Teks -- Micah 7:1-20 (NET)

Micah Laments Judah’s Sin

7:1 I am depressed! Indeed, it is as if the summer fruit has been gathered, and the grapes have been harvested. There is no grape cluster to eat, no fresh figs that I crave so much. 7:2 Faithful men have disappeared from the land; there are no godly men left. They all wait in ambush so they can shed blood; they hunt their own brother with a net. 7:3 They are determined to be experts at doing evil; government officials and judges take bribes, prominent men make demands, and they all do what is necessary to satisfy them. 7:4 The best of them is like a thorn; the most godly among them are more dangerous than a row of thorn bushes. The day you try to avoid by posting watchmen– your appointed time of punishment– is on the way, and then you will experience confusion. 7:5 Do not rely on a friend; do not trust a companion! Don’t even share secrets with the one who lies in your arms! 7:6 For a son thinks his father is a fool, a daughter challenges her mother, and a daughter-in-law her mother-in-law; a man’s enemies are his own servants. 7:7 But I will keep watching for the Lord; I will wait for the God who delivers me. My God will hear my lament.

Jerusalem Will Be Vindicated

7:8 My enemies, do not gloat over me! Though I have fallen, I will get up. Though I sit in darkness, the Lord will be my light. 7:9 I must endure the Lord’s anger, for I have sinned against him. But then he will defend my cause, and accomplish justice on my behalf. He will lead me out into the light; I will experience firsthand his deliverance. 7:10 When my enemies see this, they will be covered with shame. They say to me, “Where is the Lord your God?” I will gloat over them. Then they will be trampled down like mud in the streets. 7:11 It will be a day for rebuilding your walls; in that day your boundary will be extended.

A Closing Prayer

7:12 In that day people will come to you from Assyria as far as Egypt, from Egypt as far as the Euphrates River, from the seacoasts and the mountains. 7:13 The earth will become desolate because of what its inhabitants have done. 7:14 Shepherd your people with your shepherd’s rod, the flock that belongs to you, the one that lives alone in a thicket, in the midst of a pastureland. Allow them to graze in Bashan and Gilead, as they did in the old days. 7:15 “As in the days when you departed from the land of Egypt, I will show you miraculous deeds.” 7:16 Nations will see this and be disappointed by all their strength, they will put their hands over their mouths, and act as if they were deaf. deaf. 7:17 They will lick the dust like a snake, like serpents crawling on the ground. They will come trembling from their strongholds to the Lord our God; they will be terrified of you. 7:18 There is no other God like you! You forgive sin and pardon the rebellion of those who remain among your people. You do not remain angry forever, but delight in showing loyal love. 7:19 You will once again have mercy on us; you will conquer our evil deeds; you will hurl our sins into the depths of the sea. 7:20 You will be loyal to Jacob and extend your loyal love to Abraham, which you promised on oath to our ancestors in ancient times.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Mic 7:1 - Woe is me

The land is brought in complaining, that whereas it was once well stored, now it hath few good in it.

Wesley: Mic 7:1 - As the grape

gleanings - In Israel and Judah, which in bringing forth good men, should have been a fruitful vine full of clusters: just, compassionate and humble men, are as grapes after the vintage is gathered.

Wesley: Mic 7:1 - Desired

But in vain.

Wesley: Mic 7:3 - Both hands

With all diligence.

Wesley: Mic 7:3 - The great man

The great man at court, who can do what he will there.

Wesley: Mic 7:3 - Uttereth

Is bold to speak plainly.

Wesley: Mic 7:3 - Desire

His unjust, oppressive design.

Wesley: Mic 7:3 - They

They all jointly promote violence and cruelty.

Wesley: Mic 7:4 - As a briar

Mischievous and hurtful.

Wesley: Mic 7:4 - The day

The day in which they shall sound the alarm.

Wesley: Mic 7:4 - Cometh

Surely, speedily, and unavoidably.

Wesley: Mic 7:4 - Now

When that day is come.

Wesley: Mic 7:7 - Therefore

Since all sorts of men are so perfidious.

Wesley: Mic 7:7 - Look

As one set in a watch - tower looks round about, and diligently observes all that stirs, so will the prophet; so did they who in Israel and Judah feared the Lord.

Wesley: Mic 7:8 - Rejoice not

The prophet personates the church. Let it be no matter of glorying to thee, that the day of calamity hath overtaken me.

Wesley: Mic 7:8 - In darkness

When affliction, war, famine, and captivity cover me.

Wesley: Mic 7:8 - A light

Shall support, comfort and deliver me.

Wesley: Mic 7:9 - Plead

Against mine enemy, now he pleads his own cause against me.

Wesley: Mic 7:9 - His righteousness

The truth and riches of his promised salvation.

Wesley: Mic 7:10 - She

What nation or people soever.

Wesley: Mic 7:10 - Shall behold

The people of God shall see their enemies laid low.

Wesley: Mic 7:11 - Thy walls

O Jerusalem.

Wesley: Mic 7:11 - The decree

Of Artaxerxes, which forbad the re - building of the temple.

Wesley: Mic 7:11 - Removed

Abolished.

Wesley: Mic 7:12 - In that day

After the return out of captivity.

Wesley: Mic 7:12 - He

He who is of Jewish race.

Wesley: Mic 7:12 - To thee

O Jerusalem.

Wesley: Mic 7:12 - The fortified cities

In which many Jews were kept for servile works.

Wesley: Mic 7:12 - To the river

To Euphrates.

Wesley: Mic 7:12 - To sea

From the Caspian to the Persian and to the Midland sea.

Wesley: Mic 7:12 - From mountain

That is, from all parts of their captivity, they shall return to their own country.

Wesley: Mic 7:13 - Not withstanding

These promises of restitution, which took not place 'till more than two hundred years after.

Wesley: Mic 7:14 - Feed

So Christ directs his officers.

Wesley: Mic 7:14 - With thy rod

In allusion to the custom of shepherds who guided their sheep by a pastoral staff.

Wesley: Mic 7:14 - In the wood

Protect and guide those that in their present captive state are solitary, compassed with dangers.

Wesley: Mic 7:14 - Carmel

A fruitful place and well inhabited.

Wesley: Mic 7:14 - In Bashan

A place of note for fruitfulness.

Wesley: Mic 7:14 - Gilead

Equal with any of the other for plenty and safety.

Wesley: Mic 7:16 - Shall be deaf

They shall neither care to hear, nor to speak of it.

Wesley: Mic 7:17 - Lick the dust

In the most submissive, servile manner, testify their subjection.

Wesley: Mic 7:17 - Holes

Their strong holds, and fastnesses.

Wesley: Mic 7:17 - Because of thee

So that the name of Jews, shall be terrible to their enemies.

JFB: Mic 7:1 - I am as when, &c.

It is the same with me as with one seeking fruits after the harvest, grapes after the vintage. "There is not a cluster" to be found: no "first-ripe fruit" (or "early fig"; see on Isa 28:4) which "my soul desireth" [MAURER]. So I look in vain for any good men left (Mic 7:2).

JFB: Mic 7:2

The Hebrew expresses "one merciful and good in relation to man," rather than to God.

JFB: Mic 7:2 - is perished out of the earth

(Psa 12:1).

JFB: Mic 7:3 - That they may do evil with both hands earnestly

Literally, "Their hands are for evil that they may do it well" (that is, cleverly and successfully).

JFB: Mic 7:3 - the great man, he

Emphatic repetition. As for the great man, he no sooner has expressed his bad desire (literally, the "mischief or lust of his soul), than the venal judges are ready to wrest the decision of the case according to his wish.

JFB: Mic 7:3 - so they wrap it up

The Hebrew is used of intertwining cords together. The "threefold cord is not quickly broken" (Ecc 4:12); here the "prince," the "judge," and the "great man" are the three in guilty complicity. "They wrap it up," namely, they conspire to carry out the great man's desire at the sacrifice of justice.

JFB: Mic 7:4 - as a brier

Or thorn; pricking with injury all who come in contact with them (2Sa 23:6-7; Isa 55:13; Eze 2:6).

JFB: Mic 7:4 - the day of thy watchmen

The day foretold by thy (true) prophets, as the time of "thy visitation" in wrath [GROTIUS]. Or, "the day of thy false prophets being punished"; they are specially threatened as being not only blind themselves, but leading others blindfold [CALVIN].

JFB: Mic 7:4 - now

At the time foretold, "at that time"; the prophet transporting himself into it.

JFB: Mic 7:4 - perplexity

(Isa 22:5). They shall not know whither to turn.

JFB: Mic 7:5 - Trust ye not in a friend

Faith is kept nowhere: all to a man are treacherous (Jer 9:2-6). When justice is perverted by the great, faith nowhere is safe. So, in gospel times of persecution, "a man's foes are they of his own household" (Mat 10:35-36; Luk 12:53).

JFB: Mic 7:5 - guide

A counsellor [CALVIN] able to help and advise (compare Psa 118:8-9; Psa 146:3). The head of your family, to whom all the members of the family would naturally repair in emergencies. Similarly the Hebrew is translated in Jos 22:14 and "chief friends" in Pro 16:28 [GROTIUS].

JFB: Mic 7:5 - her that lieth in thy bosom

Thy wife (Deu 13:6).

JFB: Mic 7:6 - son dishonoureth the father

The state of unnatural lawlessness in all relations of life is here described which is to characterize the last times, before Messiah comes to punish the ungodly and save Israel (compare Luk 21:16; 2Ti 3:1-3).

JFB: Mic 7:7 - Therefore I will look unto the Lord

As if no one else were before mine eyes. We must not only "look unto the Lord," but also "wait for Him." Having no hope from man (Mic 7:5-6), Micah speaks in the name of Israel, who herein, taught by chastisement (Mic 7:4) to feel her sin (Mic 7:9), casts herself on the Lord as her only hope," in patient waiting (Lam 3:26). She did so under the Babylonian captivity; she shall do so again hereafter when the spirit of grace shall be poured on her (Zec 12:10-13).

JFB: Mic 7:8 - Rejoice not

At my fall.

JFB: Mic 7:8 - when I fall, I shall arise

(Psa 37:24; Pro 24:16).

JFB: Mic 7:8 - when I sit in darkness, the Lord shall be a light

Israel reasons as her divine representative, Messiah, reasoned by faith in His hour of darkness and desertion (Isa 50:7-8, Isa 50:10). Israel addresses Babylon, her triumphant foe (or Edom), as a female; the type of her last and worst foes (Psa 137:7-8). "Mine enemy," in Hebrew, is feminine.

JFB: Mic 7:9 - bear

Patiently.

JFB: Mic 7:9 - the indignation of the Lord

His punishment inflicted on me (Lam 3:39). The true penitent "accepts the punishment of his iniquity" (Lev 26:41, Lev 26:43); they who murmur against God, do not yet know their guilt (Job 40:4-5).

JFB: Mic 7:9 - execute judgment for me

Against my foe. God's people plead guilty before God; but, in respect to their human foes, they are innocent and undeserving of their foes' injuries.

JFB: Mic 7:9 - bring me forth to the light

To the temporal and spiritual redemption.

JFB: Mic 7:9 - I shall behold his righteousness

His gracious faithfulness to His promises (Psa 103:17).

JFB: Mic 7:10 - shame shall cover her

In seeing how utterly mistaken she was in supposing that I was utterly ruined.

JFB: Mic 7:10 - Where is . . . thy God

(Psa 42:3, Psa 42:10). If He be "thy God," as thou sayest, let Him come now and deliver thee. So as to Israel's representative, Messiah (Mat 27:43).

JFB: Mic 7:10 - mine eyes shall behold her

A just retribution in kind upon the foe who had said, "Let our eye look upon Zion." Zion shall behold her foe prostrate, not with the carnal joy of revenge, but with spiritual joy in God's vindicating His own righteousness (Isa 66:24; Rev 16:5-7).

JFB: Mic 7:10 - shall she be trodden down

Herself, who had trodden down me.

JFB: Mic 7:11 - thy walls . . . be built

Under Cyrus, after the seventy years' captivity; and again, hereafter, when the Jews shall be restored (Amo 9:11; Zec 12:6).

JFB: Mic 7:11 - shall the decree be far removed

Namely, thy tyrannical decree or rule of Babylon shall be put away from thee, "the statutes that were not good" (Eze 20:25) [CALVIN]. Psa 102:13-16; Isa 9:4. The Hebrew is against MAURER'S translation, "the boundary of the city shall be far extended," so as to contain the people flocking into it from all nations (Mic 7:12; Isa 49:20; Isa 54:2).

JFB: Mic 7:12 - In that day also

Rather, an answer to the supposed question of Zion, When shall my walls be built? "The day (of thy walls being built) is the day when he (that is, many) shall come to thee from Assyria," &c. [LUDOVICUS DE DIEU]. The Assyrians (including the Babylonians) who spoiled thee shall come.

JFB: Mic 7:12 - and from the fortified cities

Rather, to suit the parallelism, "from Assyria even to Egypt." (Matzor may be so translated). So Assyria and Egypt are contrasted in Isa 19:23 [MAURER]. CALVIN agrees with English Version, "from all fortified cities."

JFB: Mic 7:12 - from the fortress even to the river

"from Egypt even to the river" Euphrates (answering in parallelism to "Assyria") [MAURER]. Compare Isa 11:15-16; Isa 19:23-25; Isa 27:13; Hos 11:11; Zec 10:10.

JFB: Mic 7:13

However glorious the prospect of restoration, the Jews are not to forget the visitation on their "land" which is to intervene for the "fruit of (evil caused by) their doings" (compare Pro 1:31; Isa 3:10-11; Jer 21:14).

JFB: Mic 7:14 - Feed thy people

Prayer of the prophet, in the name of his people to God, which, as God fulfils believing prayer, is prophetical of what God would do. When God is about to deliver His people, He stirs up their friends to pray for them.

JFB: Mic 7:14 - Feed

Including the idea of both pastoral rule and care over His people (Mic 5:4, Margin), regarded as a flock (Psa 80:1; Psa 100:3). Our calamity must be fatal to the nation, unless Thou of Thy unmerited grace, remembering Thy covenant with "Thine heritage" (Deu 4:20; Deu 7:6; Deu 32:9), shalt restore us.

JFB: Mic 7:14 - thy rod

The shepherd's rod, wherewith He directs the flock (Psa 23:4). No longer the rod of punishment (Mic 6:9).

JFB: Mic 7:14 - which dwell solitarily in the wood, in . . . Carmel

Let Thy people who have been dwelling as it were in a solitude of woods (in the world, but not of it), scattered among various nations, dwell in Carmel, that is, where there are fruit-bearing lands and vineyards [CALVIN]. Rather, "which are about to dwell (that is, that they may dwell) separate in the wood, in . . . Carmel" [MAURER], which are to be no longer mingled with the heathen, but are to dwell as a distinct people in their own land. Micah has here Balaam's prophecy in view (compare Mic 6:5, where also Balaam is referred to). "Lo, the people shall dwell alone" (Num 23:9; compare Deu 33:28). To "feed in the wood in Carmel," is to feed in the rich pastures among its woods. To "sleep in the woods," is the image of most perfect security (Eze 34:25). So that the Jews' "security," as well as their distinct nationality, is here foretold. Also Jer 49:31.

JFB: Mic 7:14 - Bashan

Famed for its cattle (Psa 22:12; Amo 4:1). Parallel to this passage is Jer 50:19. Bashan and Gilead, east of Jordan, were chosen by Reuben, Gad, and half Manasseh, as abounding in pastures suited for their many cattle (Num. 32:1-42; Deu 3:12-17).

JFB: Mic 7:15 - thy . . . him

Both referring to Israel. So in Mic 7:19 the person is changed from the first to the third, "us . . . our . . . their." Jehovah here answers Micah's prayer in Mic 7:14, assuring him, that as He delivered His people from Egypt by miraculous power, so He would again "show" it in their behalf (Jer 16:14-15).

JFB: Mic 7:16 - shall see

The "marvellous things" (Mic 7:15; Isa 26:11).

JFB: Mic 7:16 - confounded at all their might

Having so suddenly proved unavailing: that might wherewith they had thought that there is nothing which they could not effect against God's people.

JFB: Mic 7:16 - lay . . . hand upon . . . mouth

The gesture of silence (Job 21:5; Job 40:4; Psa 107:42; Isa 52:15). They shall be struck dumb at Israel's marvellous deliverance, and no longer boast that God's people is destroyed.

JFB: Mic 7:16 - ears . . . deaf

They shall stand astounded so as not to hear what shall be said [GROTIUS]. Once they had eagerly drunk in all rumors as so many messages of victories; but then they shall be afraid of hearing them, because they continually fear new disasters, when they see the God of Israel to be so powerful [CALVIN]. They shall close their ears so as not to be compelled to hear of Israel's successes.

JFB: Mic 7:17 - lick the dust

In abject prostration as suppliants (Psa 72:9; compare Isa 49:23; Isa 65:25).

JFB: Mic 7:17 - move out of their holes

As reptiles from their holes, they shall come forth from their hiding-places, or fortresses (Psa 18:45), to give themselves up to the conquerors. More literally, "they shall tremble from," that is, tremblingly come forth from their coverts.

JFB: Mic 7:17 - like worms

Reptiles or crawlers (Deu 32:24).

JFB: Mic 7:17 - they shall be afraid of the Lord

Or, they shall in fear turn with haste to the Lord. Thus the antithesis is brought out. They shall tremble forth from their holes: they shall in trepidation turn to the Lord for salvation (compare Note, see on Hos 3:5, and Jer 33:9).

JFB: Mic 7:17 - fear because of thee

Shall fear Thee, Jehovah (and so fear Israel as under Thy guardianship). There is a change here from speaking of God to speaking to God [MAURER]. Or rather, "shall fear thee, Israel" [HENDERSON].

JFB: Mic 7:18

Grateful at such unlooked-for grace being promised to Israel, Micah breaks forth into praises of Jehovah.

JFB: Mic 7:18 - passeth by the transgression

Not conniving at it, but forgiving it; leaving it unpunished, as a traveller passes by what he chooses not to look into (Pro 19:11). Contrast Amo 7:8, and "mark iniquities," Psa 130:3.

JFB: Mic 7:18 - the remnant

Who shall be permitted to survive the previous judgment: the elect remnant of grace (Mic 4:7; Mic 5:3, Mic 5:7-8).

JFB: Mic 7:18 - retaineth not . . . anger

(Psa 103:9).

JFB: Mic 7:18 - delighteth in mercy

God's forgiving is founded on His nature, which delights in loving-kindness, and is averse from wrath.

JFB: Mic 7:19 - turn again

To us, from having been turned away from us.

JFB: Mic 7:19 - subdue our iniquities

Literally, "tread under foot," as being hostile and deadly to us. Without subjugation of our bad propensities, even pardon could not give us peace. When God takes away the guilt of sin that it may not condemn us, He takes away also the power of sin that it may not rule us.

JFB: Mic 7:19 - cast . . . into . . . depths of the sea

Never to rise again to view, buried out of sight in eternal oblivion: not merely at the shore side, where they may rise again.

JFB: Mic 7:19 - our . . . their

Change of person. Micah in the first case identifying himself and his sins with his people and their sins; in the second, speaking of them and their sins.

JFB: Mic 7:20 - perform the truth

The faithful promise.

JFB: Mic 7:20 - to Jacob . . . Abraham

Thou shalt make good to their posterity the promise made to the patriarchs. God's promises are called "mercy," because they flow slowly from grace; "truth," because they will be surely performed (Luk 1:72-73; 1Th 5:24).

JFB: Mic 7:20 - sworn unto our fathers

(Psa 105:9-10). The promise to Abraham is in Gen 12:2; to Isaac, in Gen 26:24; to Jacob, in Gen 28:13. This unchangeable promise implied an engagement that the seed of the patriarchs should never perish, and should be restored to their inheritance as often as they turned wholly to God (Deu 30:1-2).

Clarke: Mic 7:1 - Wo is me!

Wo is me! - This is a continuation of the preceding discourse. And here the prophet points out the small number of the upright to be found in the land. He himself seemed to be the only person who was on God’ s side; and he considers himself as a solitary grape, which had escaped the general gathering. The word קץ kayits , which is sometimes used for summer, and summer fruits in general, is here translated late figs; and may here, says Bishop Newcome, be opposed to the early ripe fig of superior quality. See on Hos 9:10 (note), and Amo 8:1 (note), Amo 8:2 (note). He desired to see the first-ripe fruit - distinguished and eminent piety; but he found nothing but a very imperfect or spurious kind of godliness.

Clarke: Mic 7:2 - The good man is perished out of the earth

The good man is perished out of the earth - A similar sentiment may be found, Psa 12:1; Isa 57:1. As the early fig of excellent flavor cannot be found in the advanced season of summer, or a choice cluster of grapes after vintage, so neither can the good and upright man be discovered by searching in Israel. This comparison, says Bp. Newcome, is beautifully implied

Clarke: Mic 7:2 - They hunt every man his brother with a net

They hunt every man his brother with a net - This appears to be an allusion to the ancient mode of duel between the retiarius and secutor. The former had a casting net, which he endeavoured to throw over the head of his antagonist, that he might then despatch him with his short sword. The other parried the cast; and when the retiarius missed, he was obliged to run about the field to get time to set his net in right order for another throw. While he ran, the other followed, that he might despatch him before he should be able to recover the proper position of his net; and hence the latter was called secutor, the pursuer, as the other was called retiarius, or the net man. I have explained this before on Job, and other places; but because it is rarely noticed by commentators, I explain the allusion here once more. Abp. Newcome by not attending to this, has translated איש את אחיהו יצודו חרם ish eth achihu yatsudu cherem , "They hunt every man his brother for his destruction;"though he put net in the margin.

Clarke: Mic 7:3 - That they may do evil with both hands

That they may do evil with both hands - That is, earnestly, greedily, to the uttermost of their power. The Vulgate translates: Malum manuum suarum dicunt bonum ; "The evil of their hands they call good.

Clarke: Mic 7:3 - The prince asketh

The prince asketh - A bribe, to forward claims in his court

Clarke: Mic 7:3 - The judge asketh for a reward

The judge asketh for a reward - That he may decide the cause in favor of him who gives most money, whether the cause be good or evil. This was notoriously the case in our own country before the giving of Magna Charta; and hence that provision, Nulli vendemus justitiam aut rectum : "We will not sell justice to any man."And this was not the only country in which justice and judgment were put to sale

Clarke: Mic 7:3 - The great man, he uttereth his mischievous desire

The great man, he uttereth his mischievous desire - Such consider themselves above law, and they make no secret of their unjust determinations. And so they wrap it up - they all conjoin in doing evil in their several offices, and oppressing the poor; so our translators have interpreted the original ויעבתוה vayeabtuha , which the versions translate variously. Newcome has, "And they do abominably."

Clarke: Mic 7:4 - The best of them is as a brier

The best of them is as a brier - They are useless in themselves, and cannot be touched without wounding him that comes in contact with them. He alludes to the thick thorn hedges, still frequent in Palestine

Clarke: Mic 7:4 - The day of thy watchmen

The day of thy watchmen - The day of vengeance, which the prophets have foreseen and proclaimed, is at hand. Now shall be their perplexity; no more wrapping up, all shall be unfolded. In that day every man will wish that he were different from what he is found to be; but he shall be judged for what he is, and for the deeds he has done.

Clarke: Mic 7:5 - Trust ye not in a friend

Trust ye not in a friend - These times will be so evil, and the people so wicked, that all bonds will be dissolved; and even the most intimate will betray each other, when they can hope to serve themselves by it

On this passage, in the year 1798, I find I have written as follows: -

"Trust ye not in a friend. - Several of those whom I have delighted to call by that name have deceived me

"Put ye not confidence in a guide. - Had I followed some of these I should have gone to perdition

"Keep the door of thy mouth from her that lieth in thy bosom. - My wife alone never deceived me.

It is now twenty-seven years since, and I find no cause to alter what I then wrote.

Clarke: Mic 7:6 - For the son dishonoreth the father

For the son dishonoreth the father - See the use our Lord has made of these words, where he quotes them, Mat 10:21 (note), Mat 10:25 (note), Mat 10:36 (note), and the notes there.

Clarke: Mic 7:7 - Therefore I will look unto the Lord

Therefore I will look unto the Lord - Because things are so, I will trust in the Lord more firmly, wait for him more patiently, and more confidently expect to be supported, defended, and saved.

Clarke: Mic 7:8 - Rejoice not against me, O mine enemy

Rejoice not against me, O mine enemy - The captive Israelites are introduced as speaking here and in the preceding verse. The enemy are the Assyrians and Chaldeans; the fall is their idolatry and consequent captivity; the darkness, the calamities they suffered in that captivity; their rise and light, their restoration and consequent blessedness

To rejoice over the fall or miseries of any man, betrays a malignant spirit. I have known several instances where people professing to hold a very pure and Christian creed, having become unfaithful and fallen into sin, their opponents, who held a very impure and unchristian creed, have exulted with "Ha, ha! so would we have it!"and have shown their malignity more fully, by giving all possible publicity and circulation to such accounts. Perhaps in the sight of God this was worse than the poor wretch’ s fall, in which they exulted as having taken place in one who held a creed different from their own. But these arose again from their fall, while those jesters at holiness continued in the gall of bitterness and bonds of inward corruption.

Clarke: Mic 7:9 - I will bear the indignation of the Lord

I will bear the indignation of the Lord - The words of the penitent captives, acknowledging their sins and praying for mercy

Clarke: Mic 7:9 - Until he plead my cause

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.

Clarke: Mic 7:10 - Then she that is mine enemy

Then she that is mine enemy - This may refer particularly to the city of Babylon

Clarke: Mic 7:10 - Shall she be trodden down

Shall she be trodden down - Literally fulfilled in the package of that city by the Persians, and its consequent total ruin. It became as mire; its walls, formed of brick kneaded with straw and baked in the sun, becoming exposed to the wet, dissolved, so that a vestige of the city remains not, except a few bricks digged from under the rubbish, several pieces of which now lie before me, and show the perishing materials of which the head of this proud empire was composed.

Clarke: Mic 7:11 - In the day that thy walls are to be built

In the day that thy walls are to be built - This refers to Jerusalem; the decree, to the purpose of God to deliver the people into captivity. "This shall be far removed."God having purposed their return, I cannot think, with some commentators, that this verse contains threatenings against Jerusalem, and not promises. See Hag 1:1-15 (note), where the subject is similar; and the restoration of Jerusalem is certainly what the prophet describes.

Clarke: Mic 7:12 - In that day also he shall come

In that day also he shall come - Bp. Newcome translates: -

"And in that day they shall come unto the

From Assyria and the fenced cities

And from Egypt even unto the river.

Calmet translates: -

"They shall come to thee from Assyria even unto Egypt

And from Egypt even to the river; (Euphrates)

And from one sea to another, and from one mountain to another.

This, says he, gives an easy sense; whereas we cannot tell where to find those fortified cities spoken of by other translators. The Israelites were to return from their captivity, and re-occupy their ancient country from Assyria to Egypt; that is, from the river Euphrates to the river Nile; and from the Mediterranean Sea to the Ocean, and from Mount Libanus to the mountains of Arabia Petraea, or Mount Seir. See Amo 8:12. This prediction was literally fulfilled under the Asmoneans. The Jewish nation was greatly extended and very powerful under Herod, at the time that our Lord was born. See Calmet.

Clarke: Mic 7:13 - Notwithstanding the land shall be desolate

Notwithstanding the land shall be desolate - This should be translated in the preter tense, "Though the land Had been desolate;"that is, the land of Israel had been desolate during the captivity, which captivity was the "fruit of the evil doings of them that had dwelt therein."

Clarke: Mic 7:14 - Feed thy people with thy rod

Feed thy people with thy rod - בשבטך beshibtecha , "with thy crook."The shepherd’ s crook is most certainly designed, as the word flock immediately following shows. No rod of correction or affliction is here intended; nor does the word mean such

Clarke: Mic 7:14 - Solitarily

Solitarily - They have been long without a shepherd or spiritual governor

Clarke: Mic 7:14 - In the midst of Carmel

In the midst of Carmel - Very fruitful in vines

Clarke: Mic 7:14 - Bashan and Gilead

Bashan and Gilead - Proverbially fruitful in pasturages.

Clarke: Mic 7:15 - According to the days

According to the days - This is the answer to the prophet’ s prayer; and God says he will protect, save, defend, and work miracles for them in their restoration, such as he wrought for their fathers in their return from Egypt to the promised land.

Clarke: Mic 7:16 - The nations shall see and be confounded

The nations shall see and be confounded - Whether the words in these verses (Mic 7:15-17) be applied to the return from the Babylonish captivity, or to the prosperity of the Jews under the Maccabees, they may be understood as ultimately applicable to the final restoration of this people, and their lasting prosperity under the Gospel.

Clarke: Mic 7:18 - Who is a God like unto thee, etc

Who is a God like unto thee, etc - Here is a challenge to all idol worshippers, and to all those who take false views of the true God, to show his like. See his characters; they are immediately subjoined

1.    He pardoneth iniquity. This is the prerogative of God alone; of that Being who alone has power to save or to destroy

2.    He passeth by transgression. He can heal backsliding, and restore them that are fallen

3.    He retaineth not his anger forever. Though, justly displeased because of sin, he pours out his judgments upon the wicked; yet when they return to him, he shows "that he retaineth not his anger forever,"but is indescribably ready to save them

4.    He delighteth in mercy. Judgment is his strange work: he is ever more ready to save than to destroy. Nothing can please him better than having the opportunity, from the return and repentance of the sinner, to show him that mercy without which he must perish everlastingly

5.    Because he is such a God -

1. "He will turn again."His face has been long turned from us, because of our sins

2. "He will have compassion upon us"pity our state, and feel for our sorrows

3. "He will subdue our iniquities."Though they have been mighty, he will bring them down, and bruise them under our feet

4. "He will cast all their sins into the depths of the sea."Will fully pardon them, and never more remember them against us. Instead of חטאתם chattotham , Their sins, five MSS. of Kennicott’ s and De Rossi’ s, with the Septuagint, Syriac, Vulgate, and Arabic read חטאתינו chattotheynu , Our sins. He will plunge them into eternal oblivion, never more to come into sight or remembrance; like a stone dropped into the "depths of the sea."

Clarke: Mic 7:20 - Thou wilt perform the truth to Jacob

Thou wilt perform the truth to Jacob - The promises which he has made to Jacob and his posterity. Not one of them can ever fall to the ground. "And the mercy to Abraham, which thou hast sworn;"viz., that "in his Seed all the families of the earth should be blessed;"that the Messiah should come from Abraham, through his son Isaac, by Jacob and David; be a light to lighten the Gentiles, and the glory of his people Israel. And this promise, and this oath, God has most signally fulfilled by the incarnation of Christ, who was sent to bless us by turning away every one of us from his iniquities; and for this purpose he was delivered for our offenses, and rose again for our justification; and repentance and remission of sins are preached in his name to all nations. The proclamation was first made at Jerusalem; and that the prophet refers to this, is evident from the use made of these words by Zacharias, the father of John the Baptist, when, under the full afflatus of the Spirit of God, he quoted this prophecy of Micah, as fulfilled in the incarnation of Christ, Luk 1:72, Luk 1:73. The Chaldee paraphrases this last verse with spirit and propriety: "Thou wilt give the truth to Jacob his son, as thou hast promised by oath to him in Beth-el. And the mercy to Abraham and to his seed after him, as thou didst swear to him amidst the divisions. Thou wilt be mindful of us on account of the binding of Isaac, who was bound upon the altar before thee

And thou wilt do us that good, which, from the most ancient days, thou hast promised to our fathers by an oath."Between the divisions, refers to the covenant made between God and Abraham, Gen 15:9-11, Gen 15:17, Gen 15:18. Well might the prophet exult in his challenge to earth and hell. Who Is a God Like unto Thee! Hell is speechless, earth is dumb. Infidels dare not open their mouths!!! Hallelujah! מי אל כמוך mi El camocha ! Jesus is the mighty God and Savior, pardoning iniquity, transgression, and sin, and saving to the uttermost all that come unto God through him. Blessed be God! Reader, lay this to heart

Calvin: Mic 7:1 - Woe // There is no cluster, he says to eat

The meaning of the first verse is somewhat doubtful: some refer what the Prophet says to punishment; and others to the wickedness of the people. The first think that the calamity, with which the Lord had visited the sins of the people, is bewailed; as though the Prophet looked on the disordered state of the whole land. But it may be easily gathered from the second verse, that the Prophet speaks here of the wickedness of the people, rather than of the punishment already inflicted. I have therefore put the two verses together, that the full meaning may be more evident to us.

Woe then to me! Why? I am become as gatherings Too free, or rather too licentious is this version, — “I am become as one who seeks to gather summer-fruits, and finds none;” so that being disappointed of his hope, he burns with desire. This cannot possibly be considered as the rendering of the Prophet’s words. There is indeed some difficulty in the expressions: their import, however, seems to be this, — that the land, which the Prophet undertakes here to represent and personify, was like to a field, or a garden, or a vineyard, that was empty. He therefore says, that the land was stripped of all its fruit, as it is after harvest and the vintage. So by gatherings we must understand the collected fruit. Some understand the gleanings which remain, as when one leaves carelessly a few clusters on the vines: and thus, they say, a few just men remained alive on the land. But the former comparison harmonizes better with the rest of the passage, and that is, that the land was now stripped of all its fruit, as it is after the harvest and the vintage. I am become then as the gatherings of summer, that is, as in the summer, when the fruit has been already gathered; and as the clusters of the vintage, that is when the vintage is over. ¹⁸¹

There is no cluster, he says to eat The Prophet refers here to the scarcity of good men; yea, he says that there were no longer any righteous men living. For though God had ever preserved some hidden seed, yet it might have been justly declared with regard to the whole people, that they were like a field after gathering the corn, or a vineyard after the vintage. Some residue, indeed, remains in the field after harvest, but there are no ears of corn; and in the vineyard some bunches remain, but they are empty; nothing remains but leaves. Now this personification is very forcible when the Prophet comes forth as though he represented the land itself; for he speaks in his own name and person, Woe is to me, he says, for I am like summer-gatherings! It was then the same thing, as though he deplored his own nakedness and want, inasmuch as there were not remaining any upright and righteous men.

Calvin: Mic 7:2 - NO PHRASE

In the second verse he expresses more clearly his mind, Perished, he says, has the righteous ¹⁸² from the land, and there is none upright ¹⁸³ among men. Here now he does not personify the land. It was indeed a forcible and an emphatic language, when he complained at the beginning, that he groaned as though the land was ashamed of its dearth: but the Prophet now performs the office of a teacher, Perished, he says, has the righteous from the land; there is no one upright among men; all lay in wait for blood; every one hunts his brother as with a net In this verse the Prophet briefly shows, that all were full both of cruelty and perfidy, that there was no care for justice; as though he said, In vain are good men sought among this people; for they are all bloody, they are all fraudulent. When he says, that they all did lay in wait for blood, he no doubt intended to set forth their cruelty, as though he had said, that they were thirsting for blood. But when he adds, that each did lay in wait for their brethren, he alludes to their frauds or to their perfidy.

We now then perceive the meaning of the Prophet: and the manner he adopts is more emphatical than if God, in his own name, had pronounced the words: for, as men were fixed, and as though drowned, in their own carelessness, the Prophet introduces here the land as speaking, which accuses its own children, and confesses its own guilt; yea, it anticipates God’s judgment, and acknowledges itself to be contaminated by its own inhabitants, so that nothing pure remained in it. It follows —

Calvin: Mic 7:3 - NO PHRASE

This verse is properly addressed to the judges and governors of the people, and also to the rich, who oppressed the miserable common people, because they could not redeem themselves by rewards. The Prophet therefore complains, that corruptions so much prevailed in judgments, that the judges readily absolved the most wicked, provided they brought bribes. The sum of what is said then is, that any thing might be done with impunity, for the judges were venal. This is the Prophet’s meaning.

But as interpreters differ, something shall be said as to the import of the words. על הרע כפים , ol ero caphim, For the evil of their hands to do good. Some give this explanation, “Though they are openly wicked, yet they make pretenses, by which they cover their wickedness:” and the sense would be this, — that though they had cast aside every care for what was right, they yet had become so hardened in iniquity, that they wished to be deemed good and holy men; for in a disordered state of things the wicked always show an iron front, and would have silence to be observed respecting their shameful deeds. Some interpreters therefore think that the Prophet here complains, that there was now no difference between what was honorable and base, right and wrong; for wicked men dared so to disguise their iniquities, that they did not appear, or, that no one ventured to say any thing against them. Do you, however, examine and consider, whether what the Prophet says may be more fitly connected together in this way, That they may do good for the wickedness of their hands, that is, to excuse themselves for the wickedness of their hands, they agree together; for the prince asks, the judge is ready to receive a bribe. Thus, the rich saw that exemption might have been got by them, for they had the price of redemption in their hands: they indeed knew that the judges and princes could be pacified, when they brought the price of corruption. And this is the meaning which I approve, for it harmonizes best with the words of the Prophet. At the same time, some give a different explanation of the verb להיטיב , laeithib, that is that they acted vigorously in their wickedness: but this exposition is frigid. I therefore embrace the one I have just stated, which is, — that corruptions so prevailed in the administration of justice, that coverings were ready for all crimes; for the governors and judges were lovers of money, and were always ready to absolve the most guilty, but not without a reward. For the wickedness then of their works, that they may do good, that is, that they may obtain acquittance, the prince only asks; he examines not the case, but only regards the hand; and the judge, he says, judges for reward: the judges also were mercenary. They did not sit to determine what was right and just; but as soon as they were satisfied by bribes, they easily forgave all crimes; and thus they turned vices into virtues; for they made no difference between white and black, but according to the bribe received. ¹⁸⁴

This view is consistent with what the Prophet immediately subjoins, The great, he says, speaks of the wickedness of his soul, even he By the great, he does not mean the chief men, as some incorrectly think, but he means the rich, who had money enough to conciliate the judges. They then who could bring the price of redemption, dared to boast openly of their wickedness: for so I render the word הות , eut, as it cannot be suitable to translate it here, corruption. Speak then of the wickedness of his soul does the great; there was then nothing, neither fear nor shame, to restrain the rich from doing wrong. — How so? For they knew that they had to do with mercenary judges and could easily corrupt them. They hence dared to speak of the wickedness of their soul: they did not cloak their crimes, as it is the case when some fear of the Law prevails, when justice is exercised: but as no difference was made between good and evil, the most guilty boasted openly of his wickedness. And the pronoun הוא , eva, he himself, is also emphatical; and this has not been observed by interpreters. He then himself speaks of the wickedness of his soul; he did not wait until others accuse him of doing wrong, but he shamelessly dared to glory in his crimes; for impunity was certain, as he could close the mouth of the judges by bringing a bribe. Speak then of the wickedness of his soul does he himself. ¹⁸⁵

And further, they fold up wickedness; which means, that raging cruelty prevailed, because the governors, and those who wished to purchase liberty to sin, conspired together; as though they made ropes, and thus rendered firm their wickedness. For the great man, that is, the rich and the monied, agreed with the judge, and the judge with him; and so there was a collusion between them. It hence happened, that wickedness possessed, as it were, a tyrannical power; for there was no remedy. We now apprehend the real design of the Prophet, at least as far as I am able to discover. It now follows —

Calvin: Mic 7:4 - NO PHRASE

The Prophet confirms what he had previously said, — that the land was so full of every kind of wickedness, that they who were deemed the best were yet thorns and briers, full of bitterness, or very sharp to prick; as though he said, “The best among them is a thief; the most upright among them is a robber.” We hence see, that in these words he alludes to their accumulated sins, as though he said, “The condition of the people cannot be worse; for iniquity has advanced to its extreme point: when any one seeks for a good or an upright man, he only finds thorns and briers; that is, he is instantly pricked.” But if the best were then like thorns, what must have been the remainder? We have already seen that the judges were so corrupt that they abandoned themselves without feeling any shame to any thing that was base. What then could have been said of them, when the Prophet compares here the upright and the just to thorns; yea, when he says, that they were rougher than briers? Though it is an improper language to say, that the good and the upright ¹⁸⁶ among them were like briers; for words are used contrary to their meaning, as it is certain, that those who inhumanely pricked others were neither good nor just: yet the meaning of the Prophet is in no way obscure, — that there was then such license taken in wickedness, that even those who retained in some measure the credit of being upright were yet nothing better than briers and thorns. There is then in the words what may be deemed a concession.

He then adds, The day of thy watchmen, thy visitation comes He here denounces the near judgment of God, generally on the people, and especially on the rulers. But he begins with the first ranks and says The day of thy watchmen; as though he said, “Ruin now hangs over thy governors, though they by no means expect it.” Watchmen he calls the Prophets, who, by their flatteries, deceived the people, as well as their rulers: and he sets the Prophets in the front, because they were the cause of the common ruin. He does not yet exempt the body of the people from punishment; nay, he joins together these two things, — the visitation of the whole people, and the day of the watchmen.

And justly does he direct his discourse to these watchmen, who, being blind, blinded all the rest; and who, being perverted, led astray the whole people. This is the reason why the Prophet now, in an especial manner, threatens them; but, as I have already said, the people were not on this account to be excused. There may seem indeed to have been here a fair pretense for extenuating their guilt: the common people might have said that they had not been warned as they ought to have been; nay, that they had been destroyed through delusive falsehoods. And we see at this day that many make such a pretense as this. But a defense of this kind is of no avail before God; for though the common people are blinded, yet they go astray off their own accord, since they lend a willing ear to impostors. And even the reason why God gave loose reins to Satan as well as to his ministers, and why he gives, as Paul says, (2Th 2:11,) power to delusion, is this, — because the greater part of the world ever seeks to be deceived. The denunciation of the Prophet then is this, — that as the judges and the Prophets had badly exercised their office, they would be led to the punishment which they deserved, for they had been, as it has been elsewhere observed, the cause of ruin to others: in the meantime, the common people were not excusable. The vengeance of God then would overtake them and from the least to the greatest, without any exemption. Thy visitation then comes.

He afterwards speaks in the third person, Then shall be their confusion, or perplexity, or they shall be ashamed. The Prophet here alludes indirectly to the hardness of the people; for though the Prophets daily threatened them, they yet remained all of them secure; nay, we know that all God’s judgments were held in derision by them. As then the faithful teachers could not have moved wicked men either with fear or with shame, the Prophet says, Then confusion shall come to them; as though he said, “Be hardened now as much as ye wish to be, as I see that you are stupid, yea, senseless, and attend not to the word of the Lord; but the time of visitation will come, and then the Lord will constrain you to be ashamed, for he will really show you to be such as ye are; and he will not then contend with you in words as he does now; but the announced punishment will divest you of all your false pretenses; and he will also remove that waywardness which now hardens you against wholesome doctrine and all admonitions.”

Calvin: Mic 7:5 - Put no faith in a counselor

The Prophet pursues the subject we discussed yesterday, — that liberty, in iniquity, bad arrived to its highest point, for no faithfulness remained among men; nay, there was no more any humanity; for the son performed not his duty towards his father, nor the daughter-in-law towards her mother-in-law; in short, there was then no mutual love and concord. He does not here speak of that false confidence, by which many deceive themselves, who rely on mortals, and transfer to them the glory which belongs to God. Those therefore without any reason, philosophize here, who say, that we ought not to trust in men; for this was not the design of the Prophet. But our Prophet complains of his times according to the tenor of Ovid’s description of the iron age, who says -

“ — A guest is not safe from his host;
Nor a brother-in-law from a son-in-law; and brotherly love is rare:
A husband seeks the death of his wife, and she, of her husband;
Cruel stepmothers mingle the lurid poison;
The son, before the day, inquires into the years of his father.” ¹⁸⁷

So also our Prophet says, that there was no regard to humanity among men; for the wife was ready to betray her husband, the son treated his father with reproach; in short, they had all forgotten humanity or natural affection. We now then understand what the Prophet means by saying, Trust not a friend; ¹⁸⁸ that is, if any one hopes for any thing from a friend, he will be deceived; for nothing can be found among men but perfidy.

Put no faith in a counselor So I render the word אלוף , aluph; some translate it, an elder brother; but there is no necessity to constrain us to depart from the proper and true meaning of the word. As then the Prophet had spoken of an associate or a friend, so he now adds a counselor. And it proves what he had in view, when he says in the next clause, that no enemies are worse than domestics. We hence see that the Prophet simply means, that the men of his age were not only avaricious and cruel to one another, but that without any regard to human feelings the son rebelled against his father, and thus subverted the whole order of nature; So that they had none of those affections, which seem at the same time to be incapable of being extinguished in men. Let us now proceed —

Calvin: Mic 7:7 - To Jehovah,

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 Psa 119:0 : 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 —

Calvin: Mic 7:8 - Rejoice not over me,

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 ¹⁸⁹ 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, (Pro 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, (1Jo 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 —

Calvin: Mic 7:9 - NO PHRASE

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 ¹⁹⁰ 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, (Mat 27:3.) Cain tried to cover his sin, but the Lord drew from him an unwilling confession, (Gen 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, (Hab 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! ¹⁹¹ 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 —

Calvin: Mic 7:10 - She shall now,

In the last lecture I repeated the tenth verse of the last chapter, in which the prophet adds, as a cause of the greatest joy, that the enemies of the Church shall see granted, to their great mortification, the wonderful favor of which the Prophet had been speaking. But he describes these enemies, under the character of an envious woman, as the Church of God is also compared to a woman: and this mode of speaking is common in Scripture. He then calls Jerusalem his rival, or Babylon, or some city of his enemies.

And he says, Covered shall she be with shame We know that the ungodly grow insolent when fortune smiles on them: hence in prosperity they keep within no bounds, for they think that God is under their feet. If prosperity most commonly has the effect of making the godly to forget God and even themselves, it is no wonder that the unbelieving become more and more hardened, when God is indulgent to them. With regard then to such a pride, the Prophet now says, When my enemy shall see, shame shall cover her; that is, she will not continue in her usual manner, to elate herself with her own boastings: nay, she will be compelled for shame to hide herself; for she will see that she had been greatly deceived, in thinking that I should be wholly ruined.

He afterwards adds, Who said to me, Where is Jehovah thy God? The Church of God in her turn triumphs here over the unbelieving, having been delivered by divine power; nor does she do this for her own sake, but because the ungodly expose the holy name of God to reproach, which is very common: for whenever God afflicts his people, the unbelieving immediately raise their crests, and pour forth their blasphemies against God, when yet they ought, on the contrary, to humble themselves under his hand. But since God executes his judgments on the faithful, what can be expected by his ungodly despisers? If God’s vengeance be manifested in a dreadful manner with regard to the green tree, what will become of the dry wood? And the ungodly are like the dry wood. But as they are blind as to God’s judgments, they petulantly deride his name, whenever they see the Church afflicted, as though adversities were not the evidences of God’s displeasure: for he chastises his own children, to show that he is the judge of the world. But, as I have already said, the ungodly so harden themselves in their stupor, that they are wholly thoughtless. The faithful, therefore, after having found God to be their deliverer, do here undertake his cause; they do not regard themselves nor their own character, but defend the righteousness of God. Such is this triumphant language, Who said, Where is now Jehovah thy God? “I can really show that I worship the true God, who deserts not his people in extreme necessity: after he has assisted me, my enemy, who dared to rise up against God, now seeks hiding-places.”

She shall now, he says, be trodden under foot as the mire of the streets; and my eyes shall see her. What the Prophet declares in the name of the Church, that the unbelieving shall be like mire, is connected with the promise, which we already noticed; for God so appears as the deliverer of his Church, as not to leave its enemies unpunished. God then, while he aids his own people, leads the ungodly to punishment. Hence the Church, while embracing the deliverance offered to her, at the same time sees the near ruin, which impends on all the despisers of God. But what is stated, See shall my eyes, ought not to be so taken, as though the faithful exult with carnal joy, when they see the ungodly suffering the punishment which they have deserved; for the word to see is to be taken metaphorically, as signifying a pleasant and joyful sight, according to what it means in many other places; and as it is a phrase which often occurs, its meaning must be well known. See then shall my eyes, that is, “I shall enjoy to look on that calamity, which now impends over all the ungodly.” But, as I have already said, carnal joy is not what is here intended, which intemperately exults, but that pure joy which the faithful experience on seeing the grace of God displayed and also his judgment. But this joy cannot enter into our hearts until they be cleansed from unruly passions; for we are ever excessive in fear and sorrow, as well as in hope and joy, except the Lord holds us in, as it were, with a bridle. We shall therefore be only then capable of this spiritual joy, of which the Prophet speaks, when we shall put off all disordered feelings, and God shall subdue us by his Spirit: then only shall we be able to retain moderation in our joy. The Prophet proceeds —

Calvin: Mic 7:11 - NO PHRASE

Micah pursues the subject on which he had previously spoken, — that though the Church thought itself for a time to be wholly lost, yet God would become its deliverer. He says first, that the day was near, in which they were to build the wall. The word גדר , gidar, means either a mound or a wall; so it ought to be distinguished from a wall, that is, a strong fortress. He then intimates that the time would come, when God would gather his Church, and preserve it, as though it were defended on every side by walls. For we know that the scattering of the Church is compared to the pulling down of walls or fences: as when a person pulls down the fence of a field or a vineyard, or breaks down all enclosures; so when the Church is exposed as a prey to all, she is said to be like an open field or a vineyard, which is without any fence. Now, on the other hand, the Prophet says here, that the time would come, when the faithful shall again build walls, by which they may be protected from the assaults and plunder of enemies, A day then to build thy walls

Then he adds, This day shall drive afar off the edict; some render it tribute; but the word properly means an edict, and this best suits the passage; for the Prophet’s meaning is, that the people would not, as before, be subject to the tyranny of Babylon. For after the subversion of Jerusalem, the Babylonians, no doubt, triumphed very unfeelingly over the miserable people, and uttered dreadful threatening. The Prophet, therefore, under the name of edict, includes that cruel and tyrannical dominion which the Babylonians for a time exercised. We know what God denounces on the Jews by Ezekiel,

‘Ye would not keep my good laws;
I will therefore give you laws which are not good,
which ye shall be constrained to keep;
and yet ye shall not live in them,’
(Eze 20:25.)

Those laws which were not good were the edicts of which the Prophet now speaks. That day then shall drive far away the edict, that the Jews might not dread the laws of their enemies. For the Babylonians no doubt forbade, under the severest punishment, any one from building even a single house in the place where Jerusalem formerly was; for they wished that place to remain desolate, that the people might know that they had no hope of restoration. That day then shall put afar off; or drive to a distance, the edict; for liberty shall be given to the Jews to build their city; and then they shall not tremblingly expect every hour, until new edicts come forth, denouncing grievous punishments on whomsoever that would dare to encourage his brethren to build the temple of God.

Some draw the Prophet’s words to another meaning: they first think that he speaks only of the spiritual kingdom of Christ, and then they take רחק , rechek, in the sense of extending or propagating, and consider this to be the Gospel which Christ, by the command of the Father, promulgated through the whole world. It is indeed true that David uses the word decree in Psa 2:0, while speaking of the preaching of the Gospel; and it is also true, that the promulgation of that decree is promised in Psa 110:0, ‘The rod of his power will Jehovah send forth from Zion.’ But this passage ought not to be thus violently perverted; for the Prophet no doubt means, that the Jews would be freed from all dread of tyranny when God restored them to liberty; and רחק , rechek, does not mean to extend or propagate, but to drive far away. That day then shall drive away the decree, so that the faithful shall be no more subject to tyrannical commands. We now perceive the true meaning of the Prophet.

The faithful doubtless prayed in their adversities, and depended on such prophecies as we find in Psa 102:0,

‘The day is now come to show mercy to Zion, and to build its walls; for thy servants pity her stones.’

Nor did the faithful pray thus presumptuously, but taking confidence, as though God had dictated a form of prayer by his own mouth, they dealt with God according to his promise, “O Lord, thou hast promised the rebuilding of the city, and the time has been prefixed by Jeremiah and by other Prophets: since then the time is now completed, grant that the temple and the holy city may again be built.”

Some render the words, “In the day in which thou shalt build (or God shall build) thy walls — in that day shall be removed afar off the decree.” But I doubt not but that the Prophet promises here distinctly to the faithful both the restoration of the city and a civil freedom; for the sentence is in two parts: the Prophet intimates first, that the time was now near when the faithful would build their own walls, that they might not be exposed to the will of their enemies, — and then he adds, that they would be freed from the dread of tyranny; for God, as it is said by Isaiah, would break the yoke of the burden, and the scepter of the oppressor, (Isa 9:4;) and it is altogether the same kind of sentence.

Calvin: Mic 7:12 - NO PHRASE

He afterwards adds, In that day also to thee shall they come from Asshur. There is some obscurity in the words; hence interpreters have regarded different words as being understood: but to me the meaning of the Prophet appears not doubtful. In that day, he says, to thee shall they come from Asshur, and cities of the fortress and from the fortress even to the river, and from sea to sea, and from mountain to mountain; but some think הר , er, to be a proper name, and render the last clause, “And from mount Hor:” and we know that Aaron was buried on this mount. But the Prophet, no doubt, alludes here to some other place; and to render it mount Hor is a strained version. I doubt not, therefore, but that the Prophet repeats a common name, as though he said, “From mountains to mountains.”

Let us now see what the Prophet means. With regard to the passage, as I have said, there is no ambiguity, provided we bear in mind the main subject. Now the Prophet had this in view, — That Jerusalem, when restored by God, would be in such honor along all nations that there would be flowing to her from all parts. He then says, that the state of the city would be very splendid, so that people from all quarters would come to it: and therefore the copulative vau is to be taken twice for even for the sake of emphasis, In that day, even to thee, and then, even to the river; for it was not believed that Jerusalem would have any dignity, after it had been entirely destroyed, together with the temple. It is no wonder then that the Prophet so distinctly confirms here what was by no means probable, at least according to the common sentiments of men, — that Jerusalem would attract to itself all nations, even those far away. Come, then, shall they, (for the verb יבוא , ibua, in the singular number must be taken indefinitely as having a plural meaning,) Come, then, shall they from Asshur even to thee. But the Assyrians had previously destroyed every land, overturned the kingdom of Israel, and almost blotted out its name; and they had also laid waste the kingdom of Judah; a small portion only remained. They came afterwards, we know, with the Chaldeans, after the seat of empire was translated to Babylon, and destroyed Nineveh. Therefore, by naming the Assyrians, he no doubt, taking a part for the whole, included the Babylonians. Come, then, shall they from Asshur, and then, from the cities of the fortress, that is, from every fortress. For they who take צור , tsur, for Tyre are mistaken; for מצור , metsur ¹⁹² is mentioned twice, and it means citadels and strongholds. And then, even to the river, that is, to utmost borders of Euphrates; for many take Euphrates, by way of excellence, to be meant by the word river; as it is often the case in Scripture; though it might be not less fitly interpreted of any or every river, as though the Prophet had said, that there would be no obstacle to stop their course who would hasten to Jerusalem. Even to the river then, and from sea to sea, that is, they shall come in troops from remote countries, being led by the celebrity of the holy city; for when it shall be rebuilt by God’s command, it shall acquire new and unusual honor, so that all people from every part shall assemble there. And then, from mountain to mountain, that is, from regions far asunder. This is the sum of the whole.

The Prophet then promises what all men deemed as fabulous, — that the dignity of the city Jerusalem should be so great after the return of the Jews from exile, that it would become, as it were, the metropolis of the world. One thing must be added: They who confine this passage to Christ seem not indeed to be without a plausible reason; for there follows immediately a threatening as to the desolation of the land; and there seems to be some inconsistency, except we consider the Prophet here as comparing the Church collected from all nations with the ancient people. But these things will harmonize well together if we consider, that the Prophet denounces vengeance on the unbelieving who then lived, and that he yet declares that God will be merciful to his chosen people. But the restriction which they maintain is too rigid; for we know that it was usual with the Prophets to extend the favor of God from the return of the ancient people to the coming of Christ. Whenever, then, the Prophets make known God’s favor in the deliverance of his people, they make a transition to Christ, but included also the whole intermediate time. And this mode the Prophet now pursues, and it ought to be borne in mind by us. Let us go on —

Calvin: Mic 7:13 - NO PHRASE

The Prophet, as I have already said, seems to be inconsistent with himself: for after having spoken of the restoration of the land, he now abruptly says, that it would be deserted, because God had been extremely provoked by the wickedness of the people. But, as I have stated before, it was almost an ordinary practice with the Prophets, to denounce at one time God’s vengeance on all the Jews, and then immediately to turn to the faithful, who were small in number, and to raise up their minds with the hope of deliverance. We indeed know that the Prophets had to do with the profane despisers of God; it was therefore necessary for them to fulminate, when they addressed the whole body of the people: the contagion had pervaded all orders, so that they were all become apostates, from the highest to the lowest, with very few exceptions, and those hidden amidst the great mass, like a few grains in a vast heap of chaff. Then the Prophets did not without reason mingle consolations with threatening; and their threatening they addressed to the whole body of the people; and then they whispered, as it were, in the ear, some consolation to the elect of God, the few remnants, — “Yet the Lord will show mercy to you; though he has resolved to destroy his people, ye shall yet remain safe, but this will be through some hidden means.” Our Prophet then does, on the one hand, as here, denounce God’s vengeance on a people past remedy; and, on the others he speaks of the redemption of the Church, that by this support the faithful might be sustained in their adversities.

He now says, The land shall be for desolation ¹⁹³ But why does he speak in so abrupt a manner? That he might drive hypocrites from that false confidence, with which they were swollen though God addressed not a word to them: but when God pronounced any thing, as they covered themselves with the name of Church, they then especially laid hold of any thing that was said to the faithful, as though it belonged to them: “Has not God promised that he will be the deliverer of his people?” as though indeed he was to be their deliverer, who had alienated themselves by their perfidy from him; and yet this was a very common thing among them. Hence the Prophet, seeing that hypocrites would greedily lay hold on what he had said, and by taking this handle would become more audacious, says now, The land shall be for desolation, that is, “Be ye gone; for when God testifies that he will be the deliverer of his Church, he does not address you; for ye are the rotten members; and the land shall be reduced to a waste before God’s favor, of which I now speak, shall appear.” We now then perceive the reason for this passage, why the Prophet so suddenly joined threatenings to promises: it was, to terrify hypocrites.

He says, On account of its inhabitants, from the fruit, or, on account of the fruit of their works Here the Prophet closes the door against the despisers of God, lest they should break forth, according to their custom, and maintain that God was, as it were, bound to them: “See,” he says, “what ye are; for ye have polluted the land with your vices; it must therefore be reduced to desolation.” And when the land, which is in itself innocent, is visited with judgment, what will become of those despisers whose wickedness it sustains? We hence see how emphatical was this mode of speaking. For the Prophet summons here all the unbelieving to examine their life, and then he sets before them the land, which was to suffer punishment, though it had committed no sin; and why was it to suffer? because it was polluted as I have said by their wickedness. Since this was the case, we see, that hypocrites were very justly driven away from the false confidence with which they were inflated, while they yet proudly despised God and his Word. It now follows —

Calvin: Mic 7:14 - NO PHRASE

Here the Prophet turns to supplications and prayers; by which he manifests more vehemence, than if he had repeated again what he had previously said of the restoration of the Church; for he shows how dreadful that judgment would be, when God would reduce the land into solitude. This prayer no doubt contains what was at the same time prophetic. The Prophet does not indeed simply promise deliverance to the faithful, but at the same time he doubly increases that terror; by which he designed to frighten hypocrites; as though he said, “Most surely except God will miraculously preserve his own people, it is all over with the Church: there is then no remedy, except through the ineffable power of God.” In short, the Prophet shows, that he trembled at that vengeance, which he had previously foretold, and which he did foretell, lest hypocrites, in their usual manner, should deride him. We now see why the Prophet had recourse to this kind of comfort, why he so regulates his discourse as not to afford immediate hope to the faithful, but addresses God himself. Feed then thy people; as though he said, — “Surely that calamity will be fatal, except thou, Lord, wilt be mindful of thy covenant, and gather again some remnant from the people whom thou hast been pleased to choose: Feed thy people.”

The reason why he called them the people of God was, because they must all have perished, unless it had been that it was necessary that what God promised to Abraham should be fulfilled, —

‘In thy seed shall all nations be blessed,’ (Gen 12:3.)

It was then the adoption of God alone which prevented the total destruction of the Jews. Hence he says emphatically, — O Lord, these are yet thy people; as though he said, — “By whom wilt thou now form a Church for thyself?” God might indeed have collected it from the Gentiles, and have made aliens his family; but it was necessary that the root of adoption should remain in the race of Abraham, until Christ came forth. Nor was there then any dispute about God’s power, as there is now among fanatics, who ask, Can God do this? But there was reliance on the promise, and from this they learnt with certainty what God had once decreed, and what he would do. Since then this promise, ‘By thy seed shall all nations be blessed,’ was sacred and inviolable, the grace of God must have ever continued in the remnant. It is indeed certain, that hypocrites, as it has been already stated, without any discrimination, abused the promises of God; but this truth must be ever borne in mind, that God punished the ungodly, though relying on their great number, they thought that they would be always preserved. God then destroyed them, as they deserved; and yet it was his purpose, that some remnant should be among that people. But it must be observed, that this distinction ought not to be extended to all the children of Abraham, who derived their origin from him according to the flesh, but to be applied to the faithful, that is, to the remnant, who were preserved according to the gratuitous adoption of God.

Feed then thy people by thy crook ¹⁹⁴ He compares God to a shepherd, and this metaphor often occurs. Though שבט , shebeth, indeed signifies a scepter when kings are mentioned, it is yet taken also for a pastoral staff, as in Psa 23:0 and in many other places. As then he represents God here as a Shepherd, so he assigns a crook to him; as though he said, O Lord, thou performest the office of a Shepherd in ruling this people. How so? He immediately confirms what I have lately said, that there was no hope of a remedy except through the mercy of God, by adding, the flock ¹⁹⁵ of thine heritage; for by calling them the flock of his heritage, he does not consider what the people deserved, but fixes his eyes on their gratuitous adoption. Since, then, it had pleased God to choose that people, the Prophet on this account dares to go forth to God’s presence, and to plead their gratuitous election, — “O Lord, I will not bring before thee the nobility of our race, or any sort of dignity, or our piety, or any merits.” What then? “We are thy people, for thou best declared that we are a royal priesthood. We are then thine heritage.” How so? “Because it has been thy pleasure to have one peculiar people sacred to thee.” We now more clearly see that the Prophet relied on God’s favor alone, and opposed the recollection of the covenant to the trials which might have otherwise made every hope to fail.

He afterwards adds, Who dwell apart, or alone. He no doubt refers here to the dispersion of the people, when he says, that they dwelt alone. For though the Jews had been scattered in countries delightful, fertile and populous, yet they were everywhere as in a desert and in solitude, for they were a mutilated body. The whole of Chaldea and of Assyria was then really a desert to the faithful; for there they dwelt not as one people, but as members torn asunder. This is the dispersion intended by the words of the Prophet. He also adds, that dwell in the forest For they had no secure habitation except in their own country; for they lived there under the protection of God; and all other countries, as I have already said, were to them like the desert.

He adds, In the midst of Carmel The preposition כ , caph, is to be understood here, As in the midst of Carmel, they shall be fed in Bashan and Gilead, as in ancient days; ¹⁹⁶ that is, though they are now thy solitary sheep, yet thou wilt gather them again that they may feed as on Carmel, (which we know was very fruitful,) and then, as in Bashan and Gilead. We know that there are in those places the richest pastures. Since then the Prophet compares the faithful to sheep, he mentions Bashan, he mentions Carmel and Gilead; as though he said, “Restore, O Lord, thy people, that they may dwell in the heritage once granted them by thee.” Why he says that they were solitary, I have already explained; and there is a similar passage in Psa 102:17; though there is there a different word, ערער , oror; but the meaning is the same. The faithful are there said to be solitary, because they were not collected into one body; for this was the true happiness of the people, — that they worshipped God together, that they were under one head, and also that they had one altar as a sacred bond to cherish unity of faith. When therefore the faithful were scattered here and there they were justly said to be solitary, wherever they were.

He afterwards adds, according to ancient days Here he places before God the favors which he formerly showed to his people, and prays that he would, like himself, go on to the end, that is that he would continue to the end his favors to his chosen people. And it availed not a little to confirm their faith, when the faithful called to mind how liberally had God dealt from the beginning with the posterity of Abraham: they were thus made to feel assured, that God would be no less kind to his elect, though there might be, so to speak, a sad separation: for when God had banished the Jews into exile, it was a kind of divorce, as though they were given to utter destruction. Yet now when they recollect that they had descended from the holy fathers, and that a Redeemer had been promised them, they justly entertain a hope of favor in future from the past benefits of God, because he had formerly kindly treated his people.

Calvin: Mic 7:15 - NO PHRASE

The Prophet here introduces God as the speaker; and he so speaks as to give an answer to his prayer. God then promises that he will be wonderful in his works, and give such evidences of his power, as he exhibited when he brought up his people from the land of Egypt. We now see that there is more force in this passage, than if the Prophet had at first said, that God would become the deliverer of his people: for he interposed entreaty and prayer and God now shows that he will be merciful to his people; and at the same time the faithful are reminded, that they must be instant in prayer, if they desire to be preserved by God.

Now God says that he will show wonderful things, as when the people formerly came out of Egypt. ¹⁹⁷ That redemption, we know, was a perpetual monument of God’s power in the preservation of his Church; so that whenever he designs to give some hope of deliverances he reminds the faithful of those miracles that they may feel assured that there will be no obstacles to prevent them from continuing in a state of safety, provided God will be pleased to help them, for his power is not diminished.

And this deserves to be noticed; for though we all allow the omnipotence of God, yet when we struggle with trials, we tremble, as though all the avenues to our preservation had been closed up against God. As soon then as any impediment is thrown in our way, we think that there is no hope. Whence is this? It is because we make no account of God’s power, which yet we confess to be greater than that of the whole world.

This is the reason why God now refers to the miracles which he wrought at the coming forth of the people. They ought to have known, that God ever continues like himself, and that his power remains as perfect as it was formerly; and there is in him sufficient support to encourage the hope of assistance. We now perceive the object of the Prophet. He indeed changes the persons; for in the beginning he addresses the people, according to the days of thy going forth, and then he adds, אראני , aranu, ‘I will make him to see;’ but this change does not obscure the meaning, for God only means, that his power was sufficiently known formerly to his people, and that there was a memorable proof of it in their redemption, so that the people could not have doubted respecting their safety, without being ungrateful to God, and without burying in oblivion that so memorable a benefit, which God once conferred on their fathers. It follows —

Calvin: Mic 7:16 - They shall

Here again the Prophet shows, that though the Church should be assailed on every side and surrounded by innumerable enemies, no doubt ought yet to be entertained respecting the promised aid of God; for it is in his power to make all nations ashamed, that is, to cast down all the pride of the world, so as to make the unbelieving to acknowledge at length that they were elated by an empty confidence. Hence he says, that the nations shall see; as though he said, “I know what makes you anxious, for many enemies are intent on your ruin; and when any help appears, they are immediately prepared fiercely to resist; but their attempts and efforts will not prevent God from delivering you.”

They shall then see and be ashamed of all their strength ¹⁹⁸ By these words the Prophet means, that however strongly armed the unbelieving may think themselves to be to destroy the Church, and that how many obstacles soever they may have in their power to restrain the power of God in its behalf, yet the whole will be in vain, for God will, in fact, prove that the strength of men is mere nothing.

He adds, They shall lay their hand on their mouth; that is, they shall not dare to boast hereafter, as they have hitherto done; for this phrase in Hebrew means to be silent. Since then the enemies of the Church made great boastings and exulted with open mouth, as though the people of God were destroyed, the Prophet says, that when God would appear as the Redeemer of his people, they should become, as it were, mute. He subjoins, their ears shall become deaf; ¹⁹⁹ that is, they shall stand astounded; nay, they shall hardly dare to open their ears, lest the rumor, brought to them, should occasion to them new trembling. Proud men, we know, when matters succeed according to their wishes, not only boast of their good fortune with open mouths, but also greedily catch at all rumors; for as they think they are all so many messages of victories, — “What is from this place? or what is from that place?” They even expect that the whole world will come under their power. The Prophet, on the other hand, says, “They shall lay the hand on the mouth, and their ears shall become deaf; that is they shall tremblingly shun all rumors, for they shall continually dread new calamities, when they shall see that the God of Israel, against who they have hitherto fought, is armed with so much power.

Some apply this to the preaching of the Gospel; which I readily allow, provided the deliverance be made always to begin with the ancient people: for if any one would have this to be understood exclusively of Christ, such a strained and remote exposition would not be suitable. But if any one will consider the favor of God, as continued from the return of the people to the restoration effected by Christ, he will rightly comprehend the real design of the Prophet. Really fulfilled, then, is what the Prophet says here, when God spreads the doctrine of his Gospel through the whole world: for those who before boasted of their own inventions, begin then to close their mouth, that, being thus silent, they may become his disciples; and they also close their ears, for now they give not up themselves, as before, to foolish and puerile fables, but consecrate their whole hearing to the only true God, that they may attend only to his truth, and no more vacillate between contrary opinions. All this, I allow, is fulfilled under the preaching of the Gospel; but the Prophet, no doubt, connected together the whole time, from the return of the people from the Babylonian exile, to the manifestation of Christ.

Calvin: Mic 7:17 - NO PHRASE

He afterwards adds, They shall lick the dust as a serpent He intimates, that however the enemies of the Church may have proudly exalted themselves before, they shall then be cast down, and lie, as it were, on the ground; for to lick the dust is nothing else but to lie prostrate on the earth. They shall then be low and creeping like serpents; and then, They shall move themselves as worms and reptiles of the ground The verb רגז , regez, as it has been stated elsewhere, means to raise an uproar, to tumultuate, and it means also to move one’s self; and this latter meaning is the most suitable here, namely, that they shall go forth or move themselves from their enclosures; for the word סגר , sager, signifies to close up: and by enclosures he means hiding-places, though in the song of David, in Psa 18:0 :, the word is applied to citadels and other fortified places, —

‘Men,’ he says, ‘trembled from their fortresses;’

though they occupied well-fortified citadels, they yet were afraid, because the very fame of David had broken down their boldness. But as the Prophet speaks here of worms, I prefer this rendering, — ‘from their lurkingplaces;’ as though he said, “Though they have hitherto thought themselves safe in their enclosures, they shall yet move and flee away like worms and reptiles; for when the ground is dug, the worms immediately leap out, for they think that they are going to be taken; so also, when any one moves the ground, the reptiles come forth, and tremblingly run away in all directions.” And the Prophet says that, in like manner, the enemies of the Church, when the Lord shall arise for its help, shall be smitten with so much fear, that they shall in every direction run away. And this comparison ought to be carefully noticed, that is, when the Prophet compares powerful nations well exercised in wars, who before were audaciously raging, and were swollen with great pride — when he compares them to worms and reptiles of the ground, and also to serpents: he did this to show, that there will be nothing to hinder God from laying prostrate every exalted thing in the world, as soon as it shall please him to aid his Church.

And hence the Prophet adds, On account of Jehovah our God they shall treed, and they shall fear because of thee Here the Prophet shows, that the faithful ought not to distrust on account of their own weakness, but, on the contrary, to remember the infinite power of God. It is indeed right that the children of God should begin with diffidence, — sensible that they are nothing, and that all their strength is nothing; but they ought not to stop at their own weakness, but, on the contrary, to rise up to the contemplation of God’s power, that they may not doubt but that, when his power shall appear, their enemies shall be soon scattered. This is the reason why the Prophet here mentions the name of God, and then turns to address God himself. Tremble then shall they at Jehovah our God, that is, on account of Jehovah our God; and then Fear shall they because of thee. ²⁰⁰ It now follows —

Calvin: Mic 7:18 - Who is a God like thee, taking away iniquity, and passing by wickedness?

The Prophet here exclaims that God ought to be glorified especially for this — that he is merciful to his people. When he says, Who is God as thou art? he does not mean that there are other gods; for this, strictly speaking, is an improper comparison. But he shows that the true and only God may be distinguished from all idols by this circumstance — that he graciously forgives the sins of his people and bears with their infirmities. It is indeed certain, that all nations entertained the opinion, that their gods were ready to pardon; hence their sacrifices and hence also their various kinds of expiations. Nor has there been any nation so barbarous as not to own themselves guilty in some measure before God; hence all the Gentiles were wont to apply to the mercy of their gods; while yet they had no firm conviction: for though they laid hold on this first principle, — that the gods would be propitious to sinners, if they humbly sought pardon; yet they prayed, we know, with no sure confidence, for they had no certain promise. We hence see that what the Prophet means is this, — that the God of Israel could be proved to be the true God from this circumstance — that having once received into favor the children of Abraham, he continued to show the same favor, and kept his covenant inviolably, though their sins had been a thousand times a hindrance in the way. That God then in his goodness surmounted all the wickedness of the people, and stood firm in his covenant, which had been so often violated by vices of the people — this fact may be brought as an evidence, that he is the true God: for what can be found of this kind among idols? Let us suppose that there is in them something divine, that they were gods, and endued with some power; yet with regard to the gods of the Gentiles, it could not be known that any one of them was propitious to his own people. Since then this can apply only to the God of Israel, it follows that in this instance his divinity shines conspicuously, and that his sovereignty is hence sufficiently proved. We also learn, that all the gods of heathens are vain; yea, that in the religion of heathens there is nothing but delusions: for no nation can with confidence flee to its god to obtain pardon, when it has sinned. This is the sum of the whole. I shall now come to the words of the Prophet.

Who is a God like thee, taking away iniquity, and passing by wickedness? By these two forms of expression, he sets forth the singular favor of God in freely reconciling himself to sinners. To take away sins is to blot them out; though the verb נשא , nusha, often means to raise on high; yet it means also to take, or, to take away. To pass by wickedness, is to connive at it, as though he said, “God overlooks the wickedness of his people, as if it escaped his view:” for when God requires an account of our life, our sins immediately appear, and appear before his eyes; but when God does not call our sins before his judgment, but overlooks them, he is then said to pass by them.

This passage teaches us, as I have already reminded you, that the glory of God principally shines in this, — that he is reconcilable, and that he forgives our sins. God indeed manifests his glory both by his power and his wisdom, and by all the judgments which he daily executes; his glory, at the same time, shines forth chiefly in this, — that he is propitious to sinners, and suffers himself to be pacified; yea, that he not only allows miserable sinners to be reconciled to him, but that he also of his own will invites and anticipates them. Hence then it is evident, that he is the true God. That religion then may have firm roots in our hearts, this must be the first thing in our faith, — that God will ever be reconciled to us; for except we be fully persuaded as to his mercy, no true religion will ever flourish in us, whatever pretensions we may make; for what is said in Psa 130:0 is ever true, ‘With thee is propitiation, that thou mayest be feared.’ Hence the fear of God, and the true worship of him, depend on a perception of his goodness and favor; for we cannot from the heart worship God, and there will be, as I have already said, no genuine religion in us, except this persuasion be really and deeply seated in our hearts, — that he is ever ready to forgive, whenever we flee to him.

It hence also appears what sort of religion is that of the Papacy: for under the Papacy, being perplexed and doubtful, they ever hesitate, and never dare to believe that God will be propitious to them. Though they have some ideas, I know not what, of his grace; yet it is a vain presumption and rashness, as they think, when any one is fully persuaded of God’s mercy. They therefore keep consciences in suspense; nay, they leave them doubtful and trembling, when there is no certainty respecting God’s favor. It hence follows, that their whole worship is fictitious; in a word, the whole of religion is entirely subverted, when a firm and unhesitating confidence, as to his goodness, is taken away, yea, that confidence by which men are enabled to come to him without doubting, and to receive, whenever they sin and confess their guilt and transgressions, the mercy that is offered to them.

But this confidence is not what rises spontaneously in us; nay, even when we entertain a notion that God is merciful, it is only a mere delusion: for we cannot be fully convinced respecting God’s favor, except he anticipates us by his word, and testifies that he will be propitious to us whenever we flee to him. Hence I said at the beginning, that the Prophet here exhibits the difference between the God of Israel and all the idols of the Gentiles, and that is, because he had promised to be propitious to his people. It was not in vain that sacrifices were offered by the chosen people, for there was a promise added, which could not disappoint them: but the Gentiles ever remained doubtful with regard to their sacrifices; though they performed all their expiations, there was yet no certainty; but the case was different with the chosen people. What then the Prophet says here respecting the remission of sins, depends on the testimony which God himself has given.

We must now notice the clause which immediately follows, as to the remnant of his heritage Here again he drives away the hypocrites from their vain confidence: for he says that God will be merciful only to a remnant of his people; and, at the same time, he takes away an offense, which might have grievously disquieted the weak, on seeing the wrath of God raging among the whole people, — that God would spare neither the common nor the chief men. When therefore the fire of God’s vengeance flamed terribly, above and below, this objection might have greatly disturbed weak minds, — “How is this? God does indeed declare that he is propitious to sinners, and yet his severity prevails among us. — How can this be?” The Prophet meets this objection and says, God is propitious to the remnant of his heritage; which means, that though God would execute terrible vengeance on the greater part, there would yet ever remain some seed, on whom his mercy would shine; and he calls them the remnant of his heritage, because there was no reason, as it was stated yesterday, why God forgave the few, except that he had chosen the posterity of Abraham.

He also adds, He will not retain his wrath perpetually. By this second consolation he wished to relieve the faithful: for though God chastises them for a time, he yet forgets not his mercy. We may say, that the Prophet mentions here two exceptions. He had spoken of God’s mercy; but as this mercy is not indiscriminate or common to all, he restricts what he teaches to the remnant. Now follows another exception, — that how much soever apparently the wrath of God would rage against his elect people themselves, there would yet be some moderation, so that they would remain safe, and that their calamities would not be to them fatal. Hence he says, God retains not wrath; for though, for a moment, he may be angry with his people, he will yet soon, as it were, repent, and show himself gracious to them, and testify that he is already reconciled to them; — not that God changes, but that the faithful are made for a short time to feel his wrath; afterwards a taste of his mercy exhilarates them, and thus they feel in their souls that God has in a manner changed. For when dread possesses their minds, they imagine God to be terrible, but when they embrace the promises of his grace, they call on him, and begin to entertain hope of pardon; then God appears to them kind, gentle, and reconcilable; yea, and altogether ready to show mercy. This is the reason why the Prophet says, that God retains not his wrath

Then follows the cause, for he loveth mercy Here the Prophet more clearly shows, that the remission of sins is gratuitous, and that it has no foundation but in the nature of God himself. There is then no reason, since Scripture declares God to be reconcilable, why any one should seek the cause in himself, or even the means by which God reconciles himself to us: for He himself is the cause. As God then by nature loves mercy, hence it is, that he is so ready to forgive sinners. Whosoever then imagines that God is to be propitiated by expiations or any satisfactions, subverts the doctrine of the Prophet; and it is the same thing as to build without a foundation: for the only prop or support that can raise us up to God, when we desire to be reconciled to him, is this, — that he loves mercy. And this is the reason why God so much commends his mercy, why he says that he is merciful to thousand generations, slow to wrath, and ready to pardon. For though the unbelieving harden themselves against God, yet when they feel his wrath, there is nothing so difficult for them as to believe that God can be pacified. Hence this reason, which is not in vain added by the Prophet, ought to be especially noticed.

Let us now see to whom God is merciful. For as Satan could not have obliterated from the hearts of men a conviction of God’s mercy, he has yet confined mercy to the unbelieving, as though God should forgive sinners only once, when they are admitted into the Church. Thus the Pelagians formerly thought, that God grants reconciliation to none but to aliens; for whosoever has been once received into the Church cannot, as they imagined, stand otherwise before God than by being perfect. And this figment led Novatus and his disciples to create disturbances in the Church. And there are at this day not only deluded men, but devils, who, by the same figment, or rather delirious notions, fascinate themselves and others, and hold, that the highest perfection ought to exist in the faithful; and they also slander our doctrine, as though we were still continuing in the Alphabet or in the first rudiments, because we daily preach free remission of sins. But the Prophet declares expressly that God not only forgives the unbelieving when they sin, but also his heritage and his elect. Let us then know, that as long as we are in the world, pardon is prepared for us, as we could not otherwise but fall every moment from the hope of salvation, were not this remedy provided for us: for those men must be more than mad who arrogate to themselves perfection, or who think that they have arrived at that high degree of attainment, that they can satisfy God by their works. It now follows —

Calvin: Mic 7:19 - NO PHRASE

The Prophet now prescribes to the faithful a form of glorying, that they may boldly declare that God will be pacified towards them. Since then God loves mercy, he will return, he will have mercy on us The context here ought to be observed by us; for it would avail us but little to understand, I know not what, concerning God’s mercy, and to preach in general the free remission of sins, except we come to the application, that is, except each of the faithful believed that God, for his own sake, is merciful, as soon as he is called upon. This conclusion, then, is to be borne in mind, — “God forgives the remnant of his heritage, because he is by nature inclined to show mercy: he will therefore be merciful to us, for we are of the number of his people.” Except we lay hold on this conclusion, “He will therefore show mercy to us,” whatever we have heard or said respecting God’s goodness will vanish away.

This then is the true logic of religion, that is, when we are persuaded that God is reconcilable and easily pacified, because he is by nature inclined to mercy, and also, when we thus apply this doctrine to ourselves, or to our own peculiar benefit, — As God is by nature merciful, I shall therefore know and find him to be so. Until then we be thus persuaded, let us know that we have made but little progress in the school of God. And hence it appears very clear from this passage, that the Papacy is a horrible abyss; for no one under that system can have a firm footing, so as to be fully persuaded that God will be merciful to him; for all that they have are mere conjectures. But we see that the Prophet reasons very differently, God loves mercy; he will therefore have mercy on us: and then he adds, He will return; ²⁰² and this is said lest the temporary wrath or severity of God should disquiet us. Though God then may not immediately shine on us with his favor, but, on the contrary, treat us sharply and roughly, yet the Prophet teaches us that we are to entertain good hope. — How so? He will return, or, as he said shortly before, He will not retain perpetually his wrath: for it is for a moment that he is angry with his Church; and he soon remembers mercy.

The Prophet now specifies what sort of mercy God shows to the faithful, For he will tread down our iniquities; he had said before that he passes by the wickedness of his elect people. He will then tread down our iniquities; and he will cast ²⁰³ into the depth of the sea all their sins; that is our sins shall not come in remembrance before him. We hence learn what I have said before — that God cannot be worshipped sincerely and from the heart until this conviction be fixed and deeply rooted in our hearts, that God is merciful, not in general, but toward us, because we have been once adopted by him and are his heritage. And then were the greater part to fall away, we should not fail in our faith; for God preserves the remnant in a wonderful manner. And lastly, let us know, that whenever we flee to God for mercy, pardon is ever ready for us, not that we may indulge in sin, or take liberty to commit it, but that we may confess our faults and that our guilt may appear before our eyes: let us know, that the door is open to us; for God of his own good will presents himself to us as one ready to be reconciled.

It is also said, He will cast our sins into the depth of the sea. We hence learn that there is a full remission of sins, not half as the Papists imagine, for God, they say, remits the sin, but retains the punishment. How frivolous this is, the thing itself clearly proves. The language of the Prophet does however import this, that our sins are then remitted when the records of them are blotted out before God. It follows — for I will run over this verse, that I may today finish this Prophet —

Calvin: Mic 7:20 - Thou hast

The faithful confirm here the former truth, that God had deposited his covenant with them, which could not be made void: and hence also shines forth more clearly what I have said before, that the faithful do not learn by their own understanding what sort of Being God is, but embrace the mercy which he offers in his own word. Except God then speaks, we cannot form in our own minds any idea of his grace but what is uncertain and vanishing; but when he declares that he will be merciful to us, then every doubt is removed. This is now the course which the Prophet pursues.

He says, Thou wilt give truth to Jacob, mercy to Abraham, which thou hast sworn to our fathers; as though he said, “We do not presumptuously invent any thing out of our own minds, but receive what thou hast once testified to us; for thy will has been made known to us in thy word: relying then on thy favor, we are persuaded as to thy gratuitous pardon, though we are in many respects guilty before thee.” We now then understand the design of the Prophet.

As to the words, it is not necessary to dwell on them, for we have elsewhere explained this form of speaking. There are here two expressions by which the Prophet characterizes the covenant of God. Truth is mentioned, and mercy is mentioned. With respect to order, the mercy of God precedes; for he is not induced otherwise to adopt us than through his goodness alone: but as God of his own will has with so great kindness received us, so he is true and faithful in his covenant. If then we desire to know the character of God’s covenant, by which he formerly chose the Jews, and at this day adopts us as his people, these two things must be understood, that God freely offers himself to us, and that he is constant and true, he repents not, as Paul says, as to his covenant: The gifts and calling of God, he says, are without repentance, (Rom 11:29;) and he refers to the covenant, by which God adopted the children of Abraham.

He says now, Thou wilt give, that is, show in reality; for this, to give, is, as it were, to exhibit in effect or really. Thou will then give, that is, openly show, that thou hast not been in vain so kind to us and ours, in receiving them into favor. How so? Because the effect of thy goodness and truth appears to us.

Thou hast then sworn to our fathers from the days of old. The faithful take for granted that God had promised to the fathers that his covenant would be perpetual; for he did not only say to Abraham, I will be thy God, but he also added, and of thy seed for ever. Since, then, the faithful knew that the covenant of God was to be perpetual and inviolable, and also knew that it was to be continued from the fathers to their children, and that it was once promulgated for this end, that the fathers might deliver it as by the hand to their children; they therefore doubted not but that it would be perpetual. How so? for thou hast sworn to our fathers; that is, they knew that God not only promised, but that having interposed an oath, by which God designed to confirm that covenant, he greatly honored it, that it might be unhesitatingly received by the chosen people. As then the faithful knew that God in a manner bound himself to them, they confidently solicited him, really to show himself to be such as he had declared he would be to his own elect.

Defender: Mic 7:7 - God of my salvation

Even though Judah's society had departed far from God, and even though its very family structure was disintegrating (Mic 7:6), Micah (speaking for the godly remnant in his nation) could give this strong testimony of faith in God alone and His provision of salvation."

Defender: Mic 7:19 - depths of the sea

Mic 7:18, Mic 7:19, climaxing the Old Testament message of the prophet Micah, comprise a beautiful testimony to God's saving gospel. He pardons all our iniquities forever. Furthermore, He will "subdue" them in our personal lives by the compelling love of His compassion, and our sins will not be remembered any more."

Defender: Mic 7:20 - thou hast sworn

Despite the Assyrians and the Babylonians and all the other enemies of Israel throughout the ages, even despite the deadly attempted genocide of the Antichrist of the end-times, God will indeed fulfill all His promises to Father Abraham and to all the believing children of Israel."

TSK: Mic 7:1 - woe // when they have gathered the summer fruits // as // desired

woe : Psa 120:5; Isa 6:5, Isa 24:16; Jer 4:31, Jer 15:10, Jer 45:3

when they have gathered the summer fruits : Heb. the gatherings of summer

as : Isa 17:6, Isa 24:13

desired : Isa 28:4; Hos 9:10

TSK: Mic 7:2 - good // is perished // they all // hunt

good : or, godly, or, merciful

is perished : Psa 12:1, Psa 14:1-3; Isa 57:1; Rom 3:10-18

they all : Pro 1:11, Pro 12:6; Isa 59:7; Jer 5:16

hunt : 1Sa 24:11, 1Sa 26:20; Psa 57:6; Jer 5:26, Jer 16:16; Lam 4:18; Hab 1:15-17

TSK: Mic 7:3 - do // the prince // the great // his mischievous desire // wrap

do : Pro 4:16, Pro 4:17; Jer 3:5; Eze 22:6

the prince : Mic 3:11; Isa 1:23; Jer 8:10; Eze 22:27; Hos 4:18; Amo 5:12; Mat 26:15

the great : 1Ki 21:9-14

his mischievous desire : Heb. the mischief of his soul

wrap : Isa 26:21; Luk 12:1, Luk 12:2; 1Co 4:5

TSK: Mic 7:4 - the day // thy // now

is a, 2Sa 23:6, 2Sa 23:7; Isa 55:13; Eze 2:6; Heb 6:8

the day : Eze 12:23, Eze 12:24; Hos 9:7, Hos 9:8; Amo 8:2

thy : Isa 10:3; Jer 8:12, Jer 10:15

now : Isa 22:5; Luk 21:25

TSK: Mic 7:5 - ye not in // keep

ye not in : Job 6:14, Job 6:15; Psa 118:8, Psa 118:9; Jer 9:4; Mat 10:16

keep : Judg. 16:5-20

TSK: Mic 7:6 - son // a man’ s

son : Gen 9:22-24, Gen 49:4; 2Sa 15:10-12, 2Sa 16:11, 2Sa 16:21-23; Pro 30:11, Pro 30:17; Eze 22:7; Mat 10:21, Mat 10:35, Mat 10:36; Luk 12:53, Luk 21:16; 2Ti 3:2, 2Ti 3:3

a man’ s : Psa 41:9, Psa 55:12-14; Jer 12:6, Jer 20:10; Oba 1:7; Mat 26:23, Mat 26:49, Mat 26:50; Joh 13:18

TSK: Mic 7:7 - I will look // wait // my God

I will look : Psa 34:5, Psa 34:6, Psa 55:16, Psa 55:17, Psa 109:4, Psa 142:4, Psa 142:5; Isa 8:17, Isa 45:22; Hab 3:17-19; Luk 6:11, Luk 6:12

wait : Gen 49:18; Psa 25:5, Psa 27:12-14, Psa 37:7, Psa 40:1-3, Psa 62:1-8; Isa 12:2, Isa 25:9; Lam 3:25, Lam 3:26; Luk 2:25-32

my God : Psa 4:2, Psa 4:3, Psa 38:15, Psa 50:15, Psa 65:2; 1Jo 5:14, 1Jo 5:15

TSK: Mic 7:8 - Rejoice // when I fall // when I sit // the Lord

Rejoice : Job 31:29; Psa 13:4-6, Psa 35:15, Psa 35:16, Psa 35:19, Psa 35:24-26, Psa 38:16; Pro 24:17, Pro 24:18; Jer 50:11; Lam 4:21, Lam 4:22; Eze 25:6, Eze 35:15; Oba 1:12; Joh 16:20; Rev 11:10-12

when I fall : Psa 37:21, Psa 41:10-12; Pro 24:16

when I sit : Psa 107:10-15, Psa 112:4; Isa 9:2, Isa 49:9, Isa 50:10; Mat 4:16; Luk 1:78, Luk 1:79

the Lord : Psa 27:1, Psa 84:11, Psa 97:11, Psa 112:4; Isa 2:5, Isa 60:1-3, Isa 60:19, Isa 60:20; Mal 4:2; Joh 8:12; Act 26:18; 2Co 4:6; Rev 21:23, Rev 22:5

TSK: Mic 7:9 - bear // until // he will

bear : Lev 26:41; 1Sa 3:18; 2Sa 16:11, 2Sa 16:12, 2Sa 24:17; Job 34:31, Job 34:32; Lam 1:18; Lam 3:39-42; Luk 15:18, Luk 15:19; Heb 12:6, Heb 12:7

until : 1Sa 24:15, 1Sa 25:39, 1Sa 26:10; Psa 7:6, Psa 43:1; Jer 50:17-20,Jer 50:33, Jer 50:34, Jer 51:35, Jer 51:36; Rev 6:10,Rev 6:11, Rev 18:20

he will : Job 23:10; Psa 37:6; Mal 3:18; 1Co 4:5; 2Th 1:5-10; 2Ti 4:8

TSK: Mic 7:10 - Then // she that // shame // Where // mine // now // trodden down

Then : etc. or, And thou wilt see her that is mine enemy, and cover her with shame

she that : Psa 137:8, Psa 137:9; Isa 47:5-9; Jer 50:33, Jer 50:34, Jer 51:8-10,Jer 51:24; Nahum 2:1-3:19; Rev 17:1-7

shame : Psa 35:26, Psa 109:29; Jer 51:51; Eze 7:18; Oba 1:10

Where : Psa 42:3, Psa 42:10, Psa 79:10, Psa 115:2; Isa 37:10,Isa 37:11; Dan 3:15; Joe 2:17; Mat 27:43

mine : Mic 4:11; Psa 58:10; Mal 1:5; Rev 18:20

now : 2Sa 22:43; 2Ki 9:33-37; Psa 18:42; Isa 25:10-12, Isa 26:5, Isa 26:6, Isa 41:15, Isa 41:16; Isa 51:22, Isa 51:23, Isa 63:2, Isa 63:3; Zec 10:5; Mal 4:3

trodden down : Heb. for a treading down

TSK: Mic 7:11 - the day // shall

the day : Neh 2:17, 3:1-16, Neh 4:3, Neh 4:6; Dan 9:25; Amo 9:11-15

shall : Ezr 4:12-24; Neh 2:8

TSK: Mic 7:12 - also // and from

also : Isa 11:16, Isa 19:23-25, Isa 27:12, Isa 27:13, Isa 43:6, Isa 49:12, Isa 60:4-9, Isa 66:19, Isa 66:20; Jer 3:18, Jer 23:3, Jer 31:8; Eze 37:21, Eze 29:21; Hos 11:11

and from : or, even to, This verse may be rendered, ""In that day they (people) shall come to thee from Assyria and the fenced cities; and from the fortress (probably Pelusium at the entrance of Egypt), even to the river (Euphrates),""etc. The expressions employed in this prophecy appear to be too strong for the events which transpired after the Babylonian captivity; and seem to refer to the future restoration of Israel, after their land has lain desolate for ages.

TSK: Mic 7:13 - for

Not withstanding the land shall be, or, After that the land hath been, Lev 26:33-39; Isa 6:11-13, Isa 24:3-8; Jer 25:11; Dan 4:26, Dan 4:27; Luk 21:20-24

for : Mic 3:12; Job 4:8; Pro 1:31, Pro 5:22, Pro 31:31; Isa 3:10,Isa 3:11; Jer 17:10, Jer 21:14; Jer 32:19; Gal 6:7, Gal 6:8

TSK: Mic 7:14 - Feed // which // in the midst // as

Feed : or, Rule, Mic 5:4 *marg. Psa 23:1-4, Psa 28:9, Psa 95:7, Psa 100:3; Isa 40:11, Isa 49:10; Mat 2:6 *marg. Joh 10:27-30

which : Exo 33:16; Num 23:9; Deu 33:28; Joh 17:16

in the midst : Isa 35:2, Isa 37:24, Isa 65:10; Jer 50:19, Jer 50:20; Eze 34:13, Eze 34:14; Zep 3:13

as : Psa 77:5-11, Psa 143:5; Lam 1:7, Lam 5:21; Amo 9:11; Mal 3:4

TSK: Mic 7:15

Psa 68:22, 78:12-72; Isa 11:16, Isa 51:9, Isa 63:11-15; Jer 23:7, Jer 23:8

TSK: Mic 7:16 - nations // lay

nations : Mic 5:8; Psa 126:2; Isa 26:11, Isa 66:18; Eze 38:23, Eze 39:17-21; Zec 8:20-23; Zec 12:9; Rev 11:18

lay : Job 21:5, Job 29:9, Job 29:10, Job 40:4; Isa 52:15; Rom 3:19

TSK: Mic 7:17 - lick // move // worms // they shall be

lick : Gen 3:14, Gen 3:15; Psa 72:9; Isa 49:23, Isa 60:14, Isa 65:25; Lam 3:29; Rev 3:9

move : 1Sa 14:11; Psa 18:45; Jer 16:16

worms : or, creeping things

they shall be : Exo 15:14-16; Jos 2:9-11, Jos 9:24; Psa 9:20; Isa 2:19-21, Isa 64:2; Jer 33:9; Zec 14:5; Rev 6:15-17, Rev 18:9, Rev 18:10

TSK: Mic 7:18 - a God // that // passeth // the remnant // he retaineth // he delighteth

a God : Exo 15:11; Deu 33:26; 1Ki 8:23; Psa 35:10, Psa 71:19, Psa 89:6, Psa 89:8, Psa 113:5, Psa 113:6; Isa 40:18, Isa 40:25, Isa 46:8, Isa 46:9

that : Exo 33:18, Exo 33:19, Exo 34:6, Exo 34:7; Num 14:18, Num 14:19; Neh 9:17; Psa 65:3, Psa 86:5, Psa 86:15; Psa 103:2, Psa 103:3, Psa 130:4, Psa 130:7, Psa 130:8; Isa 1:18, Isa 43:25, Isa 44:22, Isa 55:7; Jer 31:34, Jer 38:8, Jer 50:20; Dan 9:9; Jon 4:2; Luk 24:47; Act 13:38, Act 13:39

passeth : Num 23:21; Amo 7:8, Amo 8:2

the remnant : Mic 7:14, Mic 2:12, Mic 4:7, Mic 5:3, Mic 5:7, Mic 5:8; Joe 2:32; Rom 11:4; Heb 8:9-12

he retaineth : Psa 77:6-10, Psa 85:4, Psa 85:5, Psa 103:9; Isa 57:10,Isa 57:16; Jer 3:5, Jer 3:12; Lam 3:31, Lam 3:32

he delighteth : Isa 62:5, Isa 65:19; Jer 32:41; Eze 33:11; Zep 3:17; Luk 15:5-7, Luk 15:9, Luk 15:10,Luk 15:23, Luk 15:24, Luk 15:32; Eph 2:4, Eph 2:5; Jam 2:13

TSK: Mic 7:19 - turn // subdue // cast

turn : Deu 30:3, Deu 32:36; Ezr 9:8, Ezr 9:9; Psa 90:13, Psa 90:14; Isa 63:15-17; Jer 31:20; Lam 3:32; Hos 14:4

subdue : Deu 30:6; Psa 130:8; Eze 11:19, Eze 11:20, Eze 36:25-27; Rom 6:14, Rom 6:17-22, Rom 7:23-25; Rom 8:2, Rom 8:3, Rom 8:13; Tit 2:14; Jam 4:5, Jam 4:6; 1Jo 3:8

cast : Psa 103:12; Isa 38:17; Jer 50:20; Dan 9:24

TSK: Mic 7:20

Gen 12:2, Gen 12:3, Gen 17:7, Gen 17:8, Gen 22:16-18, Gen 26:3, Gen 26:4, Gen 28:13, Gen 28:14; Psa 105:8-10; Jer 33:25, Jer 33:26; Luk 1:54, Luk 1:55, Luk 1:72-74; Act 3:25, Act 3:26; Rom 11:26-31; Heb 6:13-18

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mic 7:1 - Woe is me! // For I // Am as when they have gathered the summer fruits // As the grape-gleanings of the vintage // There is no cluster to eat // My soul desired // The first-ripe fruit

Woe is me! ordinarily this phrase is minatory, but here it is lamentation, as every eye may see who discerns the propriety of the Hebrew.

For I either the prophet in his own person, or else in the person of the good man; or, by a usual figure, the land may be brought in, complaining, that whereas it was once well stored, now it hath few right good in it.

Am as when they have gathered the summer fruits all the fair, goodly, and ripe fruit gathered, none left, or none but evil fruit, such as the labourers thought not worth gathering up. So is the harvest of Israel and Judah too; though I and other prophets have sown good seed abundantly, yet goodness comes up very thin and scarce: so Isa 24:13,16 .

As the grape-gleanings of the vintage the same complaint in a like elegant metaphor, drawn from the vintage-gatherer, who leaves but few scattering single grapes. So Israel and Judah, which in bringing forth good men should have been as a fruitful vine full of clusters, but barren they have been, and are; and good men, i.e. just, compassionate, and humble men, are as grapes after the vintage is gathered.

There is no cluster to eat such good men’ s converse would as much delight, refresh, and encourage me, as a fair cluster of grapes doth a thirsty and hungry person, but there is not one such cluster.

My soul desired it speaks a vehement desire.

The first-ripe fruit it is an ellipsis or aposiopesis, and to be supplied thus, but there was, or I found, none .

Poole: Mic 7:2 - The good man // Is perished // Out of the earth // None upright // They all lie in wait for blood // They hunt // Every man his brother // With a net

The good man who loves and is kind to men in need, and is so from the sense of God’ s goodness, and in a designed imitation of God, is godly in the frame of his heart and course of life towards God, and beneficent to men for God’ s sake.

Is perished is dead and gone, and left no heir of his godlike virtues.

Out of the earth out of Israel and Judah too, though Hezekiah was (probably) now their king.

None upright an honest, plain-hearted man, who thinketh no deceit, but speaketh the truth, that is, without crooked and perverse designs; such a one may possibly, but not easily, be found among the people of the ten anti of the two tribes.

They all lie in wait for blood: this proves the prophet’ s charge against this people, for the good and upright man imagineth not evil against any, but it is evident that in Israel (and Judah too) the temper of the most was sly, designing, and watching to do mischief, to the ruining of families, the murdering of. innocents, and seizing their estates, Ahab like, 1Ki 21 Pr 1:19 .

They hunt they proceed with all diligence, craft, and power, as a hunter that hath set his toils, and is now by all his arts endeavouring to bring the prey into the toils, that he may make his advantage by it.

Every man his brother were they strangers they so hunted it were barbarous, but this is inhumanly barbarous, these bloody men hunt and destroy their brethren, the seed of Jacob, the worshippers of the God of Jacob, their own circumcised brethren.

With a net which is spread beforehand, and laid close; so it is secret, premeditated cruelty and rapine they do universally exercise against each other.

The good man who loves and is kind to men in need, and is so from the sense of God’ s goodness, and in a designed imitation of God, is godly in the frame of his heart and course of life towards God, and beneficent to men for God’ s sake.

Is perished is dead and gone, and left no heir of his godlike virtues.

Out of the earth out of Israel and Judah too, though Hezekiah was (probably) now their king.

None upright an honest, plain-hearted man, who thinketh no deceit, but speaketh the truth, that is, without crooked and perverse designs; such a one may possibly, but not easily, be found among the people of the ten anti of the two tribes.

They all lie in wait for blood: this proves the prophet’ s charge against this people, for the good and upright man imagineth not evil against any, but it is evident that in Israel (and Judah too) the temper of the most was sly, designing, and watching to do mischief, to the ruining of families, the murdering of. innocents, and seizing their estates, Ahab like, 1Ki 21 Pr 1:19 .

They hunt they proceed with all diligence, craft, and power, as a hunter that hath set his toils, and is now by all his arts endeavouring to bring the prey into the toils, that he may make his advantage by it.

Every man his brother were they strangers they so hunted it were barbarous, but this is inhumanly barbarous, these bloody men hunt and destroy their brethren, the seed of Jacob, the worshippers of the God of Jacob, their own circumcised brethren.

With a net which is spread beforehand, and laid close; so it is secret, premeditated cruelty and rapine they do universally exercise against each other.

Poole: Mic 7:3 - That they may do evil with both hands earnestly // The judge // Asketh for a reward // The great man // He uttereth // His mischievous desire // So they

That they may do evil with both hands earnestly: as we render the words, their plain sense will be, that all their diligence, that with both hands they can use, is to set forward evil and mischief. Possibly this clause might bear this reading, Both hands are towards evil ; and then the following clause thus, To do good the prince asketh. The prince ; the chief ruler, who commissioneth the judge, and should awe him from perverse judging, who should charge the judges as Jehoshaphat did, 2Ch 19:5,6 ; but, contrarily, here the prince set a price upon his own act in evil.

The judge the inferior magistrate, commissioned to be judge.

Asketh for a reward: shameless injustice! to sell the innocent, and condemn their cause and persons, and to acquit the guilty, and pronounce them just! for a bribe to make God’ s authority which is in them to act so directly against itself, is abominably wicked, for God’ s authority to them is given that they might relieve the poor oppressed, and acquit innocency, but here innocency must buy its safety, or else is sold to danger.

The great man either the advocates in their courts of judicature, or the great man of interest at court, who can do what he will there.

He uttereth is bold to speak plainly what bribe he will have, he makes his own demand, whereas they did (whilst a little modest) treat by others, and a servant or under-officer must make the bargain.

His mischievous desire his unjust, oppressive design and purpose, knowing that his greatness and interest will bear him out in whatever violence he attempts against poor, weak, and unbefriended innocence; he dares for gain set any thing forward.

So they all three, prince, judge, and great man, wrap it up, or twist it together, consent each to other, and jointly promote violence and bloody cruelty.

Poole: Mic 7:4 - The best // Of them // Is as a brier // Is sharper than a thorn hedge // The day of thy watchmen // Cometh // Now // Shall be their perplexity

The best among all naught, who is least naught passeth for best; and so must it be here, not one good, but the least evil man is by the prophet called the best.

Of them of people, prophets, judges, great men, and princes.

Is as a brier mischievous and hurtful to all that meddle with them; and perhaps the prophet alludes to briers infolded in each other, that shall so be devoured at last. The most upright; in the same sense upright as they are said to be best.

Is sharper than a thorn hedge the same in different words, i.e. hurtful and mischievous to all.

The day of thy watchmen literally taken for such as on the watchtowers observe whether enemies approach; the day in which they shall give the affrighting intelligence, and sound the alarm. Or else figuratively, watchmen, i.e. governors, prophets, and teachers, either good and faithful, or evil and unfaithful. The day which the true prophets foretold would come, which faithful teachers confirmed, good governors believed, feared, and, as Hezekiah, endeavoured to prevent, will certainly overtake you, that day of evil which your sins have provoked God to appoint. Or else, that day of good, which your false prophets have promised, your corrupt princes, judges, great men do expect and hope for, shall be a day of visitation, grievous punishment, by which the falsehood of flattering prophets shall be discovered, and the truth of Micah, and Isaiah, &c., true prophets, be confirmed.

Cometh i.e. surely, speedily, and unavoidably on impenitent ones, how many or how great soever.

Now when the day is come as to Samaria in its captivity by the Assyrian tyrant, and to Jerusalem in the Babylonish captivity by Nebuchadnezzar, and in many other nows intervening between the time of Micah’ s minatory predictions and the full accomplishment of them.

Shall be their perplexity the astonishing, overwhelming sorrows, fears, and confusions which shall wreck these great, notorious, and impudent oppressors, hunters, and sellers of justice. They shall be perplexed because the sore evils foretold by the true prophets of God shall overwhelm them, and because the peace and prosperity promised by the false prophets is unexpectedly turned into troubles, desolation, and utter ruin to their state, cities, and families.

The best among all naught, who is least naught passeth for best; and so must it be here, not one good, but the least evil man is by the prophet called the best.

Of them of people, prophets, judges, great men, and princes.

Is as a brier mischievous and hurtful to all that meddle with them; and perhaps the prophet alludes to briers infolded in each other, that shall so be devoured at last. The most upright; in the same sense upright as they are said to be best.

Is sharper than a thorn hedge the same in different words, i.e. hurtful and mischievous to all.

The day of thy watchmen literally taken for such as on the watchtowers observe whether enemies approach; the day in which they shall give the affrighting intelligence, and sound the alarm. Or else figuratively, watchmen, i.e. governors, prophets, and teachers, either good and faithful, or evil and unfaithful. The day which the true prophets foretold would come, which faithful teachers confirmed, good governors believed, feared, and, as Hezekiah, endeavoured to prevent, will certainly overtake you, that day of evil which your sins have provoked God to appoint. Or else, that day of good, which your false prophets have promised, your corrupt princes, judges, great men do expect and hope for, shall be a day of visitation, grievous punishment, by which the falsehood of flattering prophets shall be discovered, and the truth of Micah, and Isaiah, &c., true prophets, be confirmed.

Cometh i.e. surely, speedily, and unavoidably on impenitent ones, how many or how great soever.

Now when the day is come as to Samaria in its captivity by the Assyrian tyrant, and to Jerusalem in the Babylonish captivity by Nebuchadnezzar, and in many other nows intervening between the time of Micah’ s minatory predictions and the full accomplishment of them.

Shall be their perplexity the astonishing, overwhelming sorrows, fears, and confusions which shall wreck these great, notorious, and impudent oppressors, hunters, and sellers of justice. They shall be perplexed because the sore evils foretold by the true prophets of God shall overwhelm them, and because the peace and prosperity promised by the false prophets is unexpectedly turned into troubles, desolation, and utter ruin to their state, cities, and families.

Poole: Mic 7:5 - Trust ye not in a friend // A guide // Keep the doors of thy mouth // From her that lieth in thy bosom

Trust ye not in a friend: most prodigiously treacherous were the people of that age, and since none upright, all lay in wait for blood, and were turned hunters of brethren, it is but necessary caution that they trust no friendship.

A guide either a governor, who ought to guide; or equal, who being of intimate familiarity usually do guide; or a husband, as the word imports.

Keep the doors of thy mouth watch thy words, let not thy tongue discover any secret or utter any words which may be danger to thyself, or give an advantage to thine enemy.

From her that lieth in thy bosom a periphrasis of a wife in honest times; but whether in debauched times, as these are of which the prophet did speak, it may not import somewhat like that Pro 5:20 , I will not say: a wife, one may rationally suppose, will never disclose a husband’ s secrets to ruin him; yet such were the treacheries of that corrupt age, that it would be imprudence to trust a with.

Trust ye not in a friend: most prodigiously treacherous were the people of that age, and since none upright, all lay in wait for blood, and were turned hunters of brethren, it is but necessary caution that they trust no friendship.

A guide either a governor, who ought to guide; or equal, who being of intimate familiarity usually do guide; or a husband, as the word imports.

Keep the doors of thy mouth watch thy words, let not thy tongue discover any secret or utter any words which may be danger to thyself, or give an advantage to thine enemy.

From her that lieth in thy bosom a periphrasis of a wife in honest times; but whether in debauched times, as these are of which the prophet did speak, it may not import somewhat like that Pro 5:20 , I will not say: a wife, one may rationally suppose, will never disclose a husband’ s secrets to ruin him; yet such were the treacheries of that corrupt age, that it would be imprudence to trust a with.

Poole: Mic 7:6 - For // The son // dishonoureth // the father // The daughter // Riseth up against her mother // The daughter-in-law against her mother-in-law // A man’ s enemies // are the men of his own house

For: the prophet here gives us a reason of his advice to be wary how and whom they trust.

The son who received his being, maintenance, education, and inherits the honour as well as estate of his father; the son, obliged by most inviolable laws to please, preserve, and honour his father,

dishonoureth seeks to accuse, vilify, endanger, and ruin

the father whose dishonour and loss, or ruin, is also the son’ s dishonour and ruin; yet unnatural treachery will be so rife in those times, that the father had need keep his guard upon his very son.

The daughter whose love and affection are usually more tender than the sons’ towards parents, yet will forget their duty.

Riseth up against her mother that bare them, that nursed them, that, more than fathers, tend, indulge, and bear with them. So monstrous shall the perfidiousness of that age be.

The daughter-in-law against her mother-in-law: in consanguinity there was not any faithfulness, in affinity much less may you expect it.

A man’ s enemies the worst and most perilous enemies, who will be most ready and most able to do them mischief,

are the men of his own house among relations and retainers, who by law of God and nature should have been faithfullest friends. So it fell out through the civil wars of the Jews, in their seditious and in their calamitous days. Much like to this is that of Christ, Mat 10:21,35,36 .

For: the prophet here gives us a reason of his advice to be wary how and whom they trust.

The son who received his being, maintenance, education, and inherits the honour as well as estate of his father; the son, obliged by most inviolable laws to please, preserve, and honour his father,

dishonoureth seeks to accuse, vilify, endanger, and ruin

the father whose dishonour and loss, or ruin, is also the son’ s dishonour and ruin; yet unnatural treachery will be so rife in those times, that the father had need keep his guard upon his very son.

The daughter whose love and affection are usually more tender than the sons’ towards parents, yet will forget their duty.

Riseth up against her mother that bare them, that nursed them, that, more than fathers, tend, indulge, and bear with them. So monstrous shall the perfidiousness of that age be.

The daughter-in-law against her mother-in-law: in consanguinity there was not any faithfulness, in affinity much less may you expect it.

A man’ s enemies the worst and most perilous enemies, who will be most ready and most able to do them mischief,

are the men of his own house among relations and retainers, who by law of God and nature should have been faithfullest friends. So it fell out through the civil wars of the Jews, in their seditious and in their calamitous days. Much like to this is that of Christ, Mat 10:21,35,36 .

For: the prophet here gives us a reason of his advice to be wary how and whom they trust.

The son who received his being, maintenance, education, and inherits the honour as well as estate of his father; the son, obliged by most inviolable laws to please, preserve, and honour his father,

dishonoureth seeks to accuse, vilify, endanger, and ruin

the father whose dishonour and loss, or ruin, is also the son’ s dishonour and ruin; yet unnatural treachery will be so rife in those times, that the father had need keep his guard upon his very son.

The daughter whose love and affection are usually more tender than the sons’ towards parents, yet will forget their duty.

Riseth up against her mother that bare them, that nursed them, that, more than fathers, tend, indulge, and bear with them. So monstrous shall the perfidiousness of that age be.

The daughter-in-law against her mother-in-law: in consanguinity there was not any faithfulness, in affinity much less may you expect it.

A man’ s enemies the worst and most perilous enemies, who will be most ready and most able to do them mischief,

are the men of his own house among relations and retainers, who by law of God and nature should have been faithfullest friends. So it fell out through the civil wars of the Jews, in their seditious and in their calamitous days. Much like to this is that of Christ, Mat 10:21,35,36 .

Poole: Mic 7:7 - Therefore // I will look // unto the Lord // I will wait for // the God of my salvation // My God will hear me

Therefore since times are so calamitous, and all sorts of men are so perfidious, since no sure comfort or relief from those that are nearest relations, and should be dearest friends,

I will look as one set in a watch-tower looks round about, and diligently observes all that stirreth; so will the prophet, speaking in the person of the faithful, the Israel of God; so did they who in Israel and Judah feared the Lord and walked with him;

unto the Lord the God of mercy, power, truth, and wisdom, who can and will help.

I will wait for though he do not presently appear for me, saith the church, I will with patience expect,

the God of my salvation who only can, and who graciously hath promised to save his church.

My God will hear me he doth hear my cry, and will deliver me.

Poole: Mic 7:8 - Rejoice not // Against me // O mine enemy // When I // the Lord shall be a light unto me

The prophet in this verse personates the church, and brings her in bespeaking the enemy in this manner:

Rejoice not let it be no pleasure or matter of glorying to time, that the day of calamity hath overtaken me.

Against me Israel of God, the remnant, the faithful, which are the church of God.

O mine enemy O Assyria, Edom, or Babylon. When I fall , into a low condition, into deepest distresses, I shall arise; I shall not always lie in them, God will raise me out of them.

When I (the prophet intends the good, the few righteous ones among those degenerate multitudes) sit in darkness, when affliction, war, famine, and captivity, as a dismal cloud, shall cover us, and benight the daughter of light, when fallen as low as a captive,

the Lord shall be a light unto me shall support, comfort, and deliver me, his presence and favour shall, as the sun rising, dispel the darkness of the night. This is spoken more especially concerning Judah.

Poole: Mic 7:9 - I will bear // Because I have sinned against him // Until he plead my cause // And execute judgment for me // He // will bring me forth to the light // I shall behold his righteousness

I will bear patiently and submissively, the indignation of the Lord; the just and chastising anger of the Lord, in the effects of it upon me.

Because I have sinned against him greatly, continually, both against his law and the precepts thereof, and against his love and the effects thereof. Judah was guilty of idolatry, ingratitude against God; and of injustice, unfaithfulness, and unmercifulness against one another; and these sins deserved sorer punishments than they suffered, therefore the righteous ones here justify God, and humble themselves.

Until he plead my cause against mine enemy, for that he will ere long do, as well as now he doth plead his own cause against me. He will be as well a just judge against mine enemies, to avenge me on them, as he is a just God, by my sins provoked to chastise me.

And execute judgment for me when that day comes, he will certainly and evidently declare his judgment to be against mine insulting adversaries, my cruel enemies, and that he doth so punish them for my sake, as Psa 137:7 Isa 10:5,12 Jer 30:8 Zec 1:12,15 .

He the great and glorious, the holy and just God, who now chastiseth me,

will bring me forth to the light as a prisoner brought out of a dark prison or dungeon into the light, is set at liberty, advanced and beautified, so shall the church be delivered and made to prosper.

I shall behold his righteousness the truth and riches of his promised salvation. This made good, partly in the restitution of the captivity, rebuilding of Jerusalem by order of Cyrus and Darius, and partly before this in Hezekiah’ s rescue from Sennacherib’ s pride and rage.

Poole: Mic 7:10 - Then // Mine enemy // Shall see // The Lord hath done great things for them // Shame // Which said unto me, Where is the Lord thy God? // Mine eyes // Shall behold her // Now shall she // Now. Be trodden down as the mire of the streets

Then in the time of this hoped deliverance, when God shall, as I expect he will, plead my cause.

Mine enemy what nation or people soever, whether Assyria, Edom, or Babylon, or whoever.

Shall see as they did when Hezekiah was miraculously saved, and Jerusalem with him, out of the hand of the Assyrian, and as in the return out of Babylon, when the heathen said among themselves,

The Lord hath done great things for them Psa 126:2 .

Shame reproach and confusion, self-condemning reflections,

shall cover her shall on all sides be cast upon her for her pride, cruelty, and inhumanity against the Israel of God.

Which said unto me, Where is the Lord thy God? which with insulting pride and atheism derided my faith and my God. So the heathen either denied the omnipresence and omnipotence of the true God, or preferred their idols above him, and as if he had been a conquered and captived God, as well as his people were a captive people. So Psa 115:2 Joe 2:17 .

Mine eyes: the church speaketh assured of the truth of God’ s avenging her upon her enemies.

Shall behold her with delight, or well-pleasedness, the people of God shall see their enemies laid as low for their cruelty against them, as ever God suffered the enemy to lay his people low for their sins against him and his mercies. See the like expression, Psa 59:10 Mic 4:11 .

Now shall she either shortly she shall; or else, when that time of full deliverance is come, the church shall in that day rejoice in her God, and say

Now. Be trodden down as the mire of the streets be accounted and used as most contemptible and useless, the conquering enemy shall then tread the Babylonians in the dirt, and use them despitefully, and without more regard than that we have for the dirt under our feet; and this was accomplished by the Medes and Persians in their conquest of Babylon.

Then in the time of this hoped deliverance, when God shall, as I expect he will, plead my cause.

Mine enemy what nation or people soever, whether Assyria, Edom, or Babylon, or whoever.

Shall see as they did when Hezekiah was miraculously saved, and Jerusalem with him, out of the hand of the Assyrian, and as in the return out of Babylon, when the heathen said among themselves,

The Lord hath done great things for them Psa 126:2 .

Shame reproach and confusion, self-condemning reflections,

shall cover her shall on all sides be cast upon her for her pride, cruelty, and inhumanity against the Israel of God.

Which said unto me, Where is the Lord thy God? which with insulting pride and atheism derided my faith and my God. So the heathen either denied the omnipresence and omnipotence of the true God, or preferred their idols above him, and as if he had been a conquered and captived God, as well as his people were a captive people. So Psa 115:2 Joe 2:17 .

Mine eyes: the church speaketh assured of the truth of God’ s avenging her upon her enemies.

Shall behold her with delight, or well-pleasedness, the people of God shall see their enemies laid as low for their cruelty against them, as ever God suffered the enemy to lay his people low for their sins against him and his mercies. See the like expression, Psa 59:10 Mic 4:11 .

Now shall she either shortly she shall; or else, when that time of full deliverance is come, the church shall in that day rejoice in her God, and say

Now. Be trodden down as the mire of the streets be accounted and used as most contemptible and useless, the conquering enemy shall then tread the Babylonians in the dirt, and use them despitefully, and without more regard than that we have for the dirt under our feet; and this was accomplished by the Medes and Persians in their conquest of Babylon.

Poole: Mic 7:11 - In the day that thy walls are to be built // Shall the decree // Be far removed

These words are variously expounded, but the plainest and most suiting with the letter and history to me seems to be this:

In the day that thy walls are to be built O Jerusalem, the days shall certainly come, that thy walls, overthrown and razed by the Babylonians, shall be rebuilt; which was first in part fulfilled under Cyrus, but more fully under Darius Hystaspes, and Darius Longimanus, who commissioned Nehemiah to repair the walls of Jerusalem.

Shall the decree either the decree of Artaxerxes, who is also called Cambyses, and who forbade the building of the temple, or else the decree of Darius Hystaspes, reviving Cyrus’ s decree for the return of all the Jews that would return.

Be far removed for ever cease; if referred to Cambyses’ s decree, this shall no more hinder; or else, shall be dispersed far and wide among all the provinces, if you mean Cyrus’ s decree that all may return.

Poole: Mic 7:12 - In that day // From Assyria // From the fortified cities // From the fortress // From sea to sea // From mountain to mountain

In that day after the Jews’ return out of captivity, and Jerusalem rebuilt, he who is of Jewish race, and proselyted Gentile,

shall come even to thee O Jerusalem, seat of God’ s solemn worship, type of the gospel church, restored to thy promised glory.

From Assyria in which many Israelites were found captives when the Babylonian kingdom swallowed up the Assyrian, and were continued in that servitude by the Babylonians till the Medes and Persians overthrew the Babylonians, and proclaimed a release to all captive Jews; then from Assyria did captive Israel, i.e. some of them, go up to Jerusalem.

From the fortified cities in which it is probable many Jews were kept for servile works: Shalmaneser did place the captivity of the ten tribes in the cities of the Medes, which, for aught I know, may be the cities here spoken of.

From the fortress: one mentioned for all the rest, and I suppose these fortresses might be frontier garrisons made for defence of the country, where the Jews were in policy placed by the Assyrian; from these places, and through all the country,

even to the river to Euphrates or Chebar, where also were of the captive Jews.

From sea to sea from the Caspian to the Persian and to the Midland Sea.

From mountain to mountain on which many of the dispersed Jews did in all likelihood settle themselves in process of time for security and retirement, as the persecuted Waldenses and Albigenses settled in the mountainous parts bordering on France, Savoy, and Italy. Or from Mount Taurus to Mount Libanus or Carmel. In brief, from all parts of their captivity they shall return to their own country, a singular type of the redemption of the church by Christ, the bringing in the Gentiles, and enlarging the Messiah’ s kingdom.

Poole: Mic 7:13 - Notwithstanding // The land // Because of them // For the fruit of their doings

Notwithstanding Heb. And , but well rendered here Not-withstanding , viz. these promises of restitution, and gathering in the dispersed Jews, &c., which took not place till more than two hundred years after they were first made by the Lord to his people; accounting thus, one hundred and thirty-three years from the captivating of Samaria to the captivating of Jerusalem, seventy years the Babylonish captivity lasted, to which add the years to Darius Hystaspes ere the temple was built, and the years to Darius Longimanus ere the city was built and the walls repaired, it will amount to a considerable sum of years.

The land of Canaan, shall be desolate; laid so by Shalmaneser, Sennacherib, and Nebuchadnezzar in the ruins of this last seventy years.

Because of them the sinful Jews, that dwell therein; which now in Micah’ s time did, or hereafter shall dwell in it, in Canaan.

For the fruit of their doings as punishment for their evil doings.

Poole: Mic 7:14 - Feed // Thy people // With thy rod // The flock of thine heritage // Which dwell solitarily in the wood // Carmel // Gilead // As in the days of old

That this verse contains good tidings to the people of God, both to his ancient people, type of his church in gospel days, and to the church of the converted Gentiles, is agreed on all hands, for they are either a direction and command to those God doth appoint by office to be shepherds over his flock, or a prayer to God that he would please to take the care of them, which doth include somewhat more than the bare petition for the blessing. Or it is a prediction of what shall be done for them after their return out of the Babylonish captivity, or a promise made to assure and comfort them during their captivity.

Feed so Christ directs his officers, or God appointeth Christ to do this; or so the prophet for the people, or the people for themselves, pray to God that he would be their shepherd and feed them. Or the prophet doth in the imperative, instead of the future, tell them what shall be, which is a promise express enough for their support and comfort.

Thy people literally, Israel after the flesh, returned out of captivity; mystically, the whole Israel of God, redeemed out of a worse captivity; both a people peculiar to God through grace by covenant, and through Christ.

With thy rod in allusion to the usage of shepherds, who guided their sheep by a pastoral staff: the peculiar and gracious providence of God over his sheep is hereby expressed, and desired or promised.

The flock of thine heritage they are as sheep, weak, not able to defend or provide for themselves, a flock of innocent ones compared with their enemies; and, however they have been scattered, they are thine heritage still, which thou, O Lord, hast purchased of old: let them be so still, and do thou both possess, rule, feed, and preserve, Deu 4:20 32:9 Psa 100:3 .

Which dwell solitarily in the wood feed, graciously protect and guide, those that in their present captive state are solitary, compassed with dangers from wild beasts; so thy people are in danger by cruel enemies, worse than wild beasts.

Carmel a fruitful place and well inhabited, whether you take it for Carmel which Elijah frequented, or where Nabal dwelt, and where was rich pastures and safe feeding. Bashan ; a place of note for fruitfulness in Canaan.

Gilead equal with any of the others for plenty and safety.

As in the days of old before the sins of the people caused their captivity; own them for thine and prosper them, O Lord, in their own land: a much like promise or prediction you have Jer 1:18,19 Eze 34:25 .

Poole: Mic 7:15 - Show unto him // Marvellous things

These words are by all looked on as the answer made to the prayer made in the 14th verse. You Jews do often reflect on the wonders your fathers saw in Egypt some hundreds of years since, and some of you think that such wonders would both establish your hope and engage your obedience for ever to God, you pray that you may be fed as in days of old; it shall be so, according to what I have done I will again do. There I slew the first-born ere they would let thee go free; that stroke of the angel I will parallel with the destruction of Sennacherib’ s host in one night, and so I will preserve my people and city. Pharaoh and his host were drowned in the Red Sea, and the Babylonish kingdom shall be swallowed up by Medes and Persians to make way for my ransomed ones.

Show unto him the person changed, as is usual in Scripture.

Marvellous things as indeed the rescuing Jerusalem from the Assyrian power was marvellous, and the bringing Israel out of Babylon was a marvellous work of God, stirring up the spirit of Cyrus and Darius and others to release, and set free, nay, to furnish this captive people with necessaries for their journey, and for the work they were to do. So Psa 126:2 , it was a work all wondered at; by those passages, Jer 16:14,15 23:7,8 , it seems more wonderful; but the great redemption by the Messiah here typified is a most wonderful fulfilling of this.

Poole: Mic 7:16 - The nations // Shall see and be confounded // They shall lay their hand upon their mouth, their ears shall be deaf

The nations the heathen, enemies to the Jews, as Psa 126:1-3 .

Shall see and be confounded amazed at what they see and know done amongst these nations for the deliverance of his people. The enemy shall neither be able to bear the sight, nor deny the certainly of the thing; it will make them enviously look on the prosperity of the good and godly among the Jews.

They shall lay their hand upon their mouth, their ears shall be deaf: as men seldom fail to hear the first report of what they desire, and as seldom open their ears to that they like not; so shall, it be here, though they will not speak of it, nor desire others should speak of it, yet they should, to their great grief, see their poor captives raised out of depth of shame to the height of honour, from a contemptible remnant to a mighty nation. As this had its typical complement in the reduction of Israel out of Babylon, so it had its antitypical completion in our redemption by Christ. As 1Co 2:9 .

The nations the heathen, enemies to the Jews, as Psa 126:1-3 .

Shall see and be confounded amazed at what they see and know done amongst these nations for the deliverance of his people. The enemy shall neither be able to bear the sight, nor deny the certainly of the thing; it will make them enviously look on the prosperity of the good and godly among the Jews.

They shall lay their hand upon their mouth, their ears shall be deaf: as men seldom fail to hear the first report of what they desire, and as seldom open their ears to that they like not; so shall, it be here, though they will not speak of it, nor desire others should speak of it, yet they should, to their great grief, see their poor captives raised out of depth of shame to the height of honour, from a contemptible remnant to a mighty nation. As this had its typical complement in the reduction of Israel out of Babylon, so it had its antitypical completion in our redemption by Christ. As 1Co 2:9 .

Poole: Mic 7:17 - They // Like a serpent // They shall move out of their holes // They shall be afraid // Of the Lord our God // And shall fear because of thee

They the proud and cruel enemies of Israel, the Babylonians, shall lick the dust; in the most submissive, servile manner testify their subjection, promise to serve and honour the Jews released out of captivity: it is an expression which alludes to the servile manner of those Eastern complimenters, Psa 72:9 Isa 49:23 , and was fulfilled in the days after the return. when the kings of Persia favoured the Jews, and (as the manner of courtiers is) in compliance with their kings the grandees forwarded the prosperity of the Jews, as may easily be conjectured from the 6th and 7th chapters of Ezra.

Like a serpent condemned to eat the dust and perpetually to crawl on the dust; it seems to intimate. the perpetuity of slavery and subjection that the enemy should fall under, and that it should be on them as a curse like that on the serpent.

They shall move out of their holes so the strong holds and fastnesses of the Babylonians, who kept Israel in captivity, are called, like worms of the earth; which do with trembling and haste wriggle themselves out of their holes when the earth is shaken about them, or as when ants tumultuously in their fright run about from the ant-hill scattered with the foot; so should these enemies of Israel flee out of their holds, and leave them to conquering Persians, as Isaiah foretold, Isa 45:1-4 .

They shall be afraid a panic fear, expressed by the loosening of the loins of kings, Isa 45:1 ; so did the conquering Cyrus proceed in the course of his victories, as Isa 41:2,3 , God strengthened his arm, and left the heart of Babylonians sinking within them.

Of the Lord our God who did powerfully work for Cyrus in order to the delivering us out of captivity. It was our God, (saith the prophet in the person of Israel,) for his promise’ sake made to us, who did those great things by Cyrus and for us.

And shall fear because of thee so that the name of Jews, their power and greatness shall be terrible to their enemies.

Poole: Mic 7:18 - Who is a God like unto thee? // Pardoneth iniquity // Passeth by // Transgression // Of the remnant of his heritage // He retaineth not his anger for ever // Because he delighteth in mercy

Lest what hath been spoken of this wonderful change in the affairs of the Jews should on one hand be thought to be made for the righteousness or worthiness of this people, or else on the other hand should seem too great to be done for a sinful people, and so any should doubt whether it should be done at all, the prophet, in this and the two following verses, proposeth the ground of all this, laid on the unparalleled grace of God toward his people, who pardoneth their unrighteousness, and then of free mercy delivers them from their afflictions and distresses, changing their darkness into light.

Who is a God like unto thee? some observe that El here used signifieth the mighty God, and so render it thus, the French, le Dieu fort ; none but the sovereign, mighty God can or doth forgive iniquity, it is a flower of the crown of Heaven, Exo 34:6,7 Nu 14:18 Mar 2:7 . This interrogatory and admiration is a strong negation.

Pardoneth iniquity taketh away the guilt and punishment too by his pardon.

Passeth by a from of speech used amongst us when we promise not to pursue an offence, or not to exact the punishment of it, or as if we either saw it not, or voluntarily winked at it, being resolved that we would not make it a cause of quarrel or breach.

Transgression: it will not suit our brevity to inquire the difference between iniquity and transgression, or whether they are here synonymous. and explicatory of each other; God passeth by the forfeits we make, and strips us not of our mercies.

Of the remnant of his heritage: this intimateth the reason why God doth, as well as to the person to whom he doth, pardon sin; that grace which made them his heritage, and reserved them to himself in the common destruction, the same grace doth as freely pardon and pass by, that it may do them good. No worthiness in them to whom it is done, and yet greatest certainty it shall be done, as Rom 4:16 .

He retaineth not his anger for ever though in his just displeasure God did send them into captivity, yet because he doth not retain his anger for ever, their captivity shall not be for ever, he will chastise his remnant, but not consume them, Zec 1:3 .

Because he delighteth in mercy all from the exceeding riches of his mercy; it is his delight to show mercy, and we need inquire no further: our God is so wonderfully merciful that it is his pleasure to show mercy, and if a man sometimes may give this as a reason why he doth a thing, surely our God may well expect that we should acquiesce in this account of his doing so. He delighteth to do it, Psa 103:8,9 Isa 43:25 57:16 Jer 3:5,12 Re 4:11 .

Poole: Mic 7:19 - He will turn again // He will have compassion upon us // He will subdue our iniquities // Thou wilt cast // All their sins // Into the depths of the sea

He will turn again spoken after the manner of man, who in his anger went away resolved to right himself, but on second thoughts, laying aside his anger, turns again to be reconciled and forgive. So the next words explain these.

He will have compassion upon us with tender bowels he will show himself gracious to us, Jon 3:9 .

He will subdue our iniquities as our enemies and his, God will break the power, abolish the dominion of sin, which whilst it reigned provoked God and undid us, it polluted and ruined us; but God will pardon the guilt and abrogate the law of sin, and so restore his people, suitable to that Eze 36:29-34 .

Thou wilt cast: here is a hypallage of the person from the third to the second person, yet without any lessening the sense in strength or clearness.

All their sins a usual expression in Scripture to set forth the full and eternal pardon of sin; here it is emphatical, all their sins.

Into the depths of the sea whence ordinarily we account things can never rise or be found more.

Poole: Mic 7:20 - Thou // Wilt perform // The truth // To Jacob // The mercy // To Abraham // Which thou hast sworn // Unto our fathers

Thou O God of mercy, wisdom, power, and faithfulness, whoever are honoured with being thine instruments and servants in doing somewhat herein, the work is thine, thou wilt raise up a deliverer, Cyrus shall be thine anointed to do this great work.

Wilt perform Heb. give , actually bestow what thou hast in mercy promised.

The truth nothing so certain as the word of God, it is the truth by way of eminency, his promise is yea and amen.

To Jacob the posterity of Jacob; he was that plain-hearted man who now gives name to all the upright and honest among his seed, which God will never finally cast off; though now carried captive, they shall be restored, rebuilt, and re-established, shall flourish, as Mic 7:10-12 , and this as they are a type of a more gloriously redeemed people.

The mercy: it was mere grace in God to promise Abraham and his seed such excellent privileges, which Abraham’ s natural seed did inherit; but both this seed and this mercy looked beyond the natural descendants of Abraham, and beyond their return to the land of Canaan whence they were carried. The mercy to Abraham was, that in his seed all nations should be blessed and holpen, Luk 1:51,55,68 .

To Abraham not only as father to Israel after the flesh, but to him as father of the faithful.

Which thou hast sworn not that there was on God’ s part any need of such confirmation, but that on our part all doubt might be removed, and we by the immutable things of God might have strong consolation, as Heb 6:18 .

Unto our fathers because this mercy was frequently repeated in the promises to the fathers after Abraham’ s time, by which promises a mercy to be perpetuated in Abraham’ s seed, till the redemption of the Israel of God by the Messiah, (of which all temporal deliverances of Israel were figures,) should be effected. From the days of old ; ever since Abraham’ s days, and God’ s gracious adopting his seed to be the peculiar people of God: into this we do, as Israel did, resolve our assurance of final deliverance. Amen.

Haydock: Mic 7:1 - Strength // Deaf

Strength, because they cannot overcome the Hebrews or Christians. (Menochius) ---

Deaf, being astonished, Job xxi. 5.

Haydock: Mic 7:1 - Figs

Figs, which are the worst. (St. Jerome; St. Ambrose in Luke vii. 3.) Yet they were eagerly sought after, before the other figs came to maturity. They had escaped the rigours of winter. Such Christ (Calmet) seemed to expect, Mark xi. 13.

Haydock: Mic 7:2 - Holy man

Holy man. Hebrew chasid, (Haydock) "the pious" Assidean, 2 Machabees xiv. 6. The disorder of Israel was great, though some were religious. (Calmet) ---

Such expressions only mean that few could be found, and that the far greatest number rejected the prophet's advice. (Worthington)

Haydock: Mic 7:3 - Giving // Troubled it

Giving. Septuagint, "speaks words of peace." He flatters the prince, (Haydock) and dares not oppose the unjust. Syriac, "he says, bring presents." ---

Troubled it; or, "have thy?" &c. Hebrew, "they confirm it."

Haydock: Mic 7:4 - Brier // Inspection

Brier. Hebrew chedek, or "thorn." Septuagint, "a consuming moth." ---

Inspection, or of thy chiefs (Haydock) and prophets. (Calmet)

Haydock: Mic 7:5 - Bosom

Bosom. In times of general distress, even domestics are not trusted; because all are solicitous for themselves, even to the prejudice of others. (Worthington) ---

Before the ruin of Israel civil wars raged, 4 Kings xv. Our Saviour alludes to this passage, Matthew x. 35., Luke xii. 52., and xxi. 16. People will rise up to oppress true believers; and these must abandon their nearest relations, when they prove an obstacle to salvation. Thus is the moral, and the other the literal sense. (Calmet)

Haydock: Mic 7:10 - She // Streets

She; Babylon, my enemy. (Challoner) ---

It was taken by the Medes and Persians, who set the Jews at liberty, to the great mortification of their enemies. (Worthington) ---

God thus displayed his justice or mercy, rescuing his people from the nigh[night?] of misery. ---

Streets. Cyrus treated the fallen city with contempt. It stood for some time afterwards. (Calmet)

Haydock: Mic 7:11 - Law

Law of thy enemies, who have tyrannized over thee. (Challoner) ---

The walls of Jerusalem are ordered to be rebuilt, Aggeus i.

Haydock: Mic 7:12 - Fortified

Fortified. Hebrew also, "Egypt, and from Egypt to the river Euphrates," &c. The Jews shall occupy their ancient limits, Amos viii. 12. (Calmet) ---

The fenced cities may be Pelusium, Gaza, Tyre, &c. From all parts the captives shall return. (Haydock) ---

They were very numerous under the Machabees, and in the time of Christ. (Calmet)

Haydock: Mic 7:13 - Land

Land of Babylon, (Challoner) or "the land of Judea (Haydock) has been," &c. It might also be again made desolate, because the captives built houses for themselves, and neglected the temple, Aggeus i. 10.

Haydock: Mic 7:14 - Alone

Alone: destitute of all things, or in full security, Jeremias xv. 17., and Numbers xxiii. 9. God will feed his people (Calmet) in the most fertile places, designated by Carmel and Basan. (Haydock) ---

A pastor must maintain sound doctrine and discipline. (Worthington)

Haydock: Mic 7:15 - Wonders

Wonders. The prophets speaking of the return, have Christ and his religion in view; so that they seem not to find terms sufficiently magnificent, Isaias ix. 15., and xliii. 16., and Zacharias x. 11. We know from Esdras that nothing so surprising attended the liberation of the people. (Calmet)

Haydock: Mic 7:17 - Serpents

Serpents, (Genesis iii. 14.) out of respect or rage. (Calmet) ---

Converts shall humbly apply to the ministers of Christ to receive baptism and confirmation. (Theodoret; Sanct. lxvii.)

Haydock: Mic 7:18 - No more

No more, for past offences. Yet, if they transgress again, they must not expect impunity. The Jews still bleed for the murder of the Messias. (Calmet)

Haydock: Mic 7:19 - Away

Away. Protestants, "subdue," (Haydock) or trample upon. (Calmet)

Haydock: Mic 7:20 - Truth

Truth, performing what he had promised out of mercy to Abraham. (Worthington)

Gill: Mic 7:1 - Woe is me // for I am as when they have gathered the summer fruits, as the grape gleanings of the vintage // there is no cluster to eat // my soul desired the first ripe fruit

Woe is me!.... Alas for me unhappy man that I am, to live in such an age, and among such a people, as I do! this the prophet says in his own name, or in the name of the church and people of God in his time; so Isaiah, who was contemporary with him, Isa 6:5; see also Psa 120:5;

for I am as when they have gathered the summer fruits, as the grape gleanings of the vintage; when there are only an apple or a pear or two, or such sort of fruit, and such a quantity of it left on the top of the tree, or on the outermost branches of it, after the rest are gathered in; or a few single grapes here and there, after the vintage is over; signifying either that he was like Elijah left alone, or however that the number of good men were very few; or that there were very few gathered in by his ministry, converted, taught, and instructed by it; or those that had the name of good men were but very indifferent, and not like those who were in times past; but were as refuse fruit left on trees, and dropped from thence when rotten, and when gathered up were good for little, and like single grapes, small and withered, and of no value; see Isa 17:6;

there is no cluster to eat; no large number or society of good men to converse with, only here and there a single person; and none that have an abundance of grace and goodness in them, and a large experience of spiritual and divine things; few that attend the ministry of the word; they do not come in clusters, in crowds; and fewer still that receive any advantage by it;

my soul desired the first ripe fruit; the company and conversation of such good men as lived in former times; who had the firstfruits of the Spirit, and arrived to a maturity of grace, and a lively exercise of it; and who were, in the age of the prophet, as scarce and rare as first ripe fruits, and as desirable as such were to a thirsty traveller; see Hos 9:10. The Targum is,

"the prophet said, woe unto me, because I am as when good men fail, in a time in which merciful men perish from the earth; behold, as the summer fruits, as the gleanings after the vintage, there is no man in whom there are good works; my soul desires good men.''

Gill: Mic 7:2 - The good man is perished out of the earth // and there is none upright among men // they all lie in wait for blood // they hunt every man his brother with a net

The good man is perished out of the earth,.... Here the prophet expresses in plain words what he had before delivered in figurative terms. The "good" or "godly" man, as in Psa 12:1; is one that has received the grace of God, and blessings of grace from him, and lives a godly life and conversation; who has the good work of grace begun in him and is found in the performance of good works, and does his duty both to God and man from godly principles; and particularly is kind and merciful to the poor and needy, and those in distress. The complaint is, that there were few, or scarce any, of this character in the earth, in the land of Israel, where there used to be great numbers of them, but now they were all dead and gone; for this is to be understood, not of the perishing of their graces or comforts, much less of their perishing in their sins, or perishing eternally, but of their corporeal death:

and there is none upright among men; that are upright in heart and life; that have right spirits renewed in them, are Israelites indeed, in whom there is no guile; and walk uprightly, according to the rule of the divine word, truly honest, faithful men; very few such were to be found, scarce any; see Psa 12:1;

they all lie in wait for blood; for the substance, wealth, and riches of men, which is as their blood and life; is their livelihood, that on which they live; this they wait for an opportunity to get from them, and, when it offers, greedily seize it; and stick not even to shed blood, and take away life, for the sake of gain:

they hunt every man his brother with a net; as men lay nets for fish, and fowl, and beasts, and hunt them till they have got them into them; so these men laid snares, not for strangers only, but for their own brethren, to entangle them in, and cheat and defraud them of their substance; and this they would do, even to the destruction of them, as some ^s render it; for the word also signifies "anathema", destruction, as well as a "net". So the Targum.

"betray or deliver his brother to destruction.''

Gill: Mic 7:3 - That they may do evil with both hands earnestly // the prince asketh, and the judge asketh for a reward // and the great man he uttereth his mischievous desire // so they wrap it up together

That they may do evil with both hands earnestly,.... Or "well" ^t, strenuously, diligently, to the utmost of their power, labouring at it with all their might and main; as wicked men generally are more industrious, and exert themselves more to do evil than good men do to do good; and even weary themselves to commit iniquity: or, "instead of doing good", as Marinus in Aben Ezra, take a great deal of pains to do evil; work with both hands at it, instead of doing good. The Septuagint and Arabic versions render it, "they prepare their hands for evil"; the Syriac version is, "their hands are read? to evil, and they do not do good"; with which agrees the Targum,

"they do evil with their hands, and do not do good.''

Some make the sense to depend on what goes before and follows; "to do evil, both hands" are open and ready, and they hurt with them; "but to do, good the prince asketh, and the judge for a reward" ^u; forward enough to do evil, but very backward to do any good office;

the prince asketh, and the judge asketh for a reward; and, if they do it, must be bribed, and have a reward for it, even persons of such high character; but this sense is not favoured by, the accents; besides, by what follows, it seems as if the "prince", by whom may be meant the king upon the throne, and the "judge" he that sits upon the bench under him, sought for bribes to do an ill thing; to give a cause wrong against a poor man, and in favour of a rich man that will bribe high:

and the great man he uttereth his mischievous desire; the depravity, corruption, and perverseness of his soul; who is either some great man at court, that, being encouraged by the example of the prince and judge, openly and publicly requires a bribe also to do an ill thing; and without any shame or blushing promises to do it on that consideration; or a counsellor at the bar, who openly declares that he will speak in such a cause, though a bad one, and defend it, and not doubt of carrying it; or else this is some rich wicked man, that seeks to oppress his poor neighbour, and, being favoured by the prince and judge he has bribed, does without fear or shame speak out the wickedness of his heart, and what an ill design he has against his neighbour, whose mischief, hurt, and ruin, he seeks:

so they wrap it up together; or, "twist it together" ^w; as cords are, which thereby become strong; slid so these three work up this mischievous business, and strengthen and establish it; and such a threefold cord of wickedness is not easily broken or unravelled: or, "they perplex it" ^x; as thick branches of trees are implicated and wrapped together; so these agree to puzzle and perplex a cause, that they may have some show of carrying it with justice and truth. So the Vulgate Latin version renders it, "they trouble it"; confound the matter, and make it dark, dubious, and difficult. The Targum is, "they corrupt it"; or deprave it; put an ill sense on things, and make a wrong construction of them.

Gill: Mic 7:4 - The best of them is as a brier // the most upright is sharper than a thorn hedge // the day of thy watchmen // and thy visitation cometh // now shall be their perplexity

The best of them is as a brier,.... Good for nothing but for burning, very hurtful and mischievous, pricking and scratching those that have to do with them:

the most upright is sharper than a thorn hedge; which, if a man lays hold on to get over, or attempts to pass through, his hands will be pricked, his face scratched, and his clothes tore off his back; so the best of these princes, judges, and great inch, who put on a show of goodness, and pretended to do justice, yet fetched blood, and got money out of everyone they were concerned with, and did them injury in one respect or another; or the best and most upright of the people of the land in general, that made the greatest pretensions to religion and virtue, yet in their dealings were sharp, and biting, and tricking; and took every fraudulent method to cheat, and overreach, and hurt men in their property:

the day of thy watchmen; either which the true prophets of the Lord, sometimes called watchmen, foretold should come, but were discredited and despised, will now most assuredly come; and it will be found to be true what they said should come to pass: or the day of the false prophets, as Kimchi and Ben Melech; either which they predicted as a good day, and now it should be seen whether it would be so or not; or the day of their punishment, for their false prophecies and deception of the people:

and thy visitation cometh; the time that God would punish the people in general for their iniquities, as! well as their false prophets, princes, judges, and great men; who also may be designed by watchmen:

now shall be their perplexity: the prince, the judge, and the great man, in just retaliation for their perplexing the cause of the poor; or of all the people, who would be surrounded and entangled with calamities and distresses, and not know which way to turn themselves, or how to get out of them.

Gill: Mic 7:5 - Trust ye not in a friend // put ye not confidence in a guide // keep the doors of thy mouth from her that lieth in thy bosom

Trust ye not in a friend,.... This is not said to lessen the value of friendship; or to discourage the cultivation of it with agreeable persons; or to dissuade from a confidence in a real friend; or in the least to weaken it, and damp the pleasure of true friendship, which is one of the great blessings of life; but to set forth the sad degeneracy of the then present age, that men, who pretended to be friends, were so universally false and faithless, that there was no dependence to be had on them:

put ye not confidence in a guide; in political matters, in civil affairs, as civil magistrates, judges, counsellors; or in domestic matters. The Targum renders it, in one near akin. Kimchi interprets it of an elder brother; and Aben Ezra of a husband, who is to his wife the guide of her youth; and in religious matters as prophets, priests who were false and deceitful. It may design a very intimate friend, a familiar acquaintance, who might of all men be thought to be confided in; of whom the word is used, Psa 55:13;

keep the doors of thy mouth from her that lieth in thy bosom; from a wife, and much more from a concubine or harlot. The Targum is,

"from the wife of thy covenant keep the words of thy mouth;''

divulge not the thoughts of thine heart, or disclose the secrets of it, to one so near; take care of speaking treason against the prince, or ill of a neighbour; it may be got out of such an one, and who may be so base as to betray it: or utter not anything whatever that is secret, the divulging of which may be detrimental; for, in such an age as this was, one in so near a relation might be wicked enough to discover it; see Ecc 10:20.

Gill: Mic 7:6 - For the son dishonoureth the father // the daughter riseth up against her mother // the daughter in law against her mother in law // a man's enemies are the men of his own house

For the son dishonoureth the father,.... Speaks contemptibly of him; behaves rudely towards him; shows him no respect and reverence; exposes his failings, and makes him the object of his banter and ridicule; who ought to have honoured, reverenced, and obeyed him, being the instrument of his being, by whom he was brought up, fed, clothed, and provided for; base ingratitude!

the daughter riseth up against her mother; by whom she has been used in the most tender and affectionate manner; this being still more unnatural, if possible, as being done by the female sex, usually more soft and pliable; but here, losing her natural affection, and forgetting both her relation and sex, replies to her mother, giving ill language; opposes and disobeys her, chides, wrangles, and scolds, and strives and litigates with her, as the Targum: or rises up as a witness against her, to her detriment, if not to the taking away of her life:

the daughter in law against her mother in law; this is not so much to be wondered at as, the former instances, which serve to encourage and embolden those that are in such a relation to speak pertly and saucily; to reproach and make, light of mothers in law, as the Targum; or slight and abuse them:

a man's enemies are the men of his own house; his sons and his servants, who should honour his person, defend his property, and promote his interest; but, instead of that, do everything that is injurious to him. These words are referred to by Christ, and used by him to describe the times in which he lived, Mat 10:35; and the prophet may be thought to have an eye to the same, while he is settling forth the badness of his own times; and the Jews seem to think be had a regard to them, since they say ^y, that, when the Messiah comes, "the son shall dishonour his father", &c. plainly having this passage in view; and the; whole agrees with the times of Christ, in which there were few good men; it was a wicked age, an adulterous generation of men, he lived among; great corruption there was in princes, priests, and people; in the civil and ecclesiastical rulers, and in all ranks and degrees of men; and he that ate bread with Christ, even Judas, lifted up his heel against him. The times in which Micah the prophet here speaks of seem to he the times of Ahaz, who was a wicked prince; and the former part of Hezekiah's reign, before a reformation was started, or at least brought about, in whose reigns he prophesied; though some have thought he here predicts the sad times in the reign of Manasseh, which is not so probable.

Gill: Mic 7:7 - Therefore I will look unto the Lord // I will wait for the God of my salvation // my God will hear me

Therefore I will look unto the Lord,.... Here the prophet, in the name of the church and people of God, declares what he would do in such circumstances, since there was no dependence on men of any rank, in any relation or connection with each other; he resolved to look alone to the Lord, and put his trust in him; look up to the Lord in prayer, use an humble freedom with him, place a holy confidence in him, expect all good things from him, and wait for them; look to Christ in the exercise of faith, which is, in New Testament language, a looking to Jesus; and the Targum interprets this clause of the Word of the Lord, the essential Word, who is to be looked unto, and believed in, as the Son of God, who is the true God, and eternal life; as the Lamb of God, that takes away the sin of the world; as the Mediator between God and men: as in all his offices of Prophet, Priest, and King; as the Lord our righteousness, and as the only Saviour and Redeemer of men; and that for all things; when in darkness, for light; when weak, for strength; when sick, for healing; when hungry, for food; when disconsolate, for comfort; in short, for all supplies of grace here, and for eternal glory and happiness hereafter; and though he is in heaven, and not to be seen with our bodily eyes, yet he is held forth in the word of the Gospel, and the ordinances of it; and is to be seen there with an eye of faith:

I will wait for the God of my salvation; who is the author both of temporal, and of spiritual, and eternal salvation; for the light of his countenance, when he hides himself; for the performance of promises he has made; for answers of prayer put up to him; for discoveries of pardoning grace, having sinned against him; for help and assistance in all times of need; for the salvation of the Lord, for an application of it, for the joys and comforts of it; and for Christ the Saviour, his coming in the flesh, which all the prophets and Old Testament saints were looking and waiting for: and who, doubtless, was upon the mind and in the view of the prophet when he uttered these words,

my God will hear me; this is the language of faith, both to say that God was his God, and that he would hear and answer him; the former is the ground of the latter; God has an ear to hear when his people cry; and sooner or later it appears that he does hear, by giving an answer of peace unto them, which issues in their salvation they have been praying, looking, and waiting for. The Targum is,

"my God will receive my prayer.''

Gill: Mic 7:8 - Rejoice not against me, O mine enemy // when I fall, I shall arise // when I sit in darkness // the Lord shall be a light unto me

Rejoice not against me, O mine enemy,.... These are the words of the prophet in the name of the church, continued in an apostrophe or address to his and their enemy; by whom may be meant, literally, the Chaldeans or Edomites, or both, who rejoiced at the destruction of Jerusalem, and the calamities the people of the Jews were brought into at it; see Psa 137:7; spiritually, Satan the great enemy of mankind, and especially of the church and people of God, to whom it is a pleasure to draw them into any sin or snare, and to do them any hurt and mischief; and also the Inert of the world, who hate and persecute the saints; and watch for their haltings, and rejoice at their falls into sin, and at any calamity and affliction that may attend them, though there is no just reason for it; since this will not always be the case of the saints, they will be in a better situation, and in more comfortable circumstances; and it will be the turn of their enemies to be afflicted, punished, and tormented:

when I fall, I shall arise; or, "though I fall" ^z, or "have fallen"; into outward afflictions and distresses, which come not by chance, but by divine appointment; or into the temptations of Satan, and by them, which sometimes is suffered for wise and purposes; or into sin, which even a good man, a truly righteous man, is frequently left unto; but then he does not fall from real goodness, from true grace, nor from his justifying righteousness, which is everlasting, and connected with eternal life: he may fall from a lively exercise of grace, from steadfastness in the faith, and a profession of it; but not from the principle of grace, nor a state of grace; or from the love and favour of God: he may fall, but not totally or finally, or so as to perish everlastingly; nor is he utterly cast down, the Lord upholds him, and raises him up again; he rises, as the church here believes she should, out of his present state and condition, into a more comfortable one; not in his own strength, but in the strength of the Lord, under a sense of sin, by the exercise of true repentance for it, and by faith in Christ, and in a view of pardoning grace and mercy; see Psa 37:24;

when I sit in darkness; or "though" ^a. The Targum is,

"as it were in darkness;''

not in a state of unregeneracy, which is a state of total darkness, but in affliction and distress; for, as light often signifies prosperity, so darkness adversity, any afflictive dispensation of Providence; and especially when this attended with desertion, or the hidings of God's face; it is to be, not without any light of grace in the heart, or without the light of the word, or means of grace; but to be without the light of God's countenance; which is very uncomfortable, and makes dark providences darker still; see Isa 50:10; yet, notwithstanding all this,

the Lord shall be a light unto me; by delivering out of affliction; by lifting up the light of his countenance; by causing Christ the sun of righteousness to arise; by sending his Spirit to illuminate, refresh, and comfort; by his word, which is a lamp to the feet, a light to the path, a light shining in a dark place; see Psa 27:1. This passage is applied by the Jews ^b to the days of the Messiah.

Gill: Mic 7:9 - I will bear the indignation of the Lord // because I have sinned against him // until he plead cause, and execute judgment for me // he will bring me forth to the light // and I shall behold his righteousness

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 Psa 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.

Gill: Mic 7:10 - Then she that is mine enemy shall see it // and shame shall cover her which said unto me, where is the Lord thy God // mine eyes shall behold her // now shall she be trodden down as the mire of the streets

Then she that is mine enemy shall see it,.... The Chaldeans and Edomites shall see people of the Jews rising out of their calamities, brought out of the darkness of their captivity in Babylon, and enjoying the light of peace and prosperity in their own land. Some editions of the Targum, and Jarchi and Kimchi, have, in their glosses on this verse and Mic 7:9, Rome, of whom they interpret this enemy, as Mr. Pocock observes; and so R. Elias ^d says the Targum is, "then shall Rome see"; by which they mean the Christians, in opposition to the Jews; otherwise it would not be amiss to interpret it of Rome Papal, or antichrist, in opposition to the church of God; seeing the antichristian party will see witnesses of Christ, slain for his sake, rise again, and ascend to heaven, or be brought into a glorious and comfortable state; see Rev 11:12; and may be applied to any age of the church, and to any particular saints raised out of a state of darkness and affliction into a prosperous one, in the sight of their enemies, and in spite of them, to their great mortification; see Psa 23:4;

and shame shall cover her which said unto me, where is the Lord thy God? as the Heathens; the Chaldeans, did to the Jews, Psa 115:2; and which must be very cutting to them, as it was to David, Psa 42:10; when they flouting and jeering said, where is thy God thou boastedst of, and didst put thy trust and confidence in, that he would deliver and save thee? what is become of him, and of thy confidence in him? The Targum is,

"where art thou that art redeemed by the Word of the Lord thy God?"

but when they shall see that the Lord God has returned unto them, and wrought salvation for them, they will be ashamed of their flouts and jeers; and by reason of their sad disappointment, add the change of things for the worse to them, who now will be brought into calamity and distress themselves:

mine eyes shall behold her; the enemy: their fall, as the Targum; being in a most despicable and ruinous condition, under the vengeance of the Almighty; and that with pleasure and satisfaction, not from a private spirit of revenge, but because of the glory of divine justice, which will be displayed in their righteous destruction; see Psa 58:10;

now shall she be trodden down as the mire of the streets; that is, entirely conquered, and utterly destroyed; reduced to, the utmost meanness, and had in the greatest contempt: this was fulfilled when Babylon was taken by the Medea and Persians; and when the Edomites were conquered and brought into subjection to the Jews by the Maccabees; and will be the case of all the enemies of Christ and his church, of all the antichristian states, one day.

Gill: Mic 7:11 - In the day that thy walls are to be built // in that day shall the decree be far removed

In the day that thy walls are to be built,.... These words are not spoken to the enemy, as some think; either the Chaldeans, the walls of whose city, Babylon, being demolished by the Persians, it would be a long day or time before they were rebuilt and when their power of sending their decrees abroad among the nations would be far off: or to the enemy that should think to build up their walls with the spoils of Israel, in the time of Gog and Magog, and when their decree determined over the nations and Israel would also be far off; but they are the words of the prophet to the church and people of God, comforting them with observing, that there would be a day when the walls of Jerusalem, and the temple, which would lie in ruins during their captivity, would be rebuilt; and which was fulfilled in the times of Zerubbabel and Nehemiah; and so the Targum,

"that time the congregation of Israel shall be built;''

and which had a further accomplishment, in a spiritual sense, in the first times of the Gospel, when the church of Christ was built up, and established in the world and will still have a greater completion in the latter day, when the tabernacle of David, or church of Christ, shall be raised that is fallen, and its breaches closed, and ruins repaired, Amo 9:11;

in that day shall the decree be far removed; which, as it literally respects Jerusalem, and the rebuilding of that after seventy years captivity, may signify either the decree of God concerning that captivity, which would then cease, according to the time fixed by it; or the cruel laws and edicts of the Babylonians, which should no more bind and press the Jews, and be as a heavy yoke upon them; those statutes, which were not good, that were given them. So the Targum,

"at that time the decrees of the nations shall cease;''

or the decree of Artaxerxes, forbidding and hindering the rebuilding of the city: but if the phrase "far removed" signifies its being divulged and spread far abroad, as it is interpreted by some; then it may refer to the decree of Cyrus for rebuilding the city and temple; and which was revived and confirmed by Darius Hystaspis, and by Darius Longimanus, and which was published everywhere; and by means of which the Jews from all parts were encouraged to come up to their own land, and proselytes with them; and which sense suits well with what follows: and as this, in a spiritual sense, may have regard to the church of Christ in Gospel times, it may signify the removal of human laws, traditions, rites, and ceremonies, respecting religious things, among the Gentiles, and their giving way to those of God and Christ; or the promulgation of the Gospel in all parts, called a decree, Psa 2:6; because a revelation of the decrees of God, respecting the salvation of men, and to which it owes its efficacy; by means of which many would be brought to the church, and the kingdom of Christ be enlarged, and spread everywhere, as follows:

Gill: Mic 7:12 - In that day also he shall come even to thee // from Assyria // and from the fortified cities // and from the fortress even to the river // and from sea to sea // and from mountain to mountain

In that day also he shall come even to thee,.... Which words also are not directed to the enemy, as some interpret them; as to Chaldea or Babylon; and the sense be, that Cyrus should come thither, and take it; or any more remote enemy of the Jews in the latter day, to whom the day of the Lord should come, or his decree of vengeance or judgment upon them, or any enemy to waste and destroy them; but they are a continued address to Jerusalem or the church, signifying that "he", the people of the Jews, the body of them, with the proselyted Gentiles, should come from all parts to Jerusalem to rebuild it upon the decree of Cyrus; and that multitudes of all, or at least many nations, should flock to the church of Christ, upon the publication of the Gospel:

from Assyria: where many of the Jews, and even of the ten tribes, were, whither they were carried captive:

and from the fortified cities; in Assyria, and other countries, where the Jews might be placed, either as prisoners, or to do servile work, as repairing the fortifications; or for the defence of the country, from which they were to be and were released upon Cyrus taking of Babylon; and was a type of the redemption by Christ from greater bondage. It may be rendered the cities of Egypt, as Kimchi observes, here and in 2Ki 19:24; and so Ben Melech: it is interpreted by some Matzor, being the same with Mitzraim, which is the name for Egypt; and the sense would be more easy, as well as the words run more smoothly, thus, "shall come from Assyria even to the cities of Egypt": and then it follows,

and from the fortress even to the river; or from Egypt, to the river Euphrates, which was one of the boundaries of the land of Israel:

and from sea to sea; from the Persian sea to the Mediterranean sea, or from the Red sea thither, and from the several maritime parts where they inhabited:

and from mountain to mountain; from Mount Taurus to Carmel, or Lebanon, or Hor; or from the several mountains to which they had fled to, safety, and where they had dwelt. It may respect the extent of the church and kingdom of Christ in the latter day, enlarged by the numerous conversions of Jews and Gentiles in all parts of the world. The Jews shall be gathered from all places where they are, and join themselves to the church of Christ; and these several places, particularly Assyria, Egypt and the islands of the sea from whence they shall be brought, are mentioned in other prophecies; see Isa 11:11; though this may respect, not barely the conversion and gathering of them to Christ and his church, but of the Gentiles also in those several countries, thus; they "shall come from Assyria, and the fortified cities"; that is, from the Turkish empire; the land of Assyria, and its fortified cities, being in the possession of the Turks, and in whose dominions many Jews at this day reside; and not only they, but multitudes in the Ottoman empire, shall be converted in the latter day, and become members of Christian churches; signified by the flocks of Kedar, and the rams of Nebaioth, that shall be gathered to the church, and minister there, Isa 60:7; and they shall come "from the fortress even to the river"; from everyone of the fortified cities before mentioned to the river Euphrates, which will be dried up to make way for the kings or kingdoms of the east, for their conversion to Christ, and embracing his Gospel; even the large kingdoms of Persia, Tartary, China, &c. Rev 16:12; or "from Egypt to the river Euphrates"; and so signifies the same as before, Egypt being part of the Turkish dominions; or else the Roman jurisdiction, spiritually called Egypt, may be meant, Rev 11:8; and in several Popish countries are many Jews, who will be called from thence; as well as many of the Papists themselves shall be called out of mystical Babylon, and embrace the true religion of Christ: "and from sea to sea"; this is a well known description of the amplitude of Christ's church and kingdom in Gospel times, especially in the latter day; see Psa 72:8; or, as it may be rendered, "the sea from the sea" ^e; that is, the inhabitants of the sea, or of the islands of it, shall come from thence to the church, see Isa 11:11; these are the same with the abundance of the sea, that shall be converted to Christ, and join his people in the latter day, as in our isle and others, Isa 40:5; "and from mountain to mountain"; or rather, "and mountain shall come to the mountain" ^f; that is, the inhabitants of the mountain, or of Rome, that is situated on seven mountains, of mystical Babylon, the great mountain; these shall be called from hence to Mount Zion, the church of the living God, where Christ with the 144,000 will be; and which shall then be established on the top of the mountains, and all nations shall flow unto it, Rev 14:1. The Targum is,

"at that time the captives shall be gathered from Assyria, and the strong cities, and from Churmini (or Armenia), the great and the fortified cities, even unto Euphrates, and the western sea, and the mountains of the mountain.''

Gill: Mic 7:13 - Notwithstanding the land shall be desolate // because of them that dwell therein, for the fruit of their doings

Notwithstanding the land shall be desolate,.... Not the land of Chaldea, as some; or the land of the nations, as Jarchi and Kimchi; but the land of Israel. That part of it, which was possessed by the ten tribes, was made desolate by Shalmaneser king of Assyria; and that which was inhabited by the two tribes, by Nebuchadnezzar king of Babylon; and this desolation was to be, "notwithstanding" the above prophecies, and prior to the fulfilment of them. So some render the words, as in the margin of our Bibles "after the land hath been desolate" ^g; and it is observed, partly to prevent wicked men promising themselves impunity from the above prophecies; and partly to prevent despair in good men, when such a desolation should be made. And then again it was made desolate by the Romans, previous to the spread and establishment of the church of Christ, by the success of the Gospel in the Gentile world, in the first times of it; and by the conversion of the Jews, and bringing in the fulness of the Gentiles, in, he last times of it;

because of them that dwell therein, for the fruit of their doings: because of the sins of the inhabitants of the land of Israel: the desolation made by the kings of Assyria and Babylon was for the idolatry of Israel and Judah, and other sins; and the desolation made by the Romans for the Jews rejection of the Messiah.

Gill: Mic 7:14 - Feed thy people with thy rod // the flock of thine heritage // which dwell solitary in the wood // in the midst of Carmel // let them feed in Bashan and Gilead, as in the days of old

Feed thy people with thy rod,.... These are either the words of God the Father to Christ, the great Shepherd of the sheep, calling upon him to do his office as such; to feed the people he had given him, the sheep of his hand, the flock of his pasture, by his Spirit, and with his word and ordinances; see Zec 11:5; or of Christ to his ministers, his undershepherds, to feed his sheep and his lambs, the people committed to their care and charge, with wholesome words, with sound and good doctrine, by faithfully preaching the Gospel, and administering the ordinances to them: or rather the words of the prophet, a prayer of his to God or Christ, to take care of the people of God in their desolate state, in captivity; to guide and lead them, protect and defend them, by his power and providence, as a shepherd directs, leads, governs, and preserves his flock with his pastoral crook or rod; or, as before, to feed the church of God as a shepherd does his flock, lead them into good pastures, and secure them from all their enemies: and this, being a prayer of faith, may be considered as a prophecy or prediction of what would be; and so some render the words, "thou shalt feed thy people", &c. ^h. The Targum is,

"feed thy people with thy word, the people of thine inheritance, in the age which is to be renewed;''

in the new world, the world to come; plainly referring to the times of the Messiah;

the flock of thine heritage; who are like to sheep for their harmlessness and innocence, and to a flock of them, being associated together, and folded in the church; and though but a little flock, yet the lot, the portion, the inheritance of Christ; all which is a strong reason for his feeding, keeping, and preserving them, being committed to his care and charge for that purpose:

which dwell solitary in the wood; dwell alone in the world, which is like a wood and a wilderness; separated from the men of the world; distinguished by the grace of God, chosen and called out from among them, and different from them both in principle and practice: this may have respect to the Jews, in their dispersion, living separate from and unmixed with the nations of the world; or rather to their dwelling in safety and security under the protection of the great Shepherd, the Messiah, David their Prince, when they shall be returned to their own land in the latter day:

in the midst of Carmel; or of a fruitful field, as Carmel was; enjoying all happiness and prosperity, temporal and spiritual:

let them feed in Bashan and Gilead, as in the days of old; places in the land of Israel famous for rich and fat pastures; and so express the great plenty of good things wished for, and which will be enjoyed by the Jews when converted to Christ, and replaced in their own land; and are an emblem of those spiritual good things, and of those rich and green pastures of the word and ordinances, which the great Shepherd is desired to lead, and does lead, his people into; see Psa 23:1; these places are now in the hand of the Turks, and so the words may be a petition for their conversion, as well as for the Jews, that this country may no more be inhabited by Heathens, but by the Israel of God, as Gulichius ⁱ very well observes.

Gill: Mic 7:15 - According to the days of thy coming out of the land of Egypt // will I show unto him marvellous things

According to the days of thy coming out of the land of Egypt,.... This is an answer of the Lord to the prayer of the prophet, assuring him, and the church he represents, and on whose account he applies, that there would be as great a deliverance wrought for them, and as wonderful things done, as when Israel was brought out of the land of Egypt, which was effected with a mighty hand, and an outstretched arm, and was attended with amazing events; as the plagues in Egypt; the passage of the Israelites through the Red see, and the destruction of the Egyptians in it:

will I show unto him marvellous things; that is, unto the people of the Lord, the flock of his heritage, the solitary and peculiar people, fed and preserved by him: as the deliverance out of Egypt; was the Lord's work, so the deliverance from Babylon; as the one was the work of his power upon the heart of Pharaoh to let the people go, so the other as great an act of his power working upon the mind of Cyrus, stirring him up to let the captives go free, without price or reward; yea, to furnish them with necessaries by the way, and to rebuild their city and temple: and as Pharaoh and his host were drowned in the Red sea, so the kingdom of Babylon was swallowed up by the Medes and Persians; yea, in some respects the latter deliverance exceeded the former, and erased the remembrance of it; see Jer 16:14; and that redemption by Christ, which both these were typical of, was greater and more marvellous than either, being a deliverance from, and an abolition and destruction of sin, Satan, the law, hell, and death, and attended with things the most wonderful and surprising; as the birth of Christ of a virgin; the miracles done by him in life, and at death; the doctrines of the Gospel preached by him and his apostles, and the amazing success of them, especially in the Gentile world, being testified and confirmed by signs, wonders, miracles, and gifts of the Holy Ghost. This passage, both by ancient and modern Jews ^k, is applied to the times of the Messiah. So in an ancient ^l book of theirs, speaking of the times of the Messiah, they say,

"from that day all the signs and wonders, and mighty works, which the Lord did in Egypt, he will do for Israel, as it is said, "according to the days of thy coming out of the land of Egypt", &c.''

It is also said, by a modern writer ^m of theirs,

"because of the miracles and wonders which shall be in the days of the Messiah, such as the gathering of the captives, the resurrection of the dead, and the destruction of Gog and Magog, besides other miracles and wonders, the end of the redemption is called the end of wonders in Dan 12:6; and this is that which God has promised by his prophets, particularly Micah, Mic 7:15; "according to the days", &c. and from what follows, with the rest of the verses to the end of the book, it is manifest that these promises are not yet fulfilled, but will be fulfilled in the days of the Messiah.''

From whence it appears, that it was the sense of the ancient Jews, as well as some modern ones, that miracles would be wrought in the days of the Messiah; though some of them reject them, and look not for them; particularly Maimonides ⁿ says,

"let it not enter into thine heart that the King Messiah hath need to do signs and wonders; as that he shall renew things in the world, or raise the dead, and the like; these are things which fools speak of; the thing is not so.''

But however, certain it is, the ancient Jews expected miracles to be done by the Messiah; hence some, in the times of Jesus, said, "when Christ cometh, will he do more miracles than these which this man hath done?" Joh 7:31; and accordingly the miracles Jesus did were full proofs of his being the Messiah, and were wrought for that purpose, and owned as such; wherefore the above Jew, though he is right in the application of this passage to the times of the Messiah, yet is wrong in saying these promises are not yet fulfilled, since they have had a full accomplishment in the Messiah Jesus; nor is another to be looked for, or such miracles to be hereafter wrought.

Gill: Mic 7:16 - The nations shall see and be confounded at all their might // they shall lay their hand upon their mouth // their ears shall be deaf

The nations shall see and be confounded at all their might,.... The Chaldeans or Babylonians, when they shall see the wonderful things done by the Lord in the deliverance of his people out of their hands, shall be ashamed of their own power and might, in which they trusted, and of which they boasted; but now shall be baffled and defeated, and not able to stop the progress of the arms of Cyrus, or detain the Jews any longer their captives; or they shall be confounded at the power and strength the Jews will have to repossess their land, rebuild their city and temple, under the encouragement and protection of the king of Persia; and as this may refer to a further accomplishment in Gospel times, it may respect the confusion the Gentile world would be in at the mighty power and spread of the Gospel, in the conversion of such multitudes by it, and in the abolition of the Pagan religion. Kimchi interprets this of the nations that shall be gathered together with Gog and Magog against Jerusalem in the latter day; see Eze 38:15;

they shall lay their hand upon their mouth: be silent, and boast no more of themselves; nor blaspheme God and his word; nor insult his people; nor oppose his Gospel, or open their mouths any more against his truths and his ordinances:

their ears shall be deaf; hearing so much of the praises of God, of the success of his interest, and of the happiness of his peopled dinned in their ears, they will be stunned with it, and scarce know what they hear; become deaf with the continual noise of it, which will be disagreeable to them; and will choose to hear no more, and therefore through envy and grief will stop their ears at what is told them.

Gill: Mic 7:17 - They shall lick the dust like a serpent // they shall move out of their holes like worms of the earth // they shall be afraid of the Lord our God // and shall fear because of thee

They shall lick the dust like a serpent,.... Whose food is the dust of the earth, according to the curse pronounced on it, Gen 3:14; and which is either its, natural food it chooses to live on, as some serpents however are said ^o to do; or, going upon its belly, it cannot but take in a good deal of the dust of the earth along with its food; and hereby is signified the low, mean, abject, and cursed estate and condition of the seed of the serpent, wicked and ungodly men, the enemies of Christ and his people; who wilt be forced to yield subjection to him and his church, and will pretend the most profound respect for them, and the highest veneration of them. The allusion seems to be to the manner of the eastern nations, who, in complimenting their kings and great men, bowed so low to the ground with their faces, as to take up with their mouths the very dust of it. Particularly it is said of the Persians, that they first kiss the pavement on which the king treads, before they speak unto him, as Quistorpius on the place relates; and Valerius Maximus ^p says, that when Darius Hystaspis was declared king by the neighing of his horse, the rest of the six candidates alighted from their horses, and prostrated their bodies to the ground, as is the manner of the Persians, and saluted him king; and Herodotus ^q observes the same, custom among the Persians; and to this custom the poet Martial ^r refers; and Drusius says it is a custom in Asia to this day, that, when any go into the presence of a king, they kiss the ground, which is a token of the great veneration they have for him. The phrase is used of the enemies of the, Messiah, and of the converted Jews and Gentiles at the latter day, and is expressive of their great submission to them; see Psa 72:9;

they shall move out of their holes like worms of the earth; who put out their heads and draw them in again upon the least notice or approach of danger; or like serpents, as Jarchi and Kimchi, which lurk in holes, and creep out of them oft their bellies, or any other creeping things. The word ^s here used signifies a tremulous and tumultuous motion, like the wriggling of a worm out of the earth; or the hurry of ants, when their nests are kicked or thrown up: this is expressive of the confusion and perturbation of the enemies of the Lord and his people; of the Babylonians, who were obliged in a hurry to leave their palaces, as the Targum and Aben Ezra interpret their holes, and their fortresses and towers, and deliver them to the Medes and Persians; and of Gog and Magog, and the antichristian states, who will be obliged to abandon their places of abode, and creep out of sight, and be reduced to the lowest and meanest condition;

they shall be afraid of the Lord our God: because of the glory of his majesty, the greatness of his power, and for fear of his judgments:

and shall fear because of thee; O God, or Israel, as Kimchi; the church of God, whom they despised and reproached before; but now shall be seized with a panic, and live in the utmost dread of, because of the power and glory of God in the midst of them, and lest they should fall a sacrifice to them.

Gill: Mic 7:18 - Who is a God like unto thee // that pardoneth iniquity // and passeth by the transgression of the remnant of his heritage // he retaineth not his anger for ever // because he delighteth in mercy

Who is a God like unto thee,.... There is no God besides him, none so great, so mighty, as he; none like him for the perfections of his nature; for the works of his hands; for the blessings of his goodness, both of providence and grace; and particularly for his pardoning grace and mercy, as follows:

that pardoneth iniquity: that "lifts" it up, and "takes" it away, as the word ^t signifies; thus the Lord has taken the sins of his people off of them, and laid them on Christ, and he has bore them, and carried them away, as the antitype of the scapegoat, never to be seen and remembered any more; and whereas the guilt of sin lies sometimes as a heavy burden upon their consciences, he lifts it up, and takes it away, by sprinkling the blood of Christ upon them, and by applying his pardoning grace and mercy to them: pardon of sin is peculiar to God; none can forgive it but he against whom it is committed; forgiveness of sin is with him, promised by him in covenant, proclaimed in Christ, by him obtained and published in the Gospel:

and passeth by the transgression of the remnant of his heritage? the people of God are his portion, his lot, and his inheritance; they are a remnant according to the election of grace, chosen of God, taken into his covenant, redeemed by Christ, and called by grace, and brought to repent and believe; these God forgives, even all their transgressions, sins, and iniquities of every kind; which is here expressed by another word, "passing them by", or "passing over them": sin is a transgression or passing over the law, and pardon is a passing over sin; God taking no notice of it, as if he saw it not; not imputing it to his people, or calling them to an account for it; or condemning and punishing them according to the desert of it; but hiding his face from it, and covering it:

he retaineth not his anger for ever; that which he seemed to have against his people, and appeared in some of the dispensations of his providence, is not continued and lengthened out, and especially for ever, but it disappears; he changes the course of his providence, and his conduct and behaviour to his people, and, hews them his face and favour, and manifests his forgiving love; which is a turning himself from his anger; see Psa 85:2;

because he delighteth in mercy; which is natural to him, abundant with him, and exercised according to his sovereign will and pleasure, very delightful to him; he takes pleasure in showing mercy to miserable creatures, and in those that hope in it, Psa 147:11; this is the spring of pardon, which streams through the blood of Christ.

Gill: Mic 7:19 - He will turn again // he will have compassion upon us // he will subdue our iniquities // and thou wilt cast all their sins into the depths of the sea

He will turn again,.... From his anger, and show his face and favour; which is not inconsistent with his everlasting and unchangeable love; for anger is not opposite to love, and is only a displicency at sin, and not at the persons of his people; and, properly speaking, is not in God; is rather in appearance than in reality; when his people sin against him, he shows himself as if he was angry; he turns away from them, and withdraws his gracious presence and sensible communion from them; but when they are brought to a sense of sin, and acknowledgment of it, he returns to them, manifests his love to them again, and applies his pardoning grace, which is the thing believed would be done; it is only another expression of that, as all the rest that follow are: the prophet, or the church, dwells on this article of grace, and heaps up words to express it by, as if they could never say too much or it, or sufficiently explain it. The Targum is,

"his word shall return;''

he will have compassion upon us; the Lord is naturally compassionate; he is full of compassion, he has a heart of compassion; these are tender mercies, and never fail, and which are exercised in a sovereign way; pardon of sin flows from hence; every manifestation or it is a display thereof: sin brings afflictions on the saints, and then the Lord pities them, and is afflicted with them; sin grieves them, and he is as it were grieved for them; it wounds them, and then, as the good and compassionate Samaritan, he pours in the oil and wine of pardoning grace, and heals them; they are, while in this state, in such circumstances often as need his compassion, and they may be assured of it, Psa 78:38;

he will subdue our iniquities; which maybe understood also as a further explanation of the grace of pardon: sin is an enemy to God and his people; it is too strong and mighty for them; it reigns over them in a state of nature; they are under the power of it, and cannot get rid of it, its influence, guilt, and punishment; Christ has conquered it, made an end of it, and took it away; God tramples upon it, as a conqueror does upon the necks of his enemies; it ii subdued by him, and is under his feet; which he treats with contempt, disdains to look upon, keeps it under, so that it shall never rise again to the condemnation of his people; he overcomes the provocation of it, removes the guilt by pardon, and secures from the punishment of it: or this may be considered as the effect of pardon; as what is done in consequence of it, by the Spirit and grace of God in sanctification; when not only the deeds of the body are mortified through the Spirit, or the outward conversation reformed, but the inward power of sin is weakened; it is laid under the restraints of efficacious grace, and is kept under by it; so that it shall not and cannot have the dominion over the saints again, of which they may be confident, Rom 6:14;

and thou wilt cast all their sins into the depths of the sea; never to be seen any more; though they are seen with the eye of omniscience, and taken notice of by the eye of providence, yet not beheld with the eye of avenging justice, that being satisfied by Christ; besides, all the sins of God's people have been removed from them to Christ, and by him carried away into the land of oblivion; so that they are no more to be seen on them, who are through his blood and righteousness without fault, spot, or wrinkle, or any such thing; and, being out of sight, they are out of mind, never remembered any more, and like things cast into the sea, destroyed and lost: perhaps there may be some allusion to the Egyptians drowned in the Red sea; and what is cast into the sea, especially into the depths of it, is irrecoverable, not to be fetched up again, nor does it rise more; and so it is with the sins of God's people, forgiven for Christ's sake, even "all" of them; for they have all been bore by Christ, and are covered, blotted out, and pardoned, not one remains unforgiven; see Isa 38:17. This is an apostrophe of the prophet unto God. The Targum is,

"and he will cast into the depths of the sea all the sins of Israel;''

and it may denote their being loathsome and abominable to him, and therefore here cast by him. It is very common in Jewish writings to say of anything that is useless, abominable, accursed, and utterly rejected, that it is to be east into the salt sea. For instance

"Aquila the proselyte divided an inheritance with his brother (a Gentile), and he cast the profit of it into the salt sea: three doctors there were; one said, the price of the idol he cast into the salt sea; another said, he cast the price of his part of the idol into the salt sea; and the other said, he cast the idol itself into the salt sea ^u.''

Again it is said ^w,

"a sin offering, whose owner is dead, goes into the salt sea.''

The Heathens used sea water for the purgation and expiation of sin; hence the poet ^x, to aggravate the wickedness of a very wicked man, observes, that the ocean itself could not wash away his sins. And Cicero ^y, speaking of the law of the Romans for the punishment of parricides, which ordered that they should be sewed up alive in sacks, and cast into the river, observes the wisdom and propriety of it; they would not, says he, have them cast naked into the river, lest, when they should be carried into the sea, they should pollute that by which other things that are defiled are thought to be expiated. So Iphigenia is made to say ^z that the sea washes away all the sins of men. These are the Jewish and Heathenish notions; whether there is any allusion to them may be considered; however, certain it is, that nothing short of the fountain opened for sin and uncleanness, or the sea of Christ's blood, can wash away sin; that cleanses from all sin; and happy are they whose sins are cast in thither, or are expiated and purged away thereby!

Gill: Mic 7:20 - Thou wilt perform the truth to Jacob // and the mercy to Abraham // which thou hast sworn unto our fathers from the days of old

Thou wilt perform the truth to Jacob,.... That is, the promise made to Jacob, the Lord would faithfully perform and make good to his posterity, natural and spiritual, especially to those who are Israelites indeed;

and the mercy to Abraham; the gracious promises made to him, which sprung from mere grace and mercy; all respecting his natural and spiritual seed; and especially the promise of the coming of the Messiah, that seed of his in which all nations of the earth were to be blessed; and which is the eminent instance of the mercy and grace of God to Jews and Gentiles, that walk in the steps of Abraham; see Luk 1:68;

which thou hast sworn unto our fathers from the days of old; or the promises both of multiplying the seed of Abraham, and of giving them the land of Canaan, and of the Messiah springing from them, were confirmed by an oath, Gen 22:16. The Targum is,

"thou wilt give the truth of Jacob to his sons, as thou hast sworn to him in Bethel; the goodness of Abraham to his seed after him, as thou hast sworn to him between the pieces; thou wilt remember to us the binding of Isaac, who was bound upon the altar before thee; thou wilt do with us the good things which thou hast sworn to our fathers, from the days of old;''

which Kimchi interprets of the three fathers, Abraham, Isaac, and Jacob.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Mic 7:1

¹ tn Heb “woe to me!” In light of the image that follows, perhaps one could translate, “I am disappointed.”

² tn Or “for.”

³ tn Heb “I am like the gathering of the summer fruit, like the gleanings of the harvest.” Micah is not comparing himself to the harvested fruit. There is an ellipsis here, as the second half of the verse makes clear. The idea is, “I am like [one at the time] the summer fruit is gathered and the grapes are harvested.”

⁴ tn Heb “my appetite craves.”

NET Notes: Mic 7:2

¹ tn Or “have perished”; “have been destroyed.”

² tn Heb “and an upright one among men there is not.”

³ tn Heb “for bloodshed” (so NASB); TEV “for a chance to commit murder.”

⁴ sn Micah compares these ungodly people to hunters trying to capture their prey with a net.

NET Notes: Mic 7:3

¹ tn Heb “upon evil [are their] hands to do [it] well.”

² tn Heb “the official asks – and the judge – for a bribe.”

³ tn More literally, “the great one announces what his appetite desires and they weave it together.” Apparently this means that subordinates plot and maneuver to make sure the prominent man’s desires materialize.

NET Notes: Mic 7:4

¹ tn Heb “[the] godly from a row of thorn bushes.” The preposition מִן (min) is comparative and the comparative element (perhaps “sharper” is the idea) is omitted. See BDB 582 s.v. 6 and GKC 431 §133.e.

² tn Heb “the day of your watchmen, your appointed [time], is coming.” The present translation takes “watchmen” to refer to actual sentries. However, the “watchmen” could refer figuratively to the prophets who had warned Judah of approaching judgment. In this case one could translate, “The day your prophets warned about – your appointed time of punishment – is on the way.”

³ tn Heb “and now will be their confusion.”

NET Notes: Mic 7:5

¹ tn Heb “from the one who lies in your arms, guard the doors of your mouth.”

NET Notes: Mic 7:6

¹ tn Heb “rises up against.”

² tn Heb “the enemies of a man are the men of his house.”

NET Notes: Mic 7:7

¹ tn Heb “me.” In the interest of clarity the nature of the prophet’s cry has been specified as “my lament” in the translation.

NET Notes: Mic 7:8

¹ tn The singular form is understood as collective.

² tn Or “rejoice” (KJV, NAB, NASB, NRSV); NCV “don’t laugh at me.”

³ sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The Lord is the source of the latter.

NET Notes: Mic 7:9

¹ tn Heb “lift, bear.”

² tn Heb “until.”

³ tn Or “plead my case” (NASB and NIV both similar); NRSV “until he takes my side.”

⁴ tn Heb “see.”

⁵ tn Or “justice, vindication.”

NET Notes: Mic 7:10

¹ tn Heb “who say.” A new sentence was begun here in the translation for stylistic reasons.

² tn Heb “My eyes will look on them.”

³ tn Heb “a trampled-down place.”

NET Notes: Mic 7:11

¹ sn Personified Jerusalem declares her confidence in vv. 8-10; in this verse she is assured that she will indeed be vindicated.

NET Notes: Mic 7:12

¹ tn Heb “they.” The referent has been specified as “people,” referring either to the nations (coming to God with their tribute) or to the exiles of Israel (returning to the Lord).

² tn The masculine pronominal suffix suggests the Lord is addressed. Some emend to a feminine form and take Jerusalem as the addressee.

³ tc The MT reads וְעָרֵי (vÿ’arey, “and the cities [of Egypt]”), but the parallel line indicates this is a corruption of וְעַד (vÿ’ad, “even to”).

⁴ tn Heb “the River,” referring to the Euphrates River. This has been specified in the translation for clarity (so also NASB, NIV).

⁵ tn Heb “and sea from sea.” Many prefer to emend this to מִיָּם עַד יָם (miyyam ’ad yam, “from sea to sea”).

⁶ tn Heb “and mountain of the mountain.” Many prefer to emend this to וּמֵהַר עַד הַר (umehar ’ad har, “and mountain to mountain”).

NET Notes: Mic 7:13

¹ tn Or “will be ruined.”

² tn Heb “on account of its inhabitants, because of the fruit of their deeds.”

NET Notes: Mic 7:14

¹ tn Or “with your scepter” (the Hebrew term can mean either “rod” or “scepter”).

² tn Heb “the flock of your inheritance.”

³ tn Or “in the midst of Carmel.” The Hebrew term translated “pastureland” may be a place name.

sn The point seems to be that Israel is in a vulnerable position, like sheep in a thicket populated by predators, while rich pastureland (their homeland and God’s blessings) is in view.

⁴ sn The regions of Bashan and Gilead, located in Transjordan, were noted for their rich grazing lands.

⁵ tn Heb “as in the days of antiquity.”

NET Notes: Mic 7:15

¹ tn Heb “him.” This probably refers to Israel in a collective sense. Because the switch from direct address to the third person is awkward, some prefer to emend the suffix to a second person form. In any case, it is necessary to employ a second person pronoun in the translation to maintain the connection for the English reader.

² sn I will show you miraculous deeds. In this verse the Lord responds to the petition of v. 14 with a brief promise of deliverance.

NET Notes: Mic 7:16

¹ tn Or “be ashamed of.”

² tn Heb “and their ears will be deaf.” Apparently this means the opposing nations will be left dumbfounded by the Lord’s power. Their inability to respond will make them appear to be deaf mutes.

NET Notes: Mic 7:17

¹ tn Heb “like crawling things on the ground.” The parallelism suggests snakes are in view.

² tn Thetranslationassumesthatthe phrase אֶל־יְהוָה אֱלֹהֵינוּ (’el-yÿhvah ’elohenu, “to the Lord our God”) goes with what precedes. Another option is to take the phrase with the following verb, in which case one could translate, “to the Lord our God they will turn in dread.”

³ tn Heb “they will be in dread and afraid.”

⁴ tn The Lord is addressed directly using the second person.

NET Notes: Mic 7:18

¹ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

² tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.

³ tn Heb “pass over.”

⁴ tn Heb “of the remnant of his inheritance.”

⁵ tn Heb “he does not keep hold of his anger forever.”

NET Notes: Mic 7:19

¹ tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the Lord will again show mercy.

² tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the Lord subdues.

³ tn Heb “their sins,” but the final mem (ם) may be enclitic rather than a pronominal suffix. In this case the suffix from the preceding line (“our”) may be understood as doing double duty.

⁴ sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).

NET Notes: Mic 7:20

¹ tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.

² tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.

³ tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”

Geneva Bible: Mic 7:1

Woe is me! for I am as when they have gathered the ^{( a )} summer fruits, as the grapegleanings of the vintage: [there is] no cluster to eat: my soul desired the firstripe fruit.

^{( a )} The Prophet takes upon himself the voice of the earth, which complains that all her fruits are gone, so that none are left: that is, that there is no godly man remaining, for all are given to cruelty and deceit, so that none spares his own brother.

Geneva Bible: Mic 7:2

The good [man] is perished out of the earth: and [there is] none upright among men: ^{( b )} they all lie in wait for blood; they hunt every man his brother with a net.

^{( b )} He shows that the prince, the judge, and the rich man are all linked together to do evil, and to disguise the deeds of one another.

Geneva Bible: Mic 7:3

That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the ^{( c )} great [man], he uttereth his mischievous desire: so ^{( d )} they wrap it up.

^{( c )} That is, the rich man that is able to give money, abstains from no wickedness or injury.

^{( d )} These men agree among themselves, and conspire with one another to do evil.

Geneva Bible: Mic 7:4

The best of them [is] as ^{( e )} a brier: the most upright [is sharper] than a thorn hedge: the day of ^{( f )} thy watchmen [and] thy visitation cometh; now shall be their perplexity.

^{( e )} They that are of most estimation and are counted most honest among them, are but thorns and briers to prick.

^{( f )} Meaning the prophets and governors.

Geneva Bible: Mic 7:7

Therefore ^{( g )} I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.

^{( g )} The Prophet shows that the only remedy for the godly in desperate evils, is to flee to God for help.

Geneva Bible: Mic 7:8

Rejoice not against me, ^{( h )} O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD [shall be] a light unto me.

^{( h )} This is spoken in the voice of the Church, which calls the malignant church her enemy.

Geneva Bible: Mic 7:11

[In] ^{( i )} the day that thy walls are to be built, [in] that day shall ^{( k )} the decree be far removed.

^{( i )} That is, when God will show himself to be a deliverer of his Church, and a destroyer of his enemies.

^{( k )} Meaning the cruel empire of the Babylonians.

Geneva Bible: Mic 7:12

[In] that day [also] he shall come even to thee from ^{( l )} Assyria, and [from] the fortified cities, and from the fortress even to the river, and from sea to sea, and [from] mountain to mountain.

^{( l )} When the Church will be restored, those that were enemies before will come out of all the corners of the world to her, so that neither fortresses, rivers, seas, nor mountains will be able to stop them.

Geneva Bible: Mic 7:13

Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of ^{( m )} their doings.

^{( m )} Before this grace appears, he shows how grievously the hypocrites themselves will be punished, seeing that the earth itself, which cannot sin, will be made waste because of their wickedness.

Geneva Bible: Mic 7:14

^{( n )} Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily [in] the wood, in the midst of Carmel: let them feed [in] Bashan and Gilead, as in the days of old.

^{( n )} The Prophet prays to God to be merciful to his Church, when they would be scattered abroad as in solitary places in Babylon, and to be beneficial to them as in times past.

Geneva Bible: Mic 7:15

^{( o )} According to the days of thy coming out of the land of Egypt will I shew unto him marvellous [things].

^{( o )} God promises to be favourable to his people, as he had been before.

Geneva Bible: Mic 7:16

The nations shall see and be confounded at all their might: they shall ^{( p )} lay [their] hand upon [their] mouth, ^{( q )} their ears shall be deaf.

^{( p )} They will be as dumb men, and dare brag no more.

^{( q )} They will be astonished and afraid to hear men speak, lest they should hear of their destruction.

Geneva Bible: Mic 7:17

They shall ^{( r )} lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of thee.

^{( r )} They will fall flat on the ground because of fear.

Geneva Bible: Mic 7:18

Who [is] a God like unto thee, that pardoneth iniquity, and ^{( s )} passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy.

^{( s )} As though he did not see it, ignoring it.

Geneva Bible: Mic 7:19

He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all ^{( t )} their sins into the depths of the sea.

^{( t )} Meaning his elect.

Geneva Bible: Mic 7:20

Thou wilt perform the ^{( u )} truth to Jacob, [and] the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.

^{( u )} The Church is assured that God will perform the truth of his merciful promise, which he had made long ago to Abraham, and to all that would apprehend the promise by faith.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Mic 7:1-7

The prophet bemoans himself that he lived among a people ripening apace for ruin, in which many good persons would suffer. Men had no comfort, no satisfaction in their own families or in their nearest relations. Contempt and violation of domestic duties are a sad symptom of universal corruption. Those are never likely to come to good who are undutiful to their parents. The prophet saw no safety or comfort but in looking to the Lord, and waiting on God his salvation. When under trials, we should look continually to our Divine Redeemer, that we may have strength and grace to trust in him, and to be examples to those around us.

MHCC: Mic 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.

MHCC: Mic 7:14-20

When God is about to deliver his people, he stirs up their friends to pray for them. Apply spiritually the prophet's prayer to Christ, to take care of his church, as the great Shepherd of the sheep, and to go before them, while they are here in this world as in a wood, in this world but not of it. God promises in answer to this prayer, he will do that for them which shall be repeating the miracles of former ages. As their sin brought them into bondage, so God's pardoning their sin brought them out. All who find pardoning mercy, cannot but wonder at that mercy; we have reason to stand amazed, if we know what it is. When the Lord takes away the guilt of sin, that it may not condemn us, he will break the power of sin, that it may not have dominion over us. If left to ourselves, our sins will be too hard for us; but God's grace shall be sufficient to subdue them, so that they shall not rule us, and then they shall not ruin us. When God forgives sin, he takes care that it never shall be remembered any more against the sinner. He casts their sins into the sea; not near the shore-side, where they may appear again, but into the depth of the sea, never to rise again. All their sins shall be cast there, for when God forgives sin, he forgives all. He will perfect that which concerns us, and with this good work will do all for us which our case requires, and which he has promised. These engagements relate to Christ, and the success of the gospel to the end of time, the future restoration of Israel, and the final prevailing of true religion in all lands. The Lord will perform his truth and mercy, not one jot or tittle of it shall fall to the ground: faithful is He that has promised, who also will do it. Let us remember that the Lord has given the security of his covenant, for strong consolation to all who flee for refuge to lay hold on the hope set before them in Christ Jesus.

Matthew Henry: Mic 7:1-6

This is such a description of bad times as, some think, could scarcely agree to the times of Hezekiah, when this prophet prophesied; and therefore they rather take it as a prediction of what should be in the reign of Manasseh. But we may rather suppose it to be in the reign of Ahaz (and in that reign he prophesied, ch. 1:1) or in the beginning of Hezekiah's time, before the reformation he was instrumental in; nay, in the best of his days, and when he had done his best to purge out corruptions, still there was much amiss. The prophet cries out, Woe is me! He bemoans himself that his lot was cast in such a degenerate age, and thinks it his great unhappiness that he lived among a people that were ripening apace for a ruin which many a good man would unavoidably be involved in. Thus David cries out, Woe is me that I sojourn in Mesech! He laments, 1. That there were so few good people to be found, even among those that were God's people; and this was their reproach: The good man has perished out of the earth, or out of the land, the land of Canaan; it was a good land, and a land of uprightness (Isa 26:10), but there were few good men in it, none upright among them, Mic 7:2. The good man is a godly man and a merciful man; the word signifies both. Those are completely good men that are devout towards God and compassionate and beneficent towards men, that love mercy and walk with God. "These have perished; those few honest men that some time ago enriched and adorned our country are now dead and gone, and there are none risen up in their stead that tread in their steps; honesty is banished, and there is no such thing as a good man to be met with. Those that were of religious education have degenerated, and become as bad as the worst; the godly man ceases, "Psa 12:1. This is illustrated by a comparison (Mic 7:1): they were as when they have gathered the summer fruits; it was as hard a thing to find a good man as to find any of the summer-fruits (which were the choicest and best, and therefore must carefully be gathered in) when the harvest is over. The prophet is ready to say, as Elijah in his time (1Ki 19:10), I, even I only, am left. Good men, who used to hang in clusters, are now as the grape-gleanings of the vintage, here and there a berry, Isa 17:6. You can find no societies of them as bunches of grapes, but those that are are single persons: There is no cluster to eat; and the best and fullest grapes are those that grow in large clusters. Some think that this intimates not only that good people were few, but that those few who remained, who went for good people, were good for little, like the small withered grapes, the refuse that were left behind, not only by the gatherer, but by the gleaner. When the prophet observed this universal degeneracy it made him desire the first-ripe fruit; he wished to see such worthy good men as were in the former ages, were the ornaments of the primitive times, and as far excelled the best of all the present age as the first and full-ripe fruits do those of the latter growth, that never come to maturity. When we read and hear of the wisdom and zeal, the strictness and conscientiousness, the devotion and charity, of the professors of religion in former ages, and see the reverse of this in those of the present age, we cannot but sit down, and wish, with a sigh, O for primitive Christianity again! Where are the plainness and integrity of those that went before us? Where are the Israelites indeed, without guile? Our souls desire them, but in vain. The golden age is gone, and past recall; we must make the best of what is, for we are not likely to see such times as have been. 2. That there were so many wicked mischievous people among them, not only none that did any good, but multitudes that did all the hurt they could: " They all lie in wait for blood, and hunt every man his brother. To get wealth to themselves, they care not what wrong, what hurt, they do to their neighbours and nearest relations. They act as if mankind were in a state of war, and force were the only right. They are as beasts of prey to their neighbours, for they all lie in wait for blood as lions for their prey; they thirst after it, make nothing of taking away any man's life or livelihood to serve a turn for themselves, and lie in wait for an opportunity to do it. Their neighbours are as beasts of prey to them, for they hunt every man his brother with a net; they persecute them as noxious creatures, fit to be taken and destroyed, though they are innocent excellent ones."We say of him that is outlawed, Caput gerit lupinum - He is to be hunted as a wolf. "Or they hunt them as men do the game, to feast upon it; they have a thousand cursed arts of ensnaring men to their ruin, so that they may but get by it. Thus they do mischief with both hands earnestly; their hearts desire it, their heads contrive it, and then both hands are ready to put it in execution."Note, The more eager and intent men are upon any sinful pursuit, and the more pains they take in it, the more provoking it is. 3. That the magistrates, who by their office ought to have been the patrons and protectors of right, were the practicers and promoters of wrong: That they may do evil with both hands earnestly, to excite and animate themselves in it, the prince asketh, and the judge asketh, for a reward, for a bribe, with which they well be hired to exert all their power for the supporting and carrying on of any wicked design with both hands. They do evil with both hands well (so some read it); they do evil with a great deal of art and dexterity; they praise themselves for doing it so well. Others read it thus: To do evil they have both hands (they catch at an opportunity of doing mischief), but to do good the prince and the judge ask for a reward; if they do any good offices they are mercenary in them, and must be paid for them. The great man, who has wealth and power to do good, is not ashamed to utter his mischievous desire in conjunction with the prince and the judge, who are ready to support him and stand by him in it. So they wrap it up; they perplex the matter, involve it, and make it intricate (so some understand it), that they may lose equity in a mist, and so make the cause turn which way they please. It is ill with a people when their princes, and judges, and great men are in a confederacy to pervert justice. And it is a sad character that is given of them (Mic 7:4), that the best of them is as a brier, and the most upright is sharper than a thorn-hedge; it is a dangerous thing to have any thing to do with them; he that touches them must be fenced with iron (2Sa 23:6, 2Sa 23:7), he shall be sure to be scratched, to have his clothes torn, and his eyes almost pulled out. And, if this be the character of the best and most upright, what are the worst? And, when things have come to this pass, the day of thy watchmen comes, that is, as it follows, the day of thy visitation, when God will reckon with thee for all this wickedness, which is called the day of the watchmen, because their prophets, whom God set as watchmen over them, had often warned them of that day. When all flesh have corrupted their way, even the best and the most upright, what can be expected but a day of visitation, a deluge of judgments, as that which drowned the old world when the earth was filled with violence? 4. That there was no faith in man; people had grown so universally treacherous that one knew not whom to repose any confidence in, Mic 7:5. "Those that have any sense of honour, or spark of virtue, remaining in them, have a firm regard to the laws of friendship; they would not discover what passed in private conversation, nor divulge secrets, to the prejudice of a friend. But those things are now made a jest of; you will not meet with a friend that you dare trust, whose word you dare take, or who will have any tenderness or concern for you; so that wise men shall give it and take it for a rule, trust you not in a friend, for you will find him false, you can trust him no further than you can see him; and even him that passes for an honest man you will find to be so only with good looking to. Nay, as for him that undertakes to be your guide, to lead you into any business which he professes to understand better than you, you cannot put a confidence in him, for he will be sure to mislead you if he can get any thing by it."Some by a guide understand a husband, who is called the guide of thy youth; and that agrees well enough with what follows, " Keep the doors of thy lips from her that lieth in thy bosom, from thy own wife; take heed what thou sayest before her, lest she betray thee, as Delilah did Samson, lest she be the bird of the air that carries the voice of that which thou sayest in thy bed-chamber, "Ecc 10:20. It is an evil time indeed when the prudent are obliged even thus far to keep silence. 5. That children were abusive to their parents, and men had no comfort, no satisfaction, in their own families and their nearest relations, Mic 7:6. The times are bad indeed when the son dishonours his father, gives him bad language, exposes him, threatens him, and studies to do him a mischief, when the daughter rises up in rebellion against her own mother, having no sense of duty, or natural affection; and no marvel that then the daughter-in-law quarrels with her mother-in-law, and is vexatious to her. Either they cannot agree about their property and interest, or their humours and passions clash, or from a spirit of bigotry and persecution, the brother shall deliver up the brother to death, and the father the child, Mat 10:4; Luk 21:16. It is sad when a man's betrayers and worst enemies are the men of his own house, his own children and servants, that should be his guard and his best friends. Note, The contempt and violation of the laws of domestic duties are a sad symptom of a universal corruption of manners. Those are never likely to come to good that are undutiful to their parents, and study to be provoking to them and cross them.

Matthew Henry: Mic 7:7-13

The prophet, having sadly complained of the wickedness of the times he lived in, here fastens upon some considerations for the comfort of himself and his friends, in reference thereunto. The case is bad, but it is not desperate. Yet now there is hope in Israel concerning this thing.

I. "Though God be now displeased he shall be reconciled to us, and then all will be well, Mic 7:7, Mic 7:9. We are now under the indignation of the Lord; God is angry with us, and justly, because we have sinned against him. "Note, It is our sin against God that provokes his indignation against us; and we must see it, and own it, whenever we are under divine rebukes, that we may justify God, and may study to answer his end in afflicting us, by repenting of sin and breaking off from it. Now, at such a time, 1. We must have recourse to God under our troubles (Mic 7:7): Therefore I will look unto the Lord. When a child of God has ever so much occasion to cry, Woe is me (as the prophet here, Mic 7:1), yet it may be a comfort to him that he has a God to look to, a God to come to, to fly to, in whom he may rejoice and have satisfaction. All may look bright above him when all looks black and dark about him. The prophet had been complaining that there was no comfort to be had, no confidence to be put, in friends and relations on earth, and this drives him to his God: Therefore I will look unto the Lord. The less reason we have to delight in any creature the more reason we have to delight in God. If princes are not to be trusted, we may say, Happy is the man that has the God of Jacob for his help, and happy am I, even in the midst of my present woes, if he be my help. If men be false, this is our comfort, that God is faithful; if relations be unkind, he is and will be gracious. Let us therefore look above and beyond them, and overlook our disappointment in them, and look unto the Lord. 2. We must submit to the will of God in our troubles: " I will bear the indignation of the Lord, will bear it patiently, without murmuring and repining, because I have sinned against him. "Note, Those that are truly penitent for sin will see a great deal of reason to be patient under affliction. Wherefore should a man complain for the punishment of his sin? When we complain to God of the badness of the times we ought to complain against ourselves for the badness of our own hearts. 3. We must depend upon God to work deliverance for us, and put a good issue to our troubles in due time; we must not only look to him, but look for him: "I will wait for the God of my salvation, and for his gracious returns to me."In our greatest distresses we shall see no reason to despair of salvation if by faith we eye God as the God of our salvation, who is able to save the weakest upon their humble petition, and willing to save the worst upon their true repentance. And, if we depend on God as the God of our salvation, we must wait for him, and for his salvation, in his own way and his own time. Let us now see what the church is here taught to expect and promise herself from God, even when things are brought to the last extremity. (1.) My God will hear me; if the Lord be our God, he will hear our prayers, and grant an answer of peace to them. (2.) " When I fall, and am in danger of being dashed in pieces by the fall, yet I shall arise, and recover myself again. I fall, but am not utterly cast down, "Psa 37:24. (3.) " When I sit in darkness, desolate and disconsolate, melancholy and perplexed, and not knowing what to do, nor which way to look for relief, yet then the Lord shall be a light to me, to comfort and revive me, to instruct and teach me, to direct and guide me, as a light to my eyes, a light to my feet, a light in a dark place. "(4.) He will plead my cause, and execute judgment for me, Mic 7:9. If we heartily espouse the cause of God, the just but injured cause of religion and virtue, and make it our cause, we may hope he will own our cause, and plead it. The church's cause, though it seem for a time to go against her, will at length be pleaded with jealousy, and judgment not only given against, but executed upon, the enemies of it. (5.) "He will bring me forth to the light, make me shine eminently out of obscurity, and become conspicuous, will make my righteousness shine evidently from under the dark cloud of calumny, Psa 37:6; Isa 58:10. The morning of comfort shall shine forth out of the long and dark night of trouble."(6.) " I shall behold his righteousness; I shall see the equity of his proceedings concerning me and the performance of his promises to me."

II. Though enemies triumph and insult, they shall be silenced and put to shame, Mic 7:8, Mic 7:10. Observe here,

1. How proudly the enemies of God's people trample upon them in their distress. They said, Where is the Lord their God? As if because they were afflicted God had forsaken them, and they knew not where to find him with their prayers, and he knew not how to help them with his favours. This David's enemies said to him, and it was a sword in his bones, Psa 42:10, and see Psa 115:2. Thus, in reproaching Israel as an abandoned people, they reflected on the God of Israel as an unkind unfaithful God.

2. How comfortably the people of God by faith bear up themselves under these insults (Mic 7:8): " Rejoice not against me, O my enemy! I am now down, but shall not be always so, and when my God appears for me then she that is my enemy shall see it, and be ashamed "(not only being disappointed in her expectations of the church's utter ruin, but having the same cup of trembling put into her hand), "then my eyes shall behold her in the same deplorable condition that I am now in; now shall she be trodden down. "Note, The deliverance of the church will be the confusion of her enemies; and their shame shall be double, when, as they have trampled upon God's people, so they shall themselves be trampled upon.

III. Though the land continue a great while desolate, yet it shall at length be replenished again, when the time, even the set time, of its deliverance comes. 1. Its salvation shall not come till after it has been desolate; so the margin reads it, Mic 7:13. God has a controversy with the land, and it must lie long under his rebukes, because of those that dwell therein; it is their iniquity that makes their land desolate (Psa 107:34); it is for the fruit of their doings, their evil doings which they have been themselves guilty of, and the evil fruit of them, the sins of others, which they have been accessory to by their bad influence and example. For this they must expect to smart a great while; for the world shall know that God hates sin even in his own people. 2. When it does come it shall be a complete salvation; and it seems to refer to their deliverance out of Babylon by Cyrus, which Isaiah about this time prophesied of, as a type of our redemption by Christ. (1.) The decree shall be far removed. God's decree concerning their captivity, and Nebuchadnezzar's decree concerning the perpetuity of it, his resolution never to release them, "these shall be set aside and revoked, and you shall hear no more of them; they shall no more lie as a yoke upon thy neck."(2.) Jerusalem and the cities of Judah shall be again reared: Then thy walls shall be built, walls for habitation, walls for defence, house-walls, town-walls, temple-walls; it is in order to these that the decree is repealed, Isa 44:28. Though Zion's walls may lie long in ruins, there will come a day when they shall be repaired. (3.) All that belong to the land of Israel, whithersoever dispersed, and howsoever distressed, far and wide over the face of the whole earth, shall come flocking to it again (Mic 7:12): He shall come even to thee, having liberty to return and a heart to return, from Assyria, whither the ten tribes were carried away, though it lay remote, and from the fortified cities, and from the fortress, those strongholds in which they thought they had them fast; for when God's time comes, though Pharaoh will not let the people go, God will fetch them out with a high hand. They shall come from all the remote parts, from sea to sea and from mountain to mountain, not turning back for fear of your discouragements, but they shall go from strength to strength till they come to Zion. Thus in the great day of redemption God will gather his elect from the four winds.

Matthew Henry: Mic 7:14-20

Here is, I. The prophet's prayer to God to take care of his own people, and of their cause and interest, Mic 7:14. When God is about to deliver his people he stirs up their friends to pray for them, and pours out a spirit of grace and supplication, Zec 12:10. And when we see God coming towards us in ways of mercy, we must go forth to meet him by prayer. It is a prophetic prayer, which amounts to a promise of the good prayed for; what God directed his prophet to ask no doubt he designed to give. Now, 1. The people of Israel are here called the flock of God's heritage, for they are the sheep of his hand, the sheep of his pasture, his little flock in the world; and they are his heritage, his portion in the world. Jacob is the lot of his inheritance. 2. This flock dwells solitarily in the wood, or forest, in the midst of Carmel, a high mountain. Israel was a peculiar people, that dwelt alone, and was not reckoned among the nations, like a flock of sheep in a wood. They were now a desolate people (Mic 7:13), were in the land of their captivity as sheep in a forest, in danger of being lost and made a prey of to the beasts of the forest. They are scattered upon the mountains as sheep having no shepherd. 3. He prays that God would feed them there with his rod, that is, that he would take care of them in their captivity, would protect them, and provide for them, and do the part of a good shepherd to them: "Let thy rod and staff comfort them, even in that darksome valley; and even there let them want nothing that is good for them. Let them be governed by thy rod, not the rod of their enemies, for they are thy people."4. He prays that God would in due time bring them back to feed in the plains of Bashan and Gilead, and no longer to be fed in the woods and mountains. Let them feed in their own country again, as in the days of old. Some apply this spiritually, and make it either the prophet's prayer to Christ or his Father's charge to him, to take care of his church, as the great Shepherd of the sheep, and to go in and out before them while they are here in this world as in a wood, that they may find pasture as in Carmel, as in Bashan and Gilead.

II. God's promise, in answer to this prayer; and we may well take God's promises as real answers to the prayers of faith, and embrace them accordingly, for with him saying and doing are not two things. The prophet prayed that God would feed them, and do kind things for them; but God answers that he will show them marvellous things (Mic 7:15), will do for them more than they are able to ask or think, will out-do their hopes and expectations; he will show them his marvellous lovingkindness, Psa 17:7. 1. He will do that for them which shall be the repetition of the wonders and miracles of former ages - according to the days of thy coming out of the land of Egypt. Their deliverance out of Babylon shall be a work of wonder and grace not inferior to their deliverance out of Egypt, nay, it shall eclipse the lustre of that (Jer 16:14, Jer 16:15), much more shall the work of redemption by Christ. Note, God's former favours to his church are patterns of future favours, and shall again be copied out as there is occasion. 2. He will do that for them which shall be matter of wonder and amazement to the present age, Mic 7:16, Mic 7:17. The nations about shall take notice of it, and it shall be said among the heathen, The Lord has done great things for them, Psa 126:2. The impression which the deliverance of the Jews out of Babylon shall make upon the neighbouring nations shall be very much for the honour both of God and his church. (1.) Those that had insulted over the people of God in their distress, and gloried that when they had them down they would keep them down, shall be confounded, when they see them thus surprisingly rising up; they shall be confounded at all the might with which the captives shall now exert themselves, whom they thought for ever disabled. They shall now lay their hands upon their mouths, as being ashamed of what they have said, and not able to say more, by way of triumph over Israel. Nay, their ears shall be deaf too, so much shall they be ashamed at the wonderful deliverance; they shall stop their ears, as being not willing to hear any more of God's wonders wrought for that people, whom they had so despised and insulted over. (2.) Those that had impudently confronted God himself shall now be struck with a fear of him, and thereby brought, in profession at least, to submit to him (v. 17): They shall lick the dust like a serpent, they shall be so mortified, as if they were sentenced to the same curse the serpent was laid under (Gen 3:14), Upon thy belly shalt thou go, and dust shalt thou eat. They shall be brought to the lowest abasements imaginable, and shall be so dispirited that they shall tamely submit to them. His enemies shall lick the dust, Psa 72:9. Nay, they shall lick the dust of the church's feet, Isa 49:23. Proud oppressors shall now be made sensible how mean, how little, they are, before the great God, and they shall with trembling and the lowest submission move out of the holes into which they had crept (Isa 2:21), like worms of the earth as they are, being ashamed and afraid to show their heads; so low shall they be brought, and such abjects shall they be, when they are abased. When God did wonders for his church many of the people of the land became Jews, because the fear of the Jews, and of their God, fell upon them, Est 8:17. So it is promised here: They shall be afraid of the Lord our God, and shall fear because of thee, O Israel! Forced submissions are often but feigned submissions; yet they redound to the glory of God and the church, though not to the benefit of the dissemblers themselves.

III. The prophet's thankful acknowledgment of God's mercy, in the name of the church, with a believing dependence upon his promise, Mic 7:18-20. We are here taught,

1. To give to God the glory of his pardoning mercy, Mic 7:18. God having promised to bring back the captivity of his people, the prophet, on that occasion, admires pardoning mercy, as that which was at the bottom of it. As it was their sin that brought them into bondage, so it was God's pardoning their sin that brought them our of it; Psa 85:1, Psa 85:2, and Isa 33:24; Isa 38:17; Isa 60:1, Isa 60:2. The pardon of sin is the foundation of all other covenant-mercies, Heb 8:12. This the prophet stands amazed at, while the surrounding nations stood amazed only at those deliverances which were but the fruits of this. Note, (1.) God's people, who are the remnant of his heritage, stand charged with many transgressions; being but a remnant, a very few, one would hope they should all be very good, but they are not so; God's children have their spots, and often offend their Father. (2.) The gracious God is ready to pass by and pardon the iniquity and transgression of his people, upon their repentance and return to him. God's people are a pardoned people, and to this they owe their all. When God pardons sin, he passes it by, does not punish it as justly he might, nor deal with the sinner according to the desert of it. (3.) Though God may for a time lay his own people under the tokens of his displeasure, yet he will not retain his anger for ever, but though he cause grief he will have compassion; he is not implacable; yet against those that are not of the remnant of his heritage, that are unpardoned, he will keep his anger for ever. (4.) The reasons why God pardons sin, and keeps not his anger for ever, are all taken from within himself; it is because he delights in mercy, and the salvation of sinners is what he has pleasure in, not their death and damnation. (5.) The glory of God in forgiving sin is, as in other things, matchless, and without compare. There is no God like unto him for this; no magistrate, no common person, forgives as God does. In this his thoughts and ways are infinitely above ours; in this he is God, and not man. (6.) All those that have experienced pardoning mercy cannot but admire that mercy; it is what we have reason to stand amazed at, if we know what it is. Has God forgiven us our transgressions? We may well say, Who is a God like unto thee? Our holy wonder at pardoning mercy will be a good evidence of our interest in it.

2. To take to ourselves the comfort of that mercy and all the grace and truth that go along with it. God's people here, as they look back with thankfulness upon God's pardoning their sins, so they look forward with assurance upon what he would yet further do for them. His mercy endures for ever, and therefore as he has shown mercy so he will, Mic 7:19, Mic 7:20. (1.) He will renew his favours to us: He will turn again; he will have compassion; that is, he will again have compassion upon us as formerly he had; his compassions shall be new every morning; he seemed to be departing from us in anger, but he will turn again and pity us. He will turn us to himself, and then will turn to us, and have mercy upon us. (2.) He will renew us, to prepare and qualify us for his favour: He will subdue our iniquities; when he takes away the guilt of sin, that it may not damn us, he will break the power of sin, that it may not have dominion over us, that we may not fear sin, nor be led captive by it. Sin is an enemy that fights against us, a tyrant that oppresses us; nothing less than almighty grace can subdue it, so great is its power in fallen man and so long has it kept possession. But, if God forgive the sin that has been committed by us, he will subdue the sin that dwells in us, and in that there is none like him in forgiving; and all those whose sins are pardoned earnestly desire and hope; to have their corruptions mortified and their iniquities subdued, and please themselves with the hopes of it. If we be left to ourselves, our iniquities will be too hard for us; but God's grace, we trust, shall be sufficient for us to subdue them, so that they shall not rule us, and then they shall not ruin us. (3.) He will confirm this good work, and effectually provide that his act of grace shall never be repealed: Thou wilt cast all their sins into the depth of the sea, as when he brought them out of Egypt (to which he has an eye in the promises here, Mic 7:15) he subdued Pharaoh and the Egyptians, and cast them into the depth of the sea. It intimates that when God forgives sin he remembers it no more, and takes care that it shall never be remembered more against the sinner. Eze 18:22, His transgressions shall not be mentioned unto him; they are blotted out as a cloud which never appears more. He casts them into the sea, not near the shore-side, where they may appear again next low water, but into the depth of the sea, never to rise again. All their sins shall be cast there without exception, for when God forgives sin he forgives all. (4.) He will perfect that which concerns us, and with this good work will do all that for us which our case requires and which he has promised (Mic 7:20): Then wilt thou perform thy truth to Jacob and thy mercy to Abraham. It is in pursuance of the covenant that our sins are pardoned and our lusts mortified; from that spring all these streams flow, and with these he shall freely give us all things. The promise is said to be mercy to Abraham, because, as made to him first, it was mere mercy, preventing mercy, considering what state it found him in. But it was truth to Jacob, because the faithfulness of God was engaged to make good to him and his seed, as heirs to Abraham, all that was graciously promised to Abraham. See here, [1.] With what solemnity the covenant of grace is ratified to us; it was not only spoken, written, and sealed, but which is the highest confirmation, it was sworn to our fathers; nor is it a modern project, but is confirmed by antiquity too; it was sworn from the days of old; it is an ancient charter. [2.] With what satisfaction it may be applied and relied upon by us; we may say with the highest assurance, Thou wilt perform the truth and mercy; not one iota or tittle of it shall fall to the ground. Faithful is he that has promised, who also will do it.

Keil-Delitzsch: Mic 7:1

That the prophet is speaking in Mic 7:1 ff. not in his own name, but in the name of the church, which confesses and bemoans its rebellion against the Lord, is indisputably evident from Mic 7:7 ff., where, as all the expositors admit, the church speaks of itself in the first person, and that not "the existing corrupt Israelitish church,"as Caspari supposes, but the penitential, believing church of the future, which discerns in the judgment the chastising hand of its God, and expresses the hope that the Lord will conduct its conflict with its foe, etc. The contents of Mic 7:1-6, also, do not point to the prophet in distinction from the congregation, but may be understood throughout as the confession of sin on the part of the latter. Mic 7:1. "Woe to me! for I have become like a gathering of fruit, like a gleaning of the vintage: Not a grape to eat! an early fig, which my soul desired." אללי , which only occurs again in Job 10:15, differs from הוי , and is "vox dolentis, gementis, et ululantis magis quam minantis" (March); and כּי is not "that,"but "for,"giving the reason for אללי . The meaning of הייתי כאס is not, "it has happened to me as it generally happens to those who still seek for early figs at the fruit gathering, or for bunches of grapes at the gleaning of the vintage"(Caspari and others); for כּאספי קיץ does not mean as at the fruit-gathering, but like the fruit-gathering. The nation or the church resembles the fruit-gathering and gleaning of the vineyard, namely, in this fact, that the fruit-gathering yields not more early figs, and the gleaning of the vintage yields no more grapes to eat; that is to say, its condition resembles that of an orchard in the time of the fruit-gathering, when you may find fruit enough indeed, but not a single early fig, since the early figs ripen as early as June, whereas the fruit-gathering does not take place till August (see at Isa 28:4). The second simile is a still simpler one, and is very easily explained. אספי is not a participle, but a noun - אסף the gathering (Isa 32:10); and the plural is probably used simply because of עוללת , the gleaning, and not with any allusion to the fact that the gleaning lasts several days, as Hitzig supposes, but because what is stated applies to all gatherings of fruit. קיץ , fruit; see at Amo 8:1. אוּתה is to be taken in a relative sense, and the force of אין still extends to בּכּוּרה (compare Gen 30:33). The figure is explained in Mic 7:2 ff.

Keil-Delitzsch: Mic 7:2-3

"The godly man has disappeared from the earth, and there is no more a righteous man among men. All lie in wait for blood, they hunt every man his brother with the net. Mic 7:3. Their hands are after evil, to make it good. The prince asks, and the judge is for reward; and the great man, he speaks the evil of his soul: and they twist it together." The grape and the early fig signify the good and the righteous man. חסיד is not the God-fearing man, but, according to the context, the man who cherishes love and fidelity. אבד , not "to have perished,"but to be lost, to have disappeared. מן הארץ , not "out of the land,"but, as the parallel בּאדם shows, from the earth, out of the world. For the fact itself, compare Psa 12:2 and Isa 57:1. They all lie in wait for blood, i.e., not that they all go about committing murder, but simply that they set their minds upon quarrels, cheating, and treachery, that they may rob their neighbour of his means of existence, so that he must perish (cf. Mic 3:2-3; Mic 2:1-2); at the same time, even murderous thoughts are not excluded. The same thing is implied in the hunting with the net. אח , the brother, is the fellow-countryman (for this figure, compare Psa 10:9; Psa 35:7-8, etc.). In Mic 7:3 the words from על הרע to להיטיב are not to be joined to what follows so as to form one sentence. Such a combination is not only opposed to the accents, but is at variance with the structure of the whole verse, which consists of several short clauses, and it does not even yield a natural thought; consequently Ewald proposes to alter the text ( שׁואל ). הרע is hardly the inf. hiph. "to do evil,"but most likely a noun with the article, "the evil;"and the thought is therefore either "both hands are (sc., busy) with evil,"or "both hands are stretched out to evil,"to make it good, i.e., to carry out the evil well ( היטיב as in Jer 2:33), or to give evil such a form that it shall appear to be good, or right. This thought is then made special: the prince, the judge, and the great man, i.e., the rich man and mighty man (Lev 19:15; 1Sa 25:2), weave a thing to make evil good. עבּת , to weave, to twist together, after עבות , twist or string. The subject to ויעבּתוּה is to be found in the three classes already named, and not merely in the judge and the great man. There is just as little reason for this limitation as for the assumption that the great man and the prince are one person. The way in which the three twist the thing or the evil plan together is indicated in the statements of the three previous clauses. The prince asks, sc. for the condemnation of a righteous or innocent man; and the judge grants this for recompense against compensation; and the rich man co-operates by speaking havvath napshō . Havvâh in most passages is universally allowed to signify hurt, mischief, destruction; and the only question is, whether this meaning is to be traced to הוה = אוה , to breathe (Hupfeld on Psa 5:10), or to הוה , to occur, an occurrence, then specially an evil occurrence (Hengstenberg, Diss. on the Pentateuch , vol. i. p. 252). Only in Pro 10:3 and the passage before us is havvâh said to signify desire in a bad sense, or evil lust. But, as Caspari has shown, the meaning is neither necessary nor established in either of these two passages. In Pro 10:3 the meaning aerumna activa aliisque inferenda is quite sufficient; and C. B. Michaelis has adopted it for the present passage: "The great man speaks the mischief of his soul,"i.e., the injury or destruction of another, for which he cherishes a desire. Nephesh , the soul as the seat of desire. הוּא is not introduced to strengthen the suffix attached to נפשׁו , "of his, yea of his soul"(Ewald, Hitzig, Umbreit); for not only are the accents against this, but also the thought, which requires no such strengthening. It is an emphatic repetition of the subject haggâdōl . The great man weaves evil with the king and judge, by desiring it, and expressing the desire in the most open manner, and thereby giving to the thing an appearance of right.

Keil-Delitzsch: Mic 7:4-6

And even the best men form no exception to the rule. Mic 7:4. "Their best man is like a briar; the upright man more than a hedge: the day of thy spies, thy visitation cometh, then will their confusion follow. Mic 7:5. Trust not in the neighbour, rely not upon the intimate one; keep the doors of thy mouth before her that is thy bosom friend. Mic 7:6. For the son despiseth the father, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; a man's enemies are the people of his own house." טובם , the good man among them, i.e., the best man, resembles the thorn-bush, which only pricks, hurts, and injures. In ישׁר the force of the suffix still continues: the most righteous man among them; and מן before ממּסוּכה is used in a comparative sense: "is more, i.e., worse, than a thorn-hedge."The corruption of the nation has reached such a terrible height, that the judgment must burst in upon them. This thought comes before the prophet's mind, so that he interrupts the description of the corrupt condition of things by pointing to the day of judgment. The "day of thy watch-men,"i.e., of thy prophets (Jer 6:17; Eze 3:17; Eze 33:7), is explained in the apposition p^e qŭddâth^e khâ (thy visitation). The perfect בּאה is prophetic of the future, which is as certain as if it were already there. עתּה , now, i.e., when this day has come (really therefore = "then"), will their confusion be, i.e., then will the wildest confusion come upon them, as the evil, which now envelopes itself in the appearance of good, will then burst forth without shame and without restraint, and everything will be turned upside down. In the same sense as this Isaiah also calls the day of divine judgment a day of confusion (Isa 22:5). In the allusion to the day of judgment the speaker addresses the people, whereas in the description of the corruption he speaks of them. This distinction thus made between the person speaking and the people is not at variance with the assumption that the prophet speaks in the name of the congregation, any more than the words " thy watchmen, thy visitation,"furnish an objection to the assumption that the prophet was one of the watchmen himself. This distinction simply proves that the penitential community is not identical with the mass of the people, but to be distinguished from them. In Mic 7:5 the description of the moral corruption is continued, and that in the form of a warning not to trust one another any more, neither companion ( רע ) with whom one has intercourse in life, nor the confidential friend ( 'allūph ), nor the most intimate friend of all, viz., the wife lying on the husband's bosom. Even before her the husband was to beware of letting the secrets of his heart cross his lips, because she would betray them. The reason for this is assigned in Mic 7:6, in the fact that even the holiest relations of the moral order of the world, the deepest ties of blood-relationship, are trodden under foot, and all the bonds of reverence, love, and chastity are loosened. The son treats his father as a fool ( nibbēl , as in Deu 32:15). "The men of his house"(the subject of the last clause) are servants dwelling in the house, not relations (cf. Gen 17:23, Gen 17:27; Gen 39:14; 2Sa 12:17-18). This verse is applied by Christ to the period of the κρίσις which will attend His coming, in His instruction to the apostles in Mat 10:35-36 (cf. Luk 12:53). It follows from this, that we have not to regard Mic 7:5 and Mic 7:6 as a simple continuation of the description in Mic 7:2-4 , but that these verses contain the explanation of עתּה תהיה מבוּכתם , in this sense, that at the outbreak of the judgment and of the visitation the faithlessness will reach the height of treachery to the nearest friends, yea, even of the dissolution of every family tie (cf. Mat 24:10, Mat 24:12).

Keil-Delitzsch: Mic 7:7-8

"This confession of sin is followed by a confession of faith on the part of the humiliated people of God"(Shlier.) Mic 7:7. "But I, for Jehovah will I look out; I will wait for the God of my salvation; my God will hear me. Mic 7:8. Rejoice not over me, O mine enemy! for am I fallen, I rise again; for do I sit in darkness, Jehovah is light to me." By ואני what follows is attached adversatively to the preceding words. Even though all love and faithfulness should have vanished from among men, and the day of visitation should have come, the church of the faithful would not be driven from her confidence in the Lord, but would look to Him and His help, and console itself with the assurance that its God would hear it, i.e., rescue it from destruction. As the looking out ( tsâphâh ) for the Lord, whether He would not come, i.e., interpose to judge and aid, involves in itself a prayer for help, though it is not exhausted by it, but also embraces patient waiting, or the manifestation of faith in the life; so the hearing of God is a practical hearing, in other words, a coming to help and to save. The God of my salvation, i.e., from whom all my salvation comes (cf. Psa 27:9; Isa 17:10). Her enemy, i.e., the heathen power of the world, represented in Micah's time by Asshur, and personified in thought as daughter Asshur, is not to rejoice over Zion. כּי , for, not "if:"the verb nâphaltı̄ is rather to be taken conditionally, "for have I fallen;" nâphal being used, as in Amo 5:2, to denote the destruction of the power and of the kingdom. The church is here supposed to be praying out of the midst of the period when the judgment has fallen upon it for its sins, and the power of the world is triumphing over it. The prophet could let her speak thus, because he had already predicted the destruction of the kingdom and the carrying away of the people into exile as a judgment that was inevitable (Mic 3:12; Mic 6:16). Sitting in darkness, i.e., being in distress and poverty (cf. Isa 9:1; Isa 42:7; Psa 107:10). In this darkness the Lord is light to the faithful, i.e., He is their salvation, as He who does indeed chasten His own people, but who even in wrath does not violate His grace, or break the promises which He has given to His people.

Keil-Delitzsch: Mic 7:9-10

"The wrath of Jehovah shall I bear, for I have sinned against Him, till He shall fight my fight, and secure my right. He will bring me forth to the light; I shall behold His righteousness. Mic 7:10. And may my enemy see it, and shame cover her, who hath said to me, Where is Jehovah thy God? Mine eyes will see it; now will she be for a treading down, like mire of the streets." Confidence in the help of the Lord flows from the consciousness, that the wretchedness and sufferings are a merited punishment for the sins. This consciousness and feeling generate patience and hope: patience to bear the wrath of God manifesting itself in the sufferings; hope that the sufferings, as inflicted by the righteous God, will cease as soon as the divine justice has been satisfied. Za‛aph : lit., the foaming up of wrath (Isa 30:30); hence strong wrath. This the church will bear, till the Lord conducts its conflict and secures its rights. ריבי is the judicial conflict between Israel and the heathen power of the world. Although, for example, God had given up His nation to the power of its enemies, the nations of the world, on account of its sins, so that they accomplished the will of God, by destroying the kingdoms of Israel and Judah, and carrying away the people into exile; yet they grew proud of their own might in so doing, and did not recognise themselves as instruments of punishment in the hand of the Lord, but attributed their victories to the power of their own arm, and even aimed at the destruction of Israel, with scornful defiance of the living God (cf. Isa 10:5-15; Hab 1:11). Thus they violated the rights of Israel, so that the Lord was obliged to conduct the contest of His people with the heathen, and secure the rights of Israel by the overthrow of the heathen power of the world. For ריב ריבי , see Psa 43:1; for עשׂה משׁפּט , Psa 9:4-5; and for the fact itself, Isa 49:25; Isa 51:22. Mishpât is Israel's right, in opposition to the powers of the world, who would destroy it. The following word יוציאני is not governed by עד אשׁר , as the absence of the copula Vav shows. With these words the hope takes the form of the certain assurance that the Lord will remove the distress, and let Israel see His righteousness. Ts^e dâqâh is the righteousness of God revealing itself in the forgiveness and restoration of Israel to favour; like ts^e dâqōth in Mic 6:5 : in actual fact, the salvation of Israel about to be secured, regarded as an emanation of the righteousness of the covenant God; hence parallel to אור . ראה with ב , to look at, so that one penetrates, as it were, into an object, seeing with feasting of the eyes (so also in Mic 7:10). This exaltation of Israel to new salvation it is hoped that the enemy will see ( ותרא , opt.), and be covered with shame; for the power of the world is overthrown, in order that Israel may be redeemed out of its power. This desire is a just one, because the enemy has despised the Lord God. For the expression, "Where is Jehovah thy God?"compare Joe 2:17. And Israel will see its fulfilment ( תּראינּה with Nun doubled after a sharpened é ; see Ewald, §198, a ). ‛Attâh , now (seeing the future in spirit, as having already come), the enemy will be trodden down like mire of the streets (for this figure, see Isa 10:6).

Keil-Delitzsch: Mic 7:11-13

The confident expectation rises in Mic 7:11 ff. into an assurance of the promise; the words of the prophet in the name of the church rising into an address to Zion, confirm its hope by the promise of the restoration of Zion, and the entrance of crowds of people into the city of God. Mic 7:11. "A day to build thy walls (cometh); in that day will the ordinance be far away. Mic 7:12. In that day will they come to thee from Asshur and the cities of Egypt, and from Egypt to the river, and (to) sea from sea, and (from) mountain to mountain. Mic 7:13. And the earth will become a desert because of its inhabitants, for the fruit of their doings." Mic 7:11 consists of two clauses; for we may easily supply to yōm "is"or "will be"= come. The daughter Zion is addressed (cf. Mic 4:8) not as a church, but as a city, as the centre and representative of the kingdom of God. As such, she is compared to a vineyard, as in Isa 5:1-7; Isa 27:2-4; Psa 80:9-10. The word gâdēr , which is generally used for the hedge or wall around a vineyard, points to this (see Isa 5:5; Num 22:24; Ecc 10:8). יון ההוּא is an adverbial accusative; in that day will חק be far away. The meaning of this word is very difficult to find, and can hardly be settled with any certainty. The explanation of chōq , as signifying the law imposed upon Israel by the heathen oppressors (Chald., Hengstenberg, etc.), cannot be sustained, as this meaning cannot be established from Psa 104:20, and is not suggested by the context. So, again, the explanation, "On that day will the goal set (for Israel), or the boundary fixed (for it), be a far distant one (i.e., then will the boundaries of the land of Israel lie in the far distance, or be advanced to the remotest distance:"Hitzig, Caspari, and others), introduces a meaning into the words which they do not possess. Even if chōq does denote a fixed point or a limit of either space or time, it never signifies the boundary of a nation; and râchaq , to be far off, is not equivalent to being advanced to a great distance. Chōq is apparently used here for the ordinance or limit which God has appointed to separate Israel from the nations; not a land-boundary, but the law of Israel's separation from the nations.

This law will be far away, i.e., will be removed or set aside ( yirach is only chosen for the sake of the assonance with chōq ), inasmuch as numerous crowds, as is added in Mic 7:12 by way of explanation, will then stream to Zion, or come to the people of God, out of all lands (cf. Mic 4:1-2). For this is what Mic 7:12 refers to, and not the return to Zion of the Israelites who have been scattered in the heathen lands. יבוא (impersonal), one comes, they come: not "return," ישׁוּב , which must have been the expression used if the return of the Israelites out of their captivity had been meant. The heathen who cherish a desire for the God of Zion and His law (Mic 4:2) will come to Israel; not to Israel as still living in their midst (Caspari), but to the Israel that has already returned, and whose walls have been rebuilt (Mic 7:11). The building of the walls of Zion involves the gathering together of the dispersed nation, or rather presupposes it. Heathen will come "from Asshur and the cities of Egypt,"i.e., from the two mightiest empires in the time of the prophet. Mâtsōr , the poetical name of Egypt, as in Isa 19:6; Isa 37:25; and "cities of Egypt,"because that land or kingdom was especially rich in cities. The further definitions individualize the idea of the totality of the lands and provinces, the correlative members being transposed and incomplete in the last two sentences, so that the preposition עד must be supplied to וים , and the preposition מן to ההר . From Egypt to the river (Euphrates) includes the lands lying between these two terminal points; and in the expressions, "sea from sea, and mountain to mountain,"seas and mountains are mentioned in the most general manner, as the boundaries of lands and nations; so that we have not to think of any particular seas and mountains, say the Western (or Mediterranean) Sea, and the Eastern (the Dead or the Galilean) Sea, as being the western and eastern boundaries of Palestine, and of Lebanon and Sinai as the northern and southern boundaries, but must adhere firmly to the general character of the expression: "from one sea and one mountain to another sea and mountain,"i.e., from every land situated between seas and mountains, that is to say, from all the lands and provinces of the earth. The coming out of all lands is not to be understood as denoting simply passing visits to Canaan or Zion, but as coming to connect themselves with the people of God, to be received into fellowship with them. There is a parallel to this promise in the promise contained in Isa 19:18-25, that in the Messianic times Egypt and Asshur will turn to Jehovah. This takes place because the earth will become a desert, on account of the evil deeds of its inhabitants. Whilst Zion is rebuilt, and the people of God are multiplied, by the addition of the godly Gentiles out of all the countries of the earth, the judgment falls upon the sinful world. This statement of Mic 7:13 is simply attached to what precedes it by והיתה , in order to complete the promise of the restoration of Zion, by adding the fate which will befal the earth (i.e., the earth outside Canaan); but it actually contains the motive for the coming of the crowds to Zion. הארץ cannot be the land of Israel (Canaan) here, in support of which appeal has been made to Lev 26:33 and Isa 1:7; for the context neither leads to any such limitation as that הארץ could be taken in the sense of ארצכן (in Leviticus and Isaiah), nor allows of our thinking of the devastation of Canaan. When the day shall have come for the building of the walls of Zion, the land of Israel will not become a desert then; but, on the contrary, the devastation will cease. If the devastation of Canaan were intended here, we should have either to take והיתה as a pluperfect, in violation of the rules of the language, or arbitrarily to interpolate "previously,"as Hitzig proposes. על ישׁביה is defined more precisely by מפּרי מעלליהם . The doings are of course evil ones, and the deeds themselves are the fruit (cf. Isa 3:10).

Keil-Delitzsch: Mic 7:14-17

The promise of salvation impels the congregation to pray that it may be granted (Mic 7:14); whereupon the Lord assures it that His covenant mercies shall be renewed, and promises the thorough humiliation of the hostile nations of the world (Mic 7:15-17). Mic 7:14. "Feed thy people with thy staff, the sheep of thine inheritance, dwelling apart, in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of the olden time." The question in dispute among commentators, whether this prayer is addressed to the Lord by the prophet on behalf of the nation, or whether the prophet is still speaking in the name of the believing church, is decided in favour of the latter by the answer addressed to the church in Mic 7:15. The Lord is addressed as the shepherd of Israel, the title by which Jacob addressed Him in Gen 49:24 (cf. Psa 80:2; Psa 23:1 ff.). The prayer is related to the promise in Mic 5:3 ff., viz., that the ruler coming forth out of Bethlehem will feed in the strength of Jehovah, and involves the prayer for the sending of this ruler. "With this staff,"i.e., the shepherd's staff (cf. Lev 27:32; Psa 23:4), is added pictorially; and as a support to the prayer, it designates the people as the sheep of Jehovah's inheritance. צאן נחלה , instead of עם נחלה , which occurs more frequently, is occasioned by the figure of the shepherd. As the sheep need the protection of the shepherd, lest they should perish, so Israel needs the guidance of its God, that it may not be destroyed by its foes. The following apposition שׁכני לבדד determines the manner of the feeding more precisely; so that we may resolve it into the clause, "so that thy people may dwell apart."The words contain an allusion to Num 23:9, where Balaam describes Israel as a people separated from the rest of the nations; and to Deu 33:28, where Moses congratulates it, because it dwells in safety and alone ( bâdâd , separate), under the protection of its God, in a land full of corn, new wine, etc. The church asks for the fulfilment of this blessing from Jehovah its shepherd, that it may dwell separate from the nations of the world, so that they may not be able to do it any harm; and that "in the wood in the midst of Carmel,"that promontory abounding in wood and pasture land ( laetis pascuis abundat : Jerome on Amo 1:2). The wood is thought of here as shutting off the flock from the world without, withdrawing it from its sight, and affording it security; and the fact that dangerous wild beasts have their home in the forest (Jer 5:6; Psa 80:14) is overlooked here, because Israel is protected from them by its own shepherd. ירעוּ , which follows, is not future, but optative, corresponding to the imperative רעה . Gilead and Bashan are also named as portions of the land that were rich in pasture (cf. Num 32:1 ff.), namely, of the land to the east of the Jordan, Carmel belonging to the western portion of Canaan. These three portions individualize the whole of the territory which Israel received for its inheritance, and not merely the territory of the kingdom of the ten tribes. The simple reason why no districts in the kingdom of Judah are mentioned, is that Judah possessed no woody districts abounding in grass and pasture resembling those named. Moreover, the prayer refers to the whole of Israel, or rather to the remnant of the whole nation that has been rescued from the judgment, and which will form an undivided flock under the Messiah (cf. Mic 5:2; Isa 11:13; Eze 37:15 ff.). ימי עולם , "the days of old,"are the times of Moses and Joshua, when the Lord brought Israel with His mighty arm into the possession of the promised land. The Lord answers this prayer, by promising, according to His abundant goodness, more than the church has asked. Mic 7:15. "As in the days of thy going out of the land of Egypt will I cause it to see wonders. Mic 7:16. Nations will see it, and be ashamed of all their strength: they will lay the hand upon the mouth, their ears will become deaf. Mic 7:17. They will lick dust like the snake, like the reptiles of the earth they come trembling out of their castles: they will go trembling to Jehovah our God, and before thee will they fear." The wonders ( niphlâ'ōth ; cf. Exo 3:20; Exo 15:11; Psa 78:11) with which the Lord formerly smote Egypt, to redeem His people out of the bondage of that kingdom of the world, will the Lord renew for His people. In צאתך the nation is addressed, whilst the suffix of the third pers. attached to אראנּוּ points back to עמּך in Mic 7:14. The miraculous deeds will make such an impression, that the heathen nations who see them will stand ashamed, dumb and deaf with alarm and horror. Ashamed of all their strength, i.e., because all their strength becomes impotence before the mighty acts of the Almighty God. Laying the hand upon the mouth is a gesture expressive of reverential silence from astonishment and admiration (cf. Jdg 18:19; Job 21:5, etc.). Their ears shall become deaf "from the thunder of His mighty acts, Job 26:14, the qōl hâmōn of Isa 33:8"(Hitzig). With this description of the impression made by the wonderful works of God, the words of God pass imperceptibly into words of the prophet, who carries out the divine answer still further in an explanatory form, as we may see from Isa 33:17 . The heathen will submit themselves to Jehovah in the humblest fear. This is stated in Mic 7:17. Licking the dust like the serpent contains an allusion to Gen 3:14 (cf. Psa 72:9 and Isa 49:23). זחלי ארץ , earth-creepers, i.e., snakes, recals the זחלי עפר of Deu 32:24. Like snakes, when they are driven out of their hiding-place, or when charmers make them come out of their holes, so will the nations come trembling out of their castles ( misg^e rōth as in Psa 18:46), and tremble to Jehovah, i.e., flee to Him with trembling, as alone able to grant help (see Hos 3:5), and fear before thee. With ממּךּ the prayer passes into an address to Jehovah, to attach to this the praise of God with which he closes his book.

Keil-Delitzsch: Mic 7:18-20

"Who is a God like Thee? removing guilt and passing over iniquity to the remnant of His inheritance. He retaineth not His anger for ever, for He delighteth in mercy. Mic 7:19. He will have compassion upon us again, tread down our transgressions; and Thou wilt cast all their sins into the depths of the sea. Mic 7:20. Mayest Thou show truth to Jacob, mercy to Abraham, which Thou hast sworn to our fathers from the days of old." מי אל כּמוך looks back to Exo 15:11; but whether Micah also plays upon his own name is doubtful. Like the first redemption of Israel out of Egypt, the second or still more glorious redemption of the people of God furnishes an occasion for praising the incomparable nature of the Lord. But whereas in the former Jehovah merely revealed Himself in His incomparable exaltation above all gods, in the restoration of the nation which had been cast out among the heathen because of its sins, and its exaltation among the nations, He now reveals His incomparable nature in grace and compassion. The words נשׂא עון וגו are formed after Exo 34:6-7, where the Lord, after the falling away of Israel from Him by the worship of the golden calf, reveals Himself to Moses as a gracious and merciful God, who forgives guilt and sin. But this grace and compassion are only fully revealed in the restoration and blessing of the remnant of His nation by Jesus Christ. (For Mic 7:18, see Psa 103:9.) As One who delighteth in mercy, He will have compassion upon Israel again ( yâshūbh used adverbially, as in Hos 14:8, etc.), will tread down its sins, i.e., conquer their power and tyranny by His compassion, and cast them into the depths of the sea, as He once conquered the tyrant Pharaoh and drowned him in the depths of the sea (Exo 15:5, Exo 15:10). This believing assurance then closes with the prayer ( tittēn is optative) that the Lord will give His rescued nation truth and mercy ( 'ĕmeth and chesed , after Eze 34:6), i.e., give them to enjoy, or bestow upon them, what He had sworn to the patriarchs (Gen 22:16). Abraham and Jacob are mentioned instead of their family (cf. Isa 41:8).

With this lofty praise of the Lord, Micah closes not only the last words, but his whole book. The New Testament parallel, as Hengstenberg has correctly observed, is Rom 11:33-36; and the μυστήριον made known by the apostle in Rom 11:25. gives us a view of the object and end of the ways of the Lord with His people.

Constable: Mic 6:1--7:20

IV. The third oracle: God's case against Israel and the ultimate triumph of His kingdom chs. 6--7

The writer recorded a third round of messages that first announce judgment on the Israelites for their sins (ch. 6) and then promise future restoration (ch. 7).

Constable: Mic 7:1-7

D. Micah's lament over his decadent society 7:1-7

This section is an individual lament similar to many of the psalms (cf. 1:8-16).

7:1 Micah bewailed his own disappointment with Israel's situation. He compared himself to Israel's fruit pickers and grape gatherers who felt great disappointment over their poor harvests (6:15). Israel should have born more spiritual fruit, but she did not (cf. Isa. 5:7; Mark 11:12-14, 20-22; John 15:1-8; Gal. 5:22-23).

7:2 The prophet, using hyperbole, said he could find no faithful godly (Heb. hasid, from hesed; cf. Hos. 4:1-2) or morally and ethically upright people in the land. Obviously there were some, including Isaiah, but by overstating his case he made his point: there were very few. All of them seemed to wait for the opportunity to advance their own interests, even resorting to violence and bloodshed to do so (cf. 3:10; 6:12). They behaved like hunters waiting to snare unsuspecting birds in their nets.

7:3 They were so skillful at doing evil that it seemed they could do it equally well with either hand; they were ambidextrous when it came to sinning. The leaders always had their hands out to receive a bribe (cf. 3:11). The powerful could expect to get the evil things they wanted because they pulled the necessary strings. These leaders formed networks of conspiracy, like a basket, to entrap the weak.

7:4 The best and most upright of the people were like briars and thorn hedges in that they entangled and hurt all who came in contact with them. As when the people posted a watchman to warn of coming danger, so the prophets, God's watchmen, had announced coming punishment from Yahweh. Yet the people had not heeded their cries of danger. When captivity came, the result would be confusion among the people.

7:5-6 Micah warned the Judeans against trusting in their neighbors, friends, or even wives who reassured them that everything would be all right. They could trust no one because everyone was telling lies to gain their own advantage. They could not trust the members of their own families because everyone was after his or her own interests and would stoop to betrayal to obtain them (cf. Matt. 10:35-36; Mark 13:12; Luke 12:53).

"Man is so made that he finds security in a small group among whom he is accepted and receives support. At the heart of the concentric circles of people known to him there must ever be a stable core of friends, and usually family, if his psychological equilibrium is to be maintained. The prophet gradually penetrates to the center of these inner circles of familiarity: friend--best friend--wife. A man is now forced to go against his nature, retiring within himself and keeping his own counsel, if he is not to face betrayal."⁴²

7:7 In contrast to the Israelites of his day, the prophet determined to watch expectantly and wait patiently for the Lord to act as He had promised (cf. 1 Sam. 4:13; Tit. 2:13). He would bring salvation to His people ultimately (cf. Isa. 59:20). This commitment gave Him confidence that the Lord would hear his prayers.

The reason Micah did not succumb to utter pessimism in view of the terrible conditions in his day is that he determined to trust God. The same faith is much needed in our dark day (cf. Phil. 2:15-16).

Constable: Mic 7:8-20

E. Micah's confidence in the Lord 7:8-20

This final section of the book is also in the form of a lament (cf. vv. 1-7). While Micah spoke as an individual, he spoke for the faithful remnant of Israelites in his day. His sentiments would have been theirs. Thus the lament is communal, but it gives way to glorious praise. Daniel, Ezra, Nehemiah, and many of the psalmists likewise prayed as spokesmen for the faithful as well as for themselves (cf. Dan. 9; Ezra 9; Neh. 9; Lam. 1:10-16, 18-22).

Constable: Mic 7:8-13

1. Advice to the ungodly 7:8-13

7:8 When Micah's enemies saw him experience some discouraging situation, they rejoiced. He told them not to rejoice, because though he fell God would raise him up. Though he appeared to be groping in the darkness (cf. Lam. 3:6), the Lord would be a light to him and illuminate the right path for him to take.

7:9 Micah identified with his people by confessing his guilt (cf. Dan. 9:5, 8, 11, 15). Though he had not personally committed the sins that he criticized his fellow Israelites of practicing, as a part of His nation he was with them in their guilt. He would have to bear the consequences of divine discipline as they did. Nevertheless the divine advocate, whom we have seen indicting the Israelites in this book, would come to the prophet's defense. Micah would not suffer the same amount of punishment as the guilty in the nation. He would eventually come out of his dark circumstances into the light of God's presence, and he would behold God's righteousness. That is, he would see God demonstrate his justice and faithfulness to His promises. God will vindicate the faithful.

7:10 Then Micah's enemies would see God's rightness and feel ashamed for accusing Yahweh of abandoning His watchman. Micah would also see these enemies humiliated and brought low, trodden down like mud in the street (cf. Josh. 10:24; Ps. 110:1).

7:11 That day, when the Israelite critics of Micah and his prophecies would see they were wrong, would be when the walls around vineyards would be rebuilt and the boundaries of Judah extended (cf. Ezek. 47:13-23; Obad. 19-20).⁴³ This refers to the distant future when God will regather and reestablish Israel in her land, in the Millennium, not following the Babylonian captivity. This is clear from what follows.

7:12 Israel's former enemies from all over the world, represented by Assyria and the Euphrates River on the northwest and Egypt on the southeast, would come to the Israelites in their land (cf. Isa. 19:23-25; Amos 9:11-15). They would come from everywhere between the seas and the mountains, a synecdoche for everywhere on earth (cf. Ps. 72:8; Zech. 9:10).

7:13 Before that, however, the earth will become desolate because God will judge its inhabitants for their sinful deeds (cf. Isa. 24:1; 34-35). This will happen in the Tribulation and in the judgment of the nations that will immediately follow the Lord's second coming (cf. Matt. 25:32-33, 46).

Constable: Mic 7:14-17

2. Prayer for deliverance 7:14-17

7:14 Micah prayed that the Lord would again take an active role as the shepherd of His people Israel. Shepherding with His rod (Heb. shebet) implies kingly leadership. This is a request for the promised descendant of David to appear and lead Israel. Presently the Israelites, the flock that Yahweh possessed uniquely (cf. Deut. 4:20), were isolated even though they were inhabiting the land that God had given them. Micah prayed that they might enjoy God's blessings, as when their flocks fed on the lush grazing hills of Bashan and Gilead earlier in their history.

7:15 The Lord replied to Micah's prayer. He promised that He would show Israel miracles again, as when He sent the plagues on Egypt just before the Exodus (cf. Exod. 3:20; 15:11). The Jews' liberation from Gentile domination and return to their own land at the beginning of the Millennium will be a second miraculous Exodus (cf. Hos. 9:3; 11:5, 11; 12:9).

7:16 The Gentile nations will observe this miracle and feel ashamed because they will realize that all their might is inferior to God's power demonstrated in bringing Israel home (cf. v. 7; 3:7). They will not want to speak out against Yahweh or Israel because of reverence and awe or hear any more about what God is doing for His people apparently because His power will be so overwhelming.

7:17 They will become as servile and humble as snakes. Licking the dust is a figure describing total defeat (cf. Gen. 3:14; Ps. 72:9 Isa. 49:23; 65:25). They will surrender to Yahweh, Israel's God, and come before Him in fear and dread of what He will do to them (cf. Phil. 2:10).

Constable: Mic 7:18-20

3. Praise for forgiveness 7:18-20

Micah had prayed, he received the Lord's answer, and this answer moved him to worship (cf. Exod. 34:6-7).⁴⁴

7:18 The prophet praised Yahweh as a God who is unique in that He pardons the rebellious sins of the surviving remnant of His people. "Who is a God like You?" is another rhetorical question (cf. Exod. 15:11; Ps. 35:10; 71:19; 77:13; 89:6; 113:5), and it may be a play on Micah's name, which means "Who is like Yahweh?" No one is just like Him! Pardoning such grave sins is contrary to human behavior, but Yahweh would not retain His anger against the Israelites forever (cf. Ps. 103:9). He will pardon them (cf. 1:5; 3:8; 6:7; Exod. 34:6-7) because He delights to be faithful to His love (Heb. hesed) for them (cf. v. 20).

7:19 Yahweh would again have compassion (tender, heartfelt concern, Heb. rehem) on the Israelites, as He had done so often in their history (cf. Ps. 102:13; 103:4, 13; 116:5; 119:156; Hos. 14:3; Zech. 10:6). He would subdue their iniquities as though they were insects that He stepped on and obliterated. He would do away with their sins as surely as someone gets rid of something permanently by throwing it into the sea (cf. Ps. 103:12). The use of three words for sin in verses 18 and 19 (iniquity, rebellious acts, and sins) gives added assurance of forgiveness. God will forgive all types of Israel's sins.

7:20 The basis of Micah's confidence was that God would be faithful to His promises to Jacob and loyal to His commitment (Heb. hesed) to bless Abraham (cf. Gen. 12:2-3; 13:15; 15:18-21; 17:7-8, 13, 19, 21; 28:13-14; 35:10-12; 48:4; et al.). These were ancient promises that God had sealed with His oath vowing to fulfill them (e.g., Gen. 22:16-18; cf. Rom. 4:13; 2 Cor. 6:16; Heb. 4:1-10; 8:10; 1 Pet. 2:9; Rev. 1:6; 5:10; 21:3, 7).

"Like a day that begins with a dark, foreboding sky but ends in golden sunlight, this chapter begins in an atmosphere of gloom and ends in one of the greatest statements of hope in all the OT."⁴⁵

Guzik: Mic 7:1-20 - Israel's Confession and Comfort

Micah 7 - Israel's Confession and Comfort

A. God's people humbly confess their sin.

1. (1-4) An honest confession of their sinful state.

Woe is me! For I am like those who gather summer fruits, like those who glean vintage grapes; there is no cluster to eat of the first-ripe fruit which my soul desires. The faithful man has perished from the earth, and there is no one upright among men. They all lie in wait for blood; every man hunts his brother with a net. That they may successfully do evil with both hands; the prince asks for gifts, the judge seeks a bribe, and the great man utters his evil desire; so they scheme together. The best of them is like a brier; the most upright is sharper than a thorn hedge; the day of your watchman and your punishment comes; now shall be their perplexity.

a. Woe is me! On behalf of the sinful nation, the Prophet Micah now confesses the sin of God's people. First, he recognizes that their sin has left them impoverished (there is no cluster to eat of the first-ripe fruit which my soul desires). Then he describes some of their specific sins and their general character, revealing their deeply ingrained sin against others.

b. The day of your watchman and your punishment comes; now shall be their perplexity: When the sinner is immersed in sin and feeling successful, they feel like there is no price to pay for their sin. Nevertheless, there will come the day of your watchman and your punishment. The confident self-confidence of the sinner will be turned to perplexity.

2. (5-7) Crumbling relationships among God's people.

Do not trust in a friend; do not put your confidence in a companion; guard the doors of your mouth from her who lies in your bosom. For son dishonors father, daughter rises against her mother, daughter-in-law against her mother-in-law; a man's enemies are the men of his own household. Therefore I will look to the LORD; I will wait for the God of my salvation; my God will hear me.

a. Do not trust in a friend: Because of their rampant sin and selfishness, personal relationships have crumbled among God's people. One cannot trust in a friend or put confidence in a companion, and even blood relatives are at war with each other.

b. Therefore I will look to the LORD . . . my God will hear me: In this sin-immersed culture, there are few people to give confidence or compassion - so one can only look to the LORD.

i. This is a bad thing, because people should be honorable and trustworthy enough so that we can find confidence and compassion from them. Nevertheless, God can use this as a good thing, because it forces people to put their trust in the only One who can never let them down - the God of my salvation.

3. (8-10) The humble state of God's people.

Do not rejoice over me, my enemy; when I fall, I will arise; when I sit in darkness, the LORD will be a light to me. I will bear the indignation of the LORD, because I have sinned against Him, until He pleads my case and executes justice for me. He will bring me forth to the light; I will see His righteousness. Then she who is my enemy will see, and shame will cover her who said to me, "Where is the LORD your God?" My eyes will see her; now she will be trampled down like mud in the streets.

a. Do not rejoice over me, my enemy: Micah speaks for those brought low by personal sin and the sin of the community. In their humble place, he warns their enemies to not rejoice over their condition because when I fall, I will arise and when I sit in darkness, the LORD will be a light to me. "You see me brought low now, but you should know that it isn't for long. God will lift me up."

b. I will bear the indignation of the LORD, because I have sinned against Him: Speaking for the sinful people, Micah "manfully" takes responsibility for their sin. The idea is, "I know that I have sinned, and so I will accept my correction." Micah knows that God's people will stay in their low place until He pleads my case and executes justice for me. They are totally abandoned unto God's care.

i. "Herein is discovered the difference between remorse and penitence. In remorse a man is sorry for himself; he mourns over his sin because it has brought suffering to him. In penitence he is grieved by the wrong sin has done to God; he yields his personal suffering in the confidence that by it God is setting him free from his sin." (Morgan)

c. He will bring me forth to the light; I will see His righteousness: At the same time, there is complete confidence in the salvation of God and their vindication before their enemies. This shows that God's people know their sinful state, but they also know the greatness of God's redemption.

B. God's comfort and pardon to His people.

1. (11-13) The restored city of the people of God.

In the day when your walls are to be built, in that day the decree shall go far and wide. In that day they shall come to you from Assyria and the fortified cities, from the fortress to the River, from sea to sea, and mountain to mountain. Yet the land shall be desolate because of those who dwell in it, and for the fruit of their deeds.

a. In the day when your walls are to be built, in that day the decree shall go far and wide: When the time comes for Israel's restoration, God will send a call out far and wide to gather and restore His people.

b. Yet the land shall be desolate because of those who dwell in it: When God gathers Israel for restoration, they will come to a desolate land, ruined because of the judgment of God on the sin of His people.

2. (14-15) God cares for His people as in days of old.

Shepherd Your people with Your staff, the flock of Your heritage, who dwell solitarily in a woodland, in the midst of Carmel; let them feed in Bashan and Gilead, as in days of old. "As in the days when you came out of the land of Egypt, I will show them wonders."

a. Shepherd Your people with Your staff: After God's people are brought back to the place they belong, they are lovingly cared for by the LORD Himself. The LORD shepherds them, and feeds them.

b. As in the days of old: There was a time when God's people enjoyed this kind of close relationship with Him. Now, that previous relationship will be restored, and He will show them wonders. The wonders come out of the close relationship with the Shepherd.

3. (16-17) The nations are brought low before restored Israel.

The nations shall see and be ashamed of all their might; they shall put their hand over their mouth; their ears shall be deaf. They shall lick the dust like a serpent; they shall crawl from their holes like snakes of the earth. They shall be afraid of the LORD our God, and shall fear because of You.

a. The nations shall see and be ashamed: When Israel is restored to the land and enjoys a restored relationship with the LORD, then those who opposed God's people will see how wrong they were to fight against them.

b. They shall be afraid of the LORD our God, and shall fear because of You: Seeing the greatness of God's restoration will make the nations respect the LORD in a way they didn't before. They will see the power and love of God in action.

4. (18-20) The glorious mercy and pardon of God.

Who is a God like You, pardoning iniquity and passing over the transgression of the remnant of His heritage? He does not retain His anger forever, because He delights in mercy. He will again have compassion on us, and will subdue our iniquities. You will cast all our sins into the depths of the sea. You will give truth to Jacob and mercy to Abraham, which You have sworn to our fathers from days of old.

a. Who is a God like You: In light of the glorious restoration of the Lord, Israel Micah glorifies the God of such great forgiveness (pardoning iniquity and passing over the transgression of the remnant of His heritage). Micah sees that God's forgiveness is so great, that it can't even be compared to what often passes for forgiveness among men.

i. Boice on Who is a God like You: "It is a theme verse and appropriately ends the book. For it is a play on Micah's name. Micah means 'Who is like Yahweh?'"

b. Because He delights in mercy: Why does God have such great mercy and forgiveness to His people? The reasons are in Him, not in His people. It is simply because He delights in mercy.

i. If God delights in mercy, then why are some men lost? Because God doesn't delight in mercy so as to shame His justice. God opens His hand of mercy to all who will receive it, but those who will not receive His mercy can blame only themselves.

ii. If God delights in mercy, then why is He not always merciful? Because there comes time when the guilty must be punished. God's judgments are in themselves expressions of mercy, because they are like the cutting away of cancer. The surgery hurts, but must take place or the whole body will die.

iii. If God delights in mercy, then why is there an unpardonable sin? We should be grateful that there is only one unpardonable sin - the sin of rejecting His mercy.

iv. If God delights in mercy, then why do I feel that He can't have mercy on me? In such cases, we should trust God and not our feelings. "Whatever despair may whisper or doubt may suggest, one text of Scripture is worth fifty fears and doubts, or fifty thousand either . . . All objections to the delight of God in mercy are but illusions of your brain, or delusions of your heart." (Spurgeon)

v. If God is this merciful to those who sin against Him, do we have any justification for not showing mercy to those who sin against us? "To all of you I would say - take care, as you expect the mercy of God, to deal it out to others. Never say, 'I won't forgive,' for you seal your own condemnation when you do, and if you forgive not your brother his trespasses neither will your heavenly Father forgive you. You have chosen your own destruction when you shut the door against your child, or against your neighbor, and say, 'I will treasure up that enmity as long as I live.' I tell you, sirs, your offerings at God's altar are an abomination to him until you have forgiven every one of your fellows his trespasses." (Spurgeon)

c. He will again have compassion on us: God's people once knew His compassion, but they resisted and rejected it. Now they can know it again, confident that He will again have compassion on us.

i. His compassion is shown in that the LORD will subdue our iniquities. He loves us as sinners, but loves us too much to leave us there. His compassion saves us from our sin.

ii. His compassion is shown in that the LORD will cast all our sins in to the depths of the sea. God will not "hold on" to our sin, but forgive us instead. This means there is no "probation" with God's forgiveness. He doesn't forgive our sins just to leave them around to hang over our head. In His compassion, He does away with our sins, casting them to the depths of the sea - and then He puts a "No Fishing" sign there!

iii. His compassion is shown in that the LORD will give truth to Jacob. God's people not only need the His mercy, they need His truth and He is compassionate enough to give His truth as He gives mercy and pardon.

d. Which you have sworn to our fathers from days of old: In concluding His prophecy, Micah sees God's future work as a continuation of His past work to the fathers of Israel. Micah knew that the same love, compassion, and mercy He showed to their fathers was available to them - if they received it in faith.

© 2001 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Evidence: Mic 7:6

Jesus quoted this verse in regard to the persecution that comes to those who live godly in Christ Jesus (see Mat 10:36 ; Mar 3:21 ; Luk 8:19 and Joh 7:5 ).

Evidence: Mic 7:18

God's pardon and mercy is so evidently in the cross of Calvary (also see Eze 33:11 and Joh 1:17 ).

Pendahuluan / Garis Besar

JFB: Micah (Pendahuluan Kitab)

MICAH was a native of Moresheth, not the same as Mareshah in Mic 1:15, but the town called Moresheth-gath (Mic 1:14), which lay near Eleutheropolis, west of Jerusalem, on the border of the Philistine country; so called to distinguish it from Moresheth of Judah. His full name is Micaiah (not the Micaiah mentioned 1Ki 22:8, the son of Imlah), signifying, Who is like Jehovah? The time of his prophesying is stated in the introduction to be in the reigns of Jotham. Ahaz, and Hezekiah, that is, between 757 and 699 B.C. Jeremiah (Jer 26:18) quotes Mic 3:12, as delivered in the reign of Hezekiah. He was thus a contemporary of Isaiah and Hosea. The idolatries practised in the reign of Ahaz accord with Micah's denunciations of such gross evils, and confirm the truth of the time assigned Mic 1:1. His prophecies are partly against Israel (Samaria), partly against Judah. As Samaria, Israel's metropolis, was taken first, and Jerusalem, the capital of Judah subsequently, in the introductory heading, Mic 1:1, Samaria is put first, then Jerusalem. He prophesies the capture of both; the Jews captivity and restoration; and the coming and reign of Messiah. His style is full, round, and perspicuous; his diction pure, and his parallelisms regular. His description of Jehovah (Mic 7:18-19) is not surpassed by any elsewhere in Scripture. The similarity between Isaiah and Micah in some passages (compare Mic 4:1-3, with Isa 2:2-4) is to be accounted for by their being contemporaries, acquainted with each other's inspired writings, and having the same subjects for their theme. HENGSTENBERG maintains that the passage in Micah is the original. Isaiah was somewhat the older, being a prophet in the reign of Uzziah, Jotham's predecessor, whereas Micah began his prophecies under Jotham.

The book consists of two parts: (1) the first through fifth chapters; (2) the sixth and seventh chapters, a dialogue or contestation between Jehovah and His people, in which He reproaches them with their unnatural and ungrateful conduct, and threatens judgment for their corruptions, but consoles them with the promise of restoration from captivity.

Micah stands sixth of the minor prophets in the Hebrew canon, but third in the Septuagint.

JFB: Micah (Garis Besar)

• GOD'S WRATH AGAINST SAMARIA AND JUDAH; THE FORMER IS TO BE OVERTHROWN; SUCH JUDGMENTS IN PROSPECT CALL FOR MOURNING. (Mic. 1:1-16)
• DENUNCIATION OF THE EVILS PREVALENT: THE PEOPLE'S UNWILLINGNESS TO HEAR THE TRUTH: THEIR EXPULSION FROM THE LAND THE FITTING FRUIT OF THEIR SIN: YET JUDAH AND ISRAEL ARE HEREAFTER TO BE RESTORED. (Mic 2:1-13)
• THE SINS OF THE PRINCES, PROPHETS, AND PRIESTS: THE CONSEQUENT DESOLATION OF ZION. (Mic 3:1-12)
• TRANSITION TO THE GLORY, PEACE, KINGDOM, AND VICTORY OF ZION. (Mic 4:1-13) Almost identical with Isa 2:2-4.
• THE CALAMITIES WHICH PRECEDE MESSIAH'S ADVENT. HIS KINGDOM, CONQUEST OF JACOB'S FOES, AND BLESSING UPON HIS PEOPLE. (Mic 5:1-15)
• APPEAL BEFORE ALL CREATION TO THE ISRAELITES TO TESTIFY, IF THEY CAN, IF JEHOVAH EVER DID AUGHT BUT ACTS OF KINDNESS TO THEM FROM THE EARLIEST PERIOD: GOD REQUIRES OF THEM NOT SO MUCH SACRIFICES, AS REAL PIETY AND JUSTICE: THEIR IMPIETIES AND COMING PUNISHMENT. (Mic. 6:1-16)
• THE UNIVERSALITY OF THE CORRUPTION; THE CHOSEN REMNANT, DRIVEN FROM EVERY HUMAN CONFIDENCE, TURNS TO GOD; TRIUMPHS BY FAITH OVER HER ENEMIES; IS COMFORTED BY GOD'S PROMISES IN ANSWER TO PRAYER, AND BY THE CONFUSION OF HER ENEMIES, AND SO BREAKS FORTH INTO PRAISES OF GOD'S CHARACTER. (Mic. 7:1-20)

TSK: Micah 7 (Pendahuluan Pasal)

Overview

Mic 7:1, The church, complaining of her small number, Mic 7:3, and the general corruption, Mic 7:5, puts her confidence not in man, but in God; Mic 7:8, She triumphs over her enemies; Mic 7:14, She prays to God; Mic 7:15, God comforts her by promises of confusion to her enemies; Mic 7:18, and by his mercies.

Poole: Micah (Pendahuluan Kitab)

THE ARGUMENT

IT is by custom become necessary, in writing the arguments on the several prophets, to tell of what country the prophet was; and where the Holy Ghost observes it we may not slight it. Our prophet was, no doubt, of the tribe of Judah, but of what note his family was for riches, authority, or credit appears not to us; these might be eminent for any thing I know, but not mentioned, because his call to, his abilities for, and his discharge of the prophetic office, needed no credentials or countenance from any such external advantages. It is unquestionable he came from God; and his whole prophecy is of Divine authority; Jeremiah gave testimony to it, and cites some considerable authority from the opinion of certain elders of that time who held him to be a prophet sent of God, Jer 26:17-19 . He was not, as some were, confined to one kingdom, but had his commission enlarged to preach to the kingdom of Israel and Judah, which were now grown old in sin, and universally corrupted with idolatry and impiety, with inhumanity and cruel oppression, with falsehood and deceits, ingratitude to God and forgetfulness of him, vain confidences in the lying promises of false prophets and in their ceremonial services; all which Micah doth (as faithful in his office) openly, severely, and impartially discover, reprove, and threaten in princes, prophets, and all the people of both kingdoms; which are So closely joined by the prophet, that it requires a very steady and quick eye to discern which of the two is most directly concerned in the prophet’ s discourse, or whether both are equally intended, yet so as in order of time Israel first, and Judah next. His phrase, and connexions, and transitions are many times obscure, and fairly capable of different accounts, as every one will see, who can and will read the Hebrew text, and the paraphrases or commentaries of men learned in that kind of learning. The prophet’ s style is very lofty, as is his contemporary Isaiah, many times, and I little doubt they were acquainted and conversed with each other: his discourses have a very particular respect to the temper of those times he lived in, and will be clearest understood by those that do distinctly read over and digest the history of Israel and Judah, as they are reported in 1 Kings and 2 Kings from the first apostacy of Israel from God and their revolt from the house of David. But more especially the stories of Judah, through the reigns of Jotham, Ahaz, and Hezekiah; and of Israel: through the times of Zachariah, Shallum, Menahem, Pekah, and Hoshea; in which most of the sins here reproved and threatened did reign, and which were, whilst Micah lived, punished according to his word with sword, famine, pestilence, and captivity: he lived to see Israel made a desolation and a hissing, and survived this dead kingdom about ten years. Judah’ s calamity followed surely, and not slowly, for within one hundred and thirty or one hundred and thirty-three years Jerusalem was ruined and the Jews carried captives to Babylon. Many passages of our prophet have both their literal and historical reference, and their spiritual and mystical: in this latter I have been sparing, because the design of the present work was to give the plain literal sense, yet I have seldom (if ever) omitted to point out the mystery. If any one see more into this, and be larger in it than the author, let such one know, the author had his reasons why he said so little, though he saw more, of the mystical reference of the words to the Messiah, his birth, his kingdom, the redemption of the elect, the calling of the Gentiles, and other evangelical truths contained in our prophet, who did certainly preach the gospel as well as the law to his hearers.

Poole: Micah 7 (Pendahuluan Pasal)

CHAPTER 7

The church, complaining of the scarcity of good men, Mic 7:1,2 , and the general corruption, Mic 7:3,4 , putteth not confidence in man, but in God, Mic 7:5-7 . She triumpheth in hopes of restoration after affliction, Mic 7:8-13 . She prayeth to God, Mic 7:4 . God answereth her with promises of confounding her enemies, Mic 7:15-17 . God’ s mercies to his people, Mic 7:18-20 .

All are agreed in the scope and meaning of these words, that they are designed a complaint for the great scarcity of men that feared God, did justice, and loved mercy; and so the prophet begins with a pathetical complaint,

MHCC: Micah (Pendahuluan Kitab)

Micah was raised up to support Isaiah, and to confirm his predictions, while he invited to repentance, both by threatened judgments and promised mercies. A very remarkable passage, Mic 5:1-15 contains a summary of prophecies concerning the Messiah.

MHCC: Micah 7 (Pendahuluan Pasal)

(Mic 7:1-7) The general prevalence of wickedness.

(Mic 7:8-13) Reliance on God, and triumph over enemies.

(Mic 7:14-20) Promises and encouragements for Israel.

Matthew Henry: Micah (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Prophecy of Micah

We shall have some account of this prophet in the first verse of the book of his prophecy; and therefore shall here only observe that, being contemporary with the prophet Isaiah (only that he began to prophesy a little after him), there is a near resemblance between that prophet's prophecy and this; and there is a prediction of the advancement and establishment of the gospel-church, which both of them have, almost in the same words, that out of the mouth of two such witnesses so great a word might be established. Compare Isa 2:2, Isa 2:3, with Mic 4:1, Mic 4:2. Isaiah's prophecy is said to be concerning Judah and Jerusalem, but Micah's concerning Samaria and Jerusalem; for, though this prophecy be dated only by the reigns of the kings of Judah, yet it refers to the kingdom of Israel, the approaching ruin of which, in the captivity of the ten tribes, he plainly foretels and sadly laments. What we find here in writing was but an abstract of the sermons he preached during the reigns of three kings. The scope of the whole is, I. To convince sinners of their sins, by setting them in order before them, charging both Israel and Judah with idolatry, covetousness, oppression, contempt of the word of God, and their rulers especially, both in church and state, with the abuse of their power; and also by showing them the judgments of God ready to break in upon them for their sins. II. To comfort God's people with promises of mercy and deliverance, especially with an assurance of the coming of the Messiah and of the grace of the gospel through him. It is remarkable concerning this prophecy, and confirms its authority, that we find two quotations out of it made publicly upon very solemn occasions, and both referring to very great events. 1. One is a prediction of the destruction of Jerusalem (Mic 3:12), which we find quoted in the Old Testament, by the elders of the land (Jer 26:17, Jer 26:18), in justification of Jeremiah, when he foretold the judgments of God coming upon Jerusalem, and to stay the proceedings of the court against him. " Micah (say they) foretold that Zion should be ploughed as a field, and Hezekiah did not put him to death; why then should we punish Jeremiah for saying the same?" 2. Another is a prediction of the birth of Christ (Mic 5:2) which we find quoted in the New Testament, by the chief priests and scribes of the people, in answer to Herod's enquiry, where Christ should be born (Mat 2:5, Mat 2:6); for still we find that to him bear all the prophets witness.

Matthew Henry: Micah 7 (Pendahuluan Pasal)

In this chapter, I. The prophet, in the name of the church, sadly laments the woeful decay of religion in the age wherein he lived, and the deluge of impiety and immorality which overwhelmed the nation, which levelled the differences, and bore down the fences, of all that is just and sacred (Mic 7:1-6). II. The prophet, for the sake of the church, prescribes comforts, which may be of use at such a time, and gives counsel what to do. 1. They must have an eye to God (Mic 7:7). 2. They must courageously bear up against the insolences of the enemy (Mic 7:8-10). 3. They must patiently lie down under the rebukes of their God (Mic 7:9). 4. They must expect no other than that the trouble would continue long, and must endeavour to make the best of it (Mic 7:11-13). 5. They must encourage themselves with God's promises, in answer to the prophet's prayers (Mic 7:14, Mic 7:15). 6. They must foresee the fall of their enemies, that now triumphed over them (Mic 7:16, Mic 7:17). 7. They must themselves triumph in the mercy and grace of God, and his faithfulness to his covenant (Mic 7:18-20), and with that comfortable word the prophecy concludes.

Constable: Micah (Pendahuluan Kitab)

Introduction

Title and Writer

The title, as usual in the prophetical books of the Old Testament, comes from the name of the traditional writer.

The name "Micah" is a shortened form of "Micaiah," which means "Who is like Yahweh?" The prophet's hometown was Moresheth-gath, which stood about 25 miles southwest of Jerusalem in Judah (1:1). It was called Moresheth-gath (1:14) because it was fairly close to the Philistine town of Gath, the exact location of which is uncertain today. Moresheth-gath was also about six miles northeast of Lachish, an important Judean town in Micah's day because it stood on an international trade route.

Unity

Critics of the book have tried to prove that it is the product of several writers or editors (redactors). The reason for this view is its lack of apparent coherence. Chapters 4-7 have become the target of most critical attack, yet the book is obviously coherent in its basic structure.¹

Date and Place of Composition

Micah prophesied during the reigns of the Judean kings Jotham (750-732 B.C.), Ahaz (732-715 B.C.), and Hezekiah (715-686 B.C.; 1:1). This made him a late eighth-century contemporary of Isaiah, who also ministered in the Southern Kingdom of Judah (cf. Isa. 1:1), and Amos and Hosea, who ministered in the Northern Kingdom of Israel (cf. Amos 1:1; Hos. 1:1). These were years of economic affluence and international peace but spiritual decadence for both kingdoms, especially Israel.

However, Micah witnessed the fall of the Northern Kingdom to Assyria in 722 B.C. He also lived through the invasion of Judah by the Assyrians under King Sennacherib in 701 B.C. According to Sennacherib's own records he captured 46 of King Hezekiah's strong cities, walled forts, and countless small villages. He claimed to have taken captive over 200,000 Judahites plus innumerable animals. Two of the Judean cities taken were Lachish, second only to Jerusalem in importance, and Moresheth-gath, Micah's hometown. Micah referred to the distress that this foreign invasion produced in Judah (1:10-16; 5:6).

Audience and Purpose

Micah ministered to the people of Judah, the Southern Kingdom. He predicted the destruction of the Northern Kingdom of Israel by the Assyrians and warned the Judeans that God would discipline them too for their sins. As in all the prophetical books, the standard by which God measured His people was the Mosaic Covenant. If they obeyed, they would enjoy blessing, but if they disobeyed, they could expect punishment (cf. Lev. 26; Deut. 28). Micah, too, pointed out how the Israelites had broken the covenant and that judgment was inevitable, but he also promised ultimate restoration in view of God's promises to the patriarchs.²

Structure and Emphases

The Book of Micah consists of three messages. In each one the theme of judgment is prominent, but there is also mention of restoration and a remnant (2:12; 4:7; 5:7-8; 7:18). Eventually God would restore the Israelites to a position of world prominence under their Messiah.

Distinctive characteristics

The main aspects of God that Micah emphasized were His sovereignty, self-consistency, and His leadership of all events and His people toward His ultimate plans and purposes for them.

Like the other eighth-century prophets, Micah attacked the idolatry that accompanied the acceptance of Canaanite worship. However, his distinctive burden was the social injustices that marked the ruling class (2:1, 8-9; 3:11; 6:11; cf. Amos). He was a champion of civil rights.

Micah wrote about the coming Messiah. He predicted His birthplace, lineage, and origin (5:2), His future reign (4:1-7; 5:4), and referred to Him as Israel's king (2:13) and ruler (5:2).

"Micah's doctrine of the remnant is unique among the Prophets and is perhaps his most significant contribution to the prophetic theology of hope. The remnant is a force in the world, not simply a residue of people, as the word remnant' (she'erit) may seem to imply. It is a force that will ultimately conquer the world (4:11-13). This triumph, while presented in apparently militaristic terminology (4:13; 5:5-6), is actually accomplished by other than physical force [cf. Matt. 5:3-12]. By removing everything that robs his people of complete trust in him (5:10-15), the Ruler from Bethlehem will effect the deliverance of his people. The source of power for God's people in the world is their absolute trust in him and his resources."³

As many of the prophetical books, Micah is primarily poetry. One of the prominent features of Hebrew poetry is parallelism of thought, and this marks Micah. Micah used his native language as a craftsman. He utilized puns, wordplays, and probing questions. This book, like the other Prophets, is a collection of messages that Micah delivered.

There is one citation from Micah in the Old Testament and two in the New. The elders of Jerusalem in Jeremiah's day referred to Micah to support not persecuting Jeremiah for predicting judgment on Jerusalem (Jer. 26:17-19). Matthew quoted Micah 5:2 as predicting the birthplace of Messiah (Matt. 2:5-6), and he recorded Jesus' quotation of Micah 7:6 regarding conflict within families (Matt. 10:35-36).

"In OT study Micah has tended to be overshadowed by Amos and Hosea and especially by his great contemporary Isaiah, whose prophetic material has been preserved in much greater quantity. Stylistically, to be sure, he sometimes has more of the qualities of an orator than of a poet. But his message is proclaimed with no uncertain sound, as with passionate forthrightness he attacks the social evils of his day. His stubborn refusal to float on the tide of his social environment, and his courageous stand for his convictions of God's truth, must commend Micah to believers in every age."⁴

Message⁵

Micah called all the nations to observe God's judgment of His Chosen People. He wanted the people of the earth to learn that Yahweh is sovereign by observing His dealings with Judah. If Israel had been faithful to God's purpose for her, all the nations would have learned how wonderful it can be to live under the government of Yahweh. But Israel had failed in her calling. Therefore, Micah pointed out, for the benefit of all people, that those who serve under God's government can expect judgment when they fail in their calling.

Micah was very much aware of the throne in heaven, God's throne, His eternal sovereignty over all people, including His chosen people. He was also aware of the failure of the throne on earth, the failure of King Ahaz of Judah.

Micah was a contemporary of Isaiah, and both these prophets ministered in the Southern Kingdom during Ahaz's reign. But Micah's emphasis was different from Isaiah's. Isaiah focused on the throne in heaven. He saw the Lord high and lifted up above the earth ruling in sovereign majesty and providing salvation for all people. Micah focused on the human rulers under the divine sovereign. He spoke of "the powers that be" that are ordained of God (Rom. 13:1). His eyes were on the earth. He saw the sin and corruption, the sighing and crying of the people, their agony and tears, and he traced these tragedies to the misrule of people in authority in Judah.

The unique contribution of Micah is twofold. First, he unmasked and denounced the false rulers. Second, he unveiled and proclaimed the true Ruler. The false rulers were the princes, priests, and prophets that surrounded him. The true Ruler was someone whom Micah saw coming in the future to rule and reign properly.

Let's look first at Micah's picture of false authority. We see it clearly in 3:11: "Israel's leaders pronounce judgment for a bribe, her priests instruct for a price, and her prophets divine for money." Micah identified all three major types of Judahite rulers as corrupt: civil leaders (the princes), religious leaders (the priests), and moral leaders (the prophets). The judges were judging according to who paid them best. The priests were teaching the people but only for what they could get out of it. The prophets were not really prophesying messages from the Lord but were divining; they were practicing sorcery and witchcraft for money and passing these revelations off as the word of the Lord. In every case, ministry was being conducted, but for selfish motives, for what the ministers could get out of ministering. Let's look more closely at these leaders and the effects of their actions.

The judges were passing judgment in legal cases because they hated good and loved evil (3:2a). They should have "known" judgment (3:1). That is, they should have practiced justice, ruled justly, and shown no partiality. Instead they were, as Micah described them, tearing the skin off the people, eating their flesh, and chopping up their bones like butchers (3:2b-3). They were robbing the people like soldiers who took the spoils of war. They were not impartial. They did not represent God, the true judge of His people. They were corrupt.

The priests were no better. When we think of Israel's priests, we probably think of them offering the sacrifices that the people brought to the temple. But one of the primary responsibilities of the priests in Israel was to teach the people the Word of God (Deut. 17:8-13). This was really a more important ministry than cutting up animals. This manward duty was more significant than their Godward duty. God scattered the priests in Israel, rather than giving them one geographic region to inhabit, so they could teach the people God's will. Yet the priests in Micah's day were just telling the people what the Judahites wanted to hear, not what God had said. And they were doing it for money. They distorted their messages to get a favorable response to their messages.

The prophets claimed to have received fresh messages from the Lord for the people. But most of the prophets in Micah's day delivered favorable "words from the Lord" only if they received adequate compensation. If the people did not pay them well, they either gave a message of doom or no message at all. They were getting messages for the people all right, but they were messages from the wrong source. Their "prophecies" amounted to sorcery and witchcraft. Micah wrote of them in 5:3, "When they have something to bite with their teeth, they cry, Peace.' But against him who puts nothing in their mouths, they declare holy war." The people had to pay for good prophecies. Otherwise they would get prophecies of gloom and doom.

Wherever you find distressed and suffering people, the cause is usually their leaders. If the leaders are out of harmony with God, if they love evil and hate good, if they are selfish rather than servants, the people suffer. This is true no matter what form of government exists. Every form of government has the equivalent of princes, priests, and prophets: civil, religious, and moral leaders. Corrupt authorities rule for their own benefit, not for the benefit of the people.

Yet Micah saw through the smog of his own day to a ruler on the distant horizon beyond.

He saw this One coming out of human obscurity, not out of a position of power. He would arise from the obscure town of Bethlehem in Judah, but His real origin was eternity (5:2).

He would arise and shepherd His flock in the strength of the Lord (5:4). He would faithfully represent Yahweh and act in His strength. He would not serve Himself but the Lord. He would not be a crooked judge but impartial. He would not pervert the truth to glorify Himself but would tell the truth, the whole truth, and nothing but the truth. He would not pass deceitful and destructive messages to the people but only the true words of the Lord.

The result of His ministry would be peace, not distress and suffering (5:5a). The negative side of His rule would be the destruction of all the things the people's false rulers had encouraged them to trust in: horses, chariots, cities, strongholds, treaties, witchcraft, images, and idols. The strength of a nation is never in these things but in its leaders. Israel would one day have a Ruler that would provide adequate strength for her. He would not abuse her but glorify her.

The permanent value of Micah is that it reminds us that the test of authority is its motive. If the motive of leaders is self-aggrandizement, self-service, and self-glory, their leadership is corrupt and pernicious.

The strength of leaders is in their recognition of Yahweh. We see this clearly in that One whom Micah saw arising out of obscure human conditions, yet with the authority of eternity behind Him, to take the reigns of power and produce peace. When He came the first time, the obscurity of His human background so blinded the eyes of His contemporaries that they rejected Him and said, "We will not have this man reign over us!" But when He comes the second time, no one will be able to resist His eternal authority, and He will reign over the whole world. He will provide the perfect civil, religious, and moral leadership that this world has longed for but has never yet enjoyed.

In the meantime, our duty is to obey Him because our eyes of faith have seen Him and our hearts know Him. As His disciples we must serve, as He will serve, in whatever sphere of leadership or position of authority we may occupy. And we must eagerly await His return in power and great glory.

Micah is a great book because it contrasts imperfect leaders with the perfect leader. It uncovers present corruption, but it also gives us hope of future celebration. It assures us that God will replace selfish leadership with selfless leadership. It provides negative and positive leadership models for church leaders and individual Christians today.

Constable: Micah (Garis Besar)

Outline

I. Heading 1:1

II. The first oracle: Israel's impending judgment and future restoration 1:2-2:13

A. The judgment coming on Israel 1:2-7

B. Lamentation over the coming judgment 1:8-16

1. Micah's personal response 1:8-9

2. Micah's call for the people's response 1:10-16

C. The sins of Judah 2:1-11

1. Sins of the wealthy 2:1-5

2. Sins of the false prophets and the greedy 2:6-11

D. A prediction of future regathering and leadership 2:12-13

III. The second oracle: the guilt of Israel's leaders and her future hope chs. 3-5

A. Condemnation of Israel's leaders ch. 3

1. The guilt of Israel's civil leaders 3:1-4

2. The guilt of Israel's religious leaders 3:5-8

3. The indictment of Israel's leaders 3:9-12

B. Blessing for Israel in the future chs. 4-5

1. The exaltation of Zion 4:1-8

2. The might of Zion 4:9-5:1

3. The King of Zion 5:2-5a

4. The peace of Zion 5:5b-6

5. The vindication of Zion 5:7-9

6. The purification of Zion 5:10-15

IV. The third oracle: God's case against Israel and the ultimate triumph of His kingdom chs. 6-7

A. The Lords' indictment against His people 6:1-5

B. Micah's response for the Israelites 6:6-8

C. The Lord's sentence of judgment 6:9-16

1. Israel's sins 6:9-12

2. Israel's punishment 6:13-16

D. Micah's lament over his decadent society 7:1-7

E. Micah's confidence in the Lord 7:8-20

1. Advice to the ungodly 7:8-13

2. Prayer for deliverance 7:14-17

3. Praise for forgiveness 7:18-20

Constable: Micah

Micah

Bibliography

Aharoni, Y. The Land of the Bible. Philadelphia: Westminster Press, 1967.

Allen, Leslie C. The Books of Joel, Obadiah, Jonah and Micah. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Martin, John A. "Micah." In The Bible Knowledge Commentary: Old Testament, pp. 1475-92. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Mays, J. Micah: A Commentary. Old Testament Library series. Philadelphia: Westminster Press, 1976.

McComiskey, Thomas Edward. "Micah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

The New Bible Dictionary, 1962. S.v. "Shepherd," by R. A. Stewart.

Thomas, D. W., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Copyright 2003 by Thomas L. Constable

Haydock: Micah (Pendahuluan Kitab)

INTRODUCTION.

THE PROPHECY OF MICHEAS.

Micheas, of Morasti, a little town in the tribe of Juda, was cotemporary with the prophet Isaias, whom he resembles both in his spirit and his style. He is different from the prophet Micheas, mentioned in the Third Book of Kings, (chap. xxii.) for that Micheas lived in the days of king Achab, one hundred and fifty years before the time of Ezechias, under whom this Micheas prophesied, (Challoner) as he did in the two preceding reigns. (Haydock) --- He addresses both Israel and Juda, and predicts the happiness of the Jews after the captivity, as a figure of what the church should enjoy. (Calmet) --- The Jews shall embrace the faith at last, after the Gentiles. (Worthington) --- We have only a small part of the predictions of Micheas, though he may have written no more. His style is obscure, like that of Osee. (Calmet) --- His name signifies "humility," or "who is like." (St. Jerome)

Gill: Micah (Pendahuluan Kitab)

INTRODUCTION TO MICAH

This book is called, in the Hebrew copies, "Sepher Micah", the Book of Micah; in the Vulgate Latin version "the Prophecy of Micah"; and in the Syriac version "the Prophecy of the Prophet Micah". This prophet is not the same with Micaiah the son of Imiah, who lived in the times of Ahab and Jehoshaphat, 1Ki 22:8; for, as Aben Ezra observes, there were many generations between them, at least many reigns of kings, as Jehoram, Ahaziah, Joash, Amaziah, and Uzziah, all which made up a hundred and thirty years; their names indeed seem to be the same, since he that is called Micaiah, 1Ki 22:8; is called Micah, 2Ch 18:14; and this our prophet is named Micaiah in Jer 26:18; which is with some of the same signification with Michael. So Abarbinel interprets, it, "who [is] as God"; see Mic 7:18; which Hillerus ^a confutes, and renders it, "the contrition, attrition, attenuation, and depauperation, of the Lord"; deriving it from Kwm, which signifies to be depressed, humbled, weakened, and impoverished, as others do; which name, some think, was given him by his parents, because of their low estate, their meanness and poverty; but of them we have no account: however, this is much more probable than the reason Cornelius a Lapide gives of his name, that he was so called because he prophesied of Christ, who was poor, and that he should be born in a poor country village. As for his country, and the place of his birth, and the time in which he lived, they may be gathered from Mic 1:1; by which it will appear that he was not of the tribe of Ephraim, as Pseudo-Epiphanius ^b says but of the tribe of Judah; whose kings' reigns in which he prophesies are only made mention of; though his prophecies concerned both Israel and Judah, and he reproves both for their sins, and foretells their various captivities; and, for the comfort of God's people, says many things concerning the Messiah, his incarnation the place of his birth, which no prophet so clearly points at as he, the execution of his offices, prophetic, priestly, and kingly; the blessings of grace that came by him, pardon of sin, atonement, &c. and the happiness and glory of his church in the latter day. The authority of this book is confirmed both by the elders of Judah in the times of Jeremiah, who quote a passage out of it; Mic 3:12; which they improve in favour of that prophet, Jer 26:17; and by the chief priests and Scribes in the time of Herod, who refer that prince to a prophecy in this book for the place of the Messiah's birth, Mic 5:2; see Mat 2:4. He is thought to have prophesied thirty or forty years, Bishop Usher ^c places him in the year of the world 3291 A.M., and 713 B.C.; but, according to Mr. Whiston ^d, he prophesied 750 B.C., and so Mr. Bedford ^e, and three after the building of the city of Rome; and he foretells the captivity of the ten tribes thirty years, and the coming of Sennacherib forty years, before they came to pass; but when and where he died, and was buried, no certain proof can be given. Pseudo-Epiphanius, confounding him with Micaiah in Ahab's time, says ^f he was killed by his son Joram, who cast him down from a precipice, and was buried at Morathi, his native place, near the burying ground of Enakeim, and his grave was well known to that day. And, according to Jerom ^g, the grave of this our prophet was at Morasthi, and in his time turned into a church or temple. Sozomen ^h reports, that, in the times of Theodosius the elder, the body of Micah was found by Zebennus bishop of Eleutheropolis at Berathsalia, a mile and a quarter from the city, near which was the grave of Micah, called by the common people the faithful monument, and in their country language Nephsameemana.

Gill: Micah 7 (Pendahuluan Pasal)

INTRODUCTION TO MICAH 7

This chapter begins with a lamentation of the prophet, in the name of the church and people of God, concerning the general depravity and corruption of the times in which he lived, Mic 7:1; then declares what he was determined to do for his relief in such circumstances, Mic 7:7; comforts himself and the church with a good hope and firm belief of its being otherwise and better with them, to the shame and confusion of their enemies that now rejoiced, though without just reason for it, Mic 7:8; with promises of deliverance, after a desolation of the land for some time, Mic 7:11; and with the answer returned to the prayers of the prophet, Mic 7:14; which would issue in the astonishment of the world, and their subjection to the church of God, Mic 7:16; and the chapter is concluded with admiration at the pardoning grace and mercy of God, and his faithfulness to his promises, Mic 7:18.