Teks -- Micah 7:1-9 (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.

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.

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).

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.

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 —

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."

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

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.

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)

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.