Micah 7:9

New Living Translation

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Contextual Overview

Bible Verse Review
  from Treasury of Scripure Knowledge

bear: Leviticus 26:41, 1 Samuel 3:18, 2 Samuel 16:11, 2 Samuel 16:12, 2 Samuel 24:17, Job 34:31, Job 34:32, Lamentations 1:18, Lamentations 3:39-42, Luke 15:18, Luke 15:19, Hebrews 12:6, Hebrews 12:7

until: 1 Samuel 24:15, 1 Samuel 25:39, 1 Samuel 26:10, Psalms 7:6, Psalms 43:1, Jeremiah 50:17-20, Jeremiah 50:33, Jeremiah 50:34, Jeremiah 51:35, Jeremiah 51:36, Revelation 6:10, Revelation 6:11, Revelation 18:20

he will: Job 23:10, Psalms 37:6, Malachi 3:18, 1 Corinthians 4:5, 2 Thessalonians 1:5-10, 2 Timothy 4:8

Reciprocal: Numbers 12:15 - till Miriam Joshua 22:22 - Israel 2 Samuel 22:29 - lighten 2 Samuel 24:10 - I have sinned Nehemiah 2:10 - it grieved Job 11:17 - age Psalms 12:5 - now Psalms 23:3 - restoreth Psalms 35:1 - Plead Psalms 62:2 - I shall Psalms 65:3 - prevail Psalms 94:15 - But Psalms 97:11 - Light Psalms 112:4 - there ariseth Psalms 118:27 - showed Psalms 119:154 - Plead Proverbs 14:19 - General Proverbs 22:23 - the Lord Isaiah 9:2 - walked Isaiah 42:3 - he shall Isaiah 51:22 - pleadeth Jeremiah 10:19 - Truly Jeremiah 30:15 - Why Jeremiah 51:10 - brought Lamentations 1:21 - they shall Ezekiel 14:10 - they shall Zephaniah 3:5 - bring Acts 12:7 - and a Acts 16:39 - came Ephesians 5:13 - for Revelation 2:3 - hast borne

Cross-References

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Gill's Notes on the Bible

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

חטא 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 Psalms 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.

Barnes' Notes on the Bible

I will bear the indignation of the Lord, because I have sinned against Him - This is the temper of all penitents, when stricken by God, or under chastisement from Him. “It is the Lord, let Him, do what seemeth Him good” 1 Samuel 3:18. “So let him curse, because the Lord hath said unto him, curse David. Who shall then say, Wherefore hast thou done so?” 2 Samuel 16:10. “He putteth his mouth in the dust; if so be there may be hope” Lamentations 3:29. The penitent owns the just sentence of God, and, knowing that he deserves far more than God inflicts, is thankful to endure it, “until He remove it, until He plead my cause rend execute judgment for me”, that is, until God Himself think the punishments inflicted, enough, and judge between me and those through whose hands they come. The judgments which God righteously sends, and which man suffers righteously from Him, are unrighteously inflicted by those whose malice He overrules, whether it be that of evil men (as the Assyrian or the Chaldaean or the Edomite) or of Satan. The close of the chastisements of His people is the beginning of the visible punishment of their misdecds, who used amiss the power which God gave them over it.

Whence it is said, “Daughter of Babylon, the wasted! blessed he that rewardth thee as thou hast served us” Psalms 137:8. But all is of the mercy of God. So He saith, “He shall bring me forth to the light” of His Countenance and His favor and His truth. Micah speaks in the name of those who were penitent, and so were forgiven, and yet, in that they were under punishment, seemed to lie under the wrath of God. For, although God remits at once the eternal penalty of sin, yet we see daily, how punishment pursues the for given sinner, even to the end of life. The light of God’s love may not, on grounds which He knoweth, shine unchequered upon him. We should not know the blackness of the offence of sin, and should never know the depth of God’s mercy, but for our punishment. The indignation of God toward the penitcnt is an austere form of His love. So then penitents may well say, in every grief or sickness or visitation or disappointment, I will bear the indignation of the Lord, because I have sinned against Him. He says, “I shall behold His righteousness”, because they had a righteous cause against man, although not toward God, and God in His just judgment on their enemies shewed Himself as the righteous Judge of the world.

Clarke's Notes on the Bible

Verse 9. I will bear the indignation of the Lord — The words of the penitent captives, acknowledging their sins and praying for mercy.

Until he plead my cause — And wo to the slanderers, when God undertakes to plead for the fallen who have returned to him with deep compunction of heart, seeking redemption in the blood of the cross.