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This Chapter Verse Commentaries:
2.When I shall have taken the congregation. The Hebrew verb יעד, yaä signifies to appoint a place or day, and the noun מועד, moed, derived from it, which is here used, signifies both holy assemblies, or a congregation of the faithful assembled together in the name of the Lord, and festival, or appointed solemn days. As it is certain that God is here introduced as speaking, either of these senses will agree with the scope of the passage. It may be viewed as denoting either that having gathered his people to himself, he will restore to due order matters which were in a state of distraction and confusion, or else that he will make choice of a fit time for exercising his judgment. In abandoning his people for a season to the will of their enemies, he seems to forsake them and to exercise no care about them; so that they are like a flock of sheep which is scattered, and wanders hither and thither without a shepherd. It being his object, then, to convey in these words a promise that he would remedy such a confused state of things, he very properly commences with the gathering together of his Church. If any choose rather to understand the word מועד, moed, as referring to time (254) God is to be understood as admonishing his people, that it is their bounden duty to exercise patience until he actually show that the proper time is come for correcting vices, since he only has the years and days in his own power, and knows best the fit juncture and moment for performing this work. The interpretation to which I most incline is, That, to determine the end and measure of calamities, and the best season of rising up for the deliverance of his people, — matters, the determination of which men would willingly claim for themselves, — is reserved by God in his own hands, and is entirely subject to his own will. At the same time, I am very well satisfied with the former interpretation, which refers the passage to the gathering together of the Church. Nor ought it to seem absurd or harsh that God is here introduced as returning an answer to the prayers of his people. This graphic representation, by which they are made to speak in the first verse, while he is introduced as speaking in the second, is much more forcible than if the prophet had simply said, that God would at length, and at the determined time, show himself to be the protector of his Church, and gather her together again when she should be scattered and rent in pieces. The amount, in short, is, that although God may not succor his own people immediately, yet he never forgets them, but only delays until the fit time arrive, the redress which he has in readiness for them. To judge righteously, is just to restore to a better state matters which are embroiled and disordered. Thus Paul says,
“ it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels.” (2Th_1:6)
God, therefore, declares that it is his office to set in order and adjust those things which are in confusion, that, entertaining this expectation, we may be sustained and comforted by means of it in all our afflictions.
(254) The reading adopted by the most eminent critics is, “ I shall have gotten an appointed or fit time or season, I will judge uprightly.” This is supported by all the ancient versions.