiatory sacrifice for sin to God; and Gussetius (c) thinks this is the meaning of it here; and observes, that with the oblation of a contrite heart, and works of charity, the satisfaction of Christ is to be pleaded, and in our way to be offered up to God the Judge, through faith flying to it; whereby the mind is disposed to bear correction patiently, in hope that favour will quickly shine forth in help and deliverance:

until he plead cause, and execute judgment for me; Christ the mighty Redeemer, and powerful and prevalent Mediator, not only pleads the cause of his people with God his Father, and obtains all blessings of grace for them; but he also pleads their cause against their enemies, an ungodly people that strive with them, persecute and distress them; and will in his own time do them justice, and execute vengeance, his righteous judgments, on those that hate them, and rise up against them, as he will on all the antichristian party:

he will bring me forth to the light; like a person taken out of prison, or out of a dungeon, to behold and enjoy the light of the sun and day. The sense is, that he will openly espouse the cause of his church, and give her honour and glory publicly before men; bring forth her righteousness as the light, and her judgment as the noon day; and make her innocence appear as clear as the day, and bring her at last to the light of glory; see Psalm 37:6;

and I shall behold his righteousness: the equity of his proceedings with his people, in chastising and afflicting them, that they are all right and good; his justice in punishing their enemies, and executing judgment on them; his goodness and beneficence to the saints, all his ways being mercy and truth; his faithfulness in the fulfilment of his promises; and the righteousness of Christ, which justifies them before God, renders them acceptable to him, will answer for them in a time to come, and introduce them into his everlasting kingdom and glory.

(c) Ebr. Comment. p. 923.