He afterwards adds, How long wilt thou show me iniquity, and make me to see trouble? Here the Prophet briefly relates the cause of his indignation,—that he could not, without great grief, yea, without anguish of mind, behold such evils prevailing among God’s chosen people; for they who apply this to the Chaldeans, do so strainedly, and without any necessity, and they have not observed the reason which I have stated—that the Prophet does not here teach the Jews, but prepares them for a coming judgement, as they could not but see that they were justly condemned, since they were proved guilty by the cry and complaints made by all the godly.
Now this passage teaches us, that all who really serve and love God, ought, according to the Prophet’s example, to burn with holy indignation whenever they see wickedness reigning without restraint among men, and especially in the Church of God. There is indeed nothing which ought to cause us more grief than to see men raging with profane contempt for God, and no regard had for his law and for divine truth, and all order trodden under foot. When therefore such a confusion appears to us, we must feel roused, if we have in us any spark of religion. If it be objected, that the Prophet exceeded moderation, the obvious answer is this,—that though he freely pours forth his feelings, there was nothing wrong in this before God, at least nothing wrong is imputed to him: for wherefore do we pray, but that each of us may unburden his cares, his griefs, and anxieties, by pouring them into the bosom of God? Since, then, God allows us to deal so familiarly with him, nothing wrong ought to be ascribed to our prayers when we thus freely pour forth our feelings, provided the bridle of obedience keeps us always within due limits, as was the case with the Prophet; for it is certain that he was retained under the influence of real kindness. Jeremiah did indeed pray with unrestrained fervor (Jeremiah 15:10): but his case was different from that of our Prophet; for he proceeds not here to an excess, as Jeremiah did when he cursed the day of his birth, and when he expostulated with God for being made a man of contention. But our Prophet undertakes here the defense of justice; for he could not endure the law of God to be made a sport, and men to allow themselves every liberty in sinning.
We now, then, see that the Prophet can be justly excused, though he expostulates here with God, for God does not condemn this freedom in our prayers; but, on the contrary, the end of praying is, that every one of us pour forth, as it is said in the Psalms, his heart before God. As, then, we communicate our cares and sorrows to God, it is no wonder that the Prophet, according to the manner of men, says, Why dost thou show me iniquity, and make me to see trouble? Trouble is to be taken here in an active sense, and the verb תבימ, tabith, has a transitive meaning. (8) Some render it, Why dost thou look on trouble? as though the Prophet indignantly bore the connivance of God. But the context necessarily requires that this verb should be taken in a transitive sense. “Why dost thou show me iniquity?” and then, “and makest me to look on violence?” He says afterwards, in the third place, in my sight is violence. But I have said, that the word trouble is to be taken actively; for the prophet means not that he was worn out with weariness, but that wicked men were troublesome to the good and the innocent, as it is usually the case when a freedom in sinning prevails.
And why, he says, are violence and plunder in my sight? and there is he who excites, etc.? The verb נשא, nusha means not here to undertake, as some render it; but, on the contrary, to raise. Others render it, “Who supports,” but this is frigid. Therefore the translation which I have stated is the most suitable—And why is there one who excites strife and contention?
But the Prophet here accuses them only of sins against the second table of the law: he speaks not of the superstitions of people, and of the corrupted worship of God; but he briefly says, that they had no regard for what was just and right: for the stronger any one was, the more he distressed the helpless and the innocent. It was then for this reason that he mentioned iniquity, trouble, plunder, violence, contention, strife. In short, the Prophet here deplores, that there was now no equity and no brotherly kindness among the people, but that robberies, rapines, and tyrannical violence prevailed everywhere. It follows—
In these two verses there is no need of continuing the interrogatory form throughout, nor is this justified by the original. A strictly literal rendering, such as the following, would be the most appropriate:
2.How long, Jehovah, have I cried, and thou hearest not? I cry aloud to thee, "oppression,” and thou savest not:
3.Why showest thou to me iniquity? Yea, wickedness is what thou seest; Even wasting and oppression are before me; Then there is strife, and contention arises.
Some think that there is to be understood a preposition before [ חמם ], which I render “oppression,” in the second line; but there is no need of it. The word means outrage, wrong forcibly done, violent injustice. [ עמל ], wickedness, in the second line of the third verse, in its primary sense, is labor, toil; it means also what produces toil, mischief, wickedness. Henderson renders it misery; but it is not so suitable; for it must be something that corresponds with iniquity in the previous line. Wickedness is the word adopted by Newcome. [ ריב ], strife, is a verbal contention or quarrel; and [ מדוז ] contention, is a judicial contest, or a trial by law. Then in the next verse we see how unjustly this trial was conducted.—Ed.