Micah 7
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Micah 7
Woe Is Me! The Decay of Godliness
1Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: there is no cluster to eat: my soul desired the firstripe fruit.
Jamieson-Fausset-Brown
CHAPTER 7
Mi 7:1-20. The Universality of the Corruption; the Chosen Remnant, Driven from Every Human Confidence, Turns to God; Triumphs by Faith over Her Enemies; Is Comforted by God's Promises in Answer to Prayer, and by the Confusion of Her Enemies, and So Breaks Forth into Praises of God's Character.
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 Is 28:4) which "my soul desireth" [Maurer]. So I look in vain for any good men left (Mi 7:2).
CHAPTER 7
Mi 7:1-20. The Universality of the Corruption; the Chosen Remnant, Driven from Every Human Confidence, Turns to God; Triumphs by Faith over Her Enemies; Is Comforted by God's Promises in Answer to Prayer, and by the Confusion of Her Enemies, and So Breaks Forth into Praises of God's Character.
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 Is 28:4) which "my soul desireth" [Maurer]. So I look in vain for any good men left (Mi 7:2).
The Pulpit Commentary
§ 5. Israel's penitential acknowledgment of the general corruption.
Woe is me! (Job_10:15). Micah threatens no more; he represents repentant Israel confessing its corruption and lamenting the necessity of punishment. I am as when they have gathered the summer fruits; literally, I am as the gatherings of the fruit harvest. The point of comparison is only to be inferred from the context. At the fruit. harvest no early figs are to be found, and (in the next clause) after the vintage no more grapes; so in Israel there is none righteous left. The Septuagint gives a plainer exposition, Ἐγενήθην ὡς συνάγων καλάμην ἐν ἀμητῷ, "I became as one that gathereth straw in harvest;" so the Vulgate, Factus sum sicut qui collegit in autumno racemos vindimiae, joining the two clauses together. My soul desired the first ripe fruit; better, nor early fig which my soul desired. The holiness and grace of more primitive times are wholly absent from this later period (see Hos_9:10, where a similar figure is used; compare also Christ's dealing with the barren fig tree, Mat_21:18, etc.). The first ripe figs were proverbially sweet and good (see Isa_28:4; Jer_24:2; and Hosea, loc cit.).
§ 5. Israel's penitential acknowledgment of the general corruption.
Woe is me! (Job_10:15). Micah threatens no more; he represents repentant Israel confessing its corruption and lamenting the necessity of punishment. I am as when they have gathered the summer fruits; literally, I am as the gatherings of the fruit harvest. The point of comparison is only to be inferred from the context. At the fruit. harvest no early figs are to be found, and (in the next clause) after the vintage no more grapes; so in Israel there is none righteous left. The Septuagint gives a plainer exposition, Ἐγενήθην ὡς συνάγων καλάμην ἐν ἀμητῷ, "I became as one that gathereth straw in harvest;" so the Vulgate, Factus sum sicut qui collegit in autumno racemos vindimiae, joining the two clauses together. My soul desired the first ripe fruit; better, nor early fig which my soul desired. The holiness and grace of more primitive times are wholly absent from this later period (see Hos_9:10, where a similar figure is used; compare also Christ's dealing with the barren fig tree, Mat_21:18, etc.). The first ripe figs were proverbially sweet and good (see Isa_28:4; Jer_24:2; and Hosea, loc cit.).
2The 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.
Jamieson-Fausset-Brown
2. The Hebrew expresses "one merciful and good in relation to man," rather than to God.
is perished out of the earth--(Psa 12:1).
2. The Hebrew expresses "one merciful and good in relation to man," rather than to God.
is perished out of the earth--(Psa 12:1).
The Pulpit Commentary
This verse explains the preceding comparison; the grape and the early fig represent the righteous man. The good man; LXX; εὐσεβής, the godly, pious man. The Hebrew word (khasidh) implies one who exercises love to others, who is merciful, loving, and righteous. Is perished out of the earth; has disappeared from the world (comp. Psa_14:2, Psa_14:3; and especially Isa_57:1). They all lie in wait for blood. They all practise violence and rapine, and meditate how they may pursue their evil designs, even to the shedding of blood. LXX; πάντες εἰς αἶματα δικάζονται, which narrows the charge to one special kind of iniquity, vie. committing judicial murders. They hunt every man his brother with a net. They ought to love their brethren, their fellow countrymen, partakers of the same hope and privileges (Le 19:18). Instead of this, they pursue them as the fowler traps birds, or the hunter beasts. The word rendered "net" (cherem) is in most versions translated "destruction." Thus, Septuagint, ἐκθλίβουσιν ἐκθλιβῇ: Vulgate, ad mortem venatur; so the Syriac and Chaldee. In the present connection it is best taken as "net" (Hab_1:15).
This verse explains the preceding comparison; the grape and the early fig represent the righteous man. The good man; LXX; εὐσεβής, the godly, pious man. The Hebrew word (khasidh) implies one who exercises love to others, who is merciful, loving, and righteous. Is perished out of the earth; has disappeared from the world (comp. Psa_14:2, Psa_14:3; and especially Isa_57:1). They all lie in wait for blood. They all practise violence and rapine, and meditate how they may pursue their evil designs, even to the shedding of blood. LXX; πάντες εἰς αἶματα δικάζονται, which narrows the charge to one special kind of iniquity, vie. committing judicial murders. They hunt every man his brother with a net. They ought to love their brethren, their fellow countrymen, partakers of the same hope and privileges (Le 19:18). Instead of this, they pursue them as the fowler traps birds, or the hunter beasts. The word rendered "net" (cherem) is in most versions translated "destruction." Thus, Septuagint, ἐκθλίβουσιν ἐκθλιβῇ: Vulgate, ad mortem venatur; so the Syriac and Chaldee. In the present connection it is best taken as "net" (Hab_1:15).
3That 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.
Jamieson-Fausset-Brown
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).
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.
so they wrap it up--The Hebrew is used of intertwining cords together. The "threefold cord is not quickly broken" (Ec 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.
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).
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.
so they wrap it up--The Hebrew is used of intertwining cords together. The "threefold cord is not quickly broken" (Ec 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.
The Pulpit Commentary
That they may do evil, etc. rather, both hands are upon (equivalent to "busy with") evil to do it thoroughly. This clause and the rest of the verse are very obscure Cheyne supposes the text to be corrupt. Henderson renders, "For evil their hands are well prepared;" so virtually Hitzig, Pusey, and the Septuagint. Caspari agrees rather with the Vulgate (Malum manuum suarum dicunt bonum)," Hands are (busy) upon evil to make (it seem) good," which looks to that extremity of iniquity when men "call evil good, and good evil" (Isa_5:20). The general meaning is that they are ready enough to do evil, and, as the next clause says, can be bribed to do anything. The prince asketh; makes some nefarious demand of the judge, some perversion of justice at his hands, as in the case of Naboth (1Ki_21:1-29.). The judge asketh (is ready) for a reward. The judge is willing to do what the prince wishes, if he is bribed for it. LXX; Ὁ κριτής εἰρηνικοὺς λόγους ἐλάλησε, "The judge speaks words of peace" (comp. Mic_3:11; Isa_1:23; Zep_3:8). He uttereth his mischievous desire; or, the mischief of his soul. The rich man speaks out unblushingly the evil that he has conceived in his heart, the wicked design which he meditates. So they wrap it up; better, and they weave it together. The prince, the judge, and the rich man weave their evil plan together, to make it strong and right in others' eyes. The passage is altered in meaning by a different grouping of the Hebrew letters, thus: "The prince demandeth (a reward) to do good; and the judge, for the recompense of a great man, uttereth what he himself desireth. And they entangle the good more than briars, and the righteous more than a thorn hedge." The LXX. carries on the sense to the next verse, Καὶ ἐξελοῦμαι τὰ ἀγαθὰ αὐτῶν ὠς σὴς ἐκτρώγων, "And I will destroy their goods as a consuming moth."
That they may do evil, etc. rather, both hands are upon (equivalent to "busy with") evil to do it thoroughly. This clause and the rest of the verse are very obscure Cheyne supposes the text to be corrupt. Henderson renders, "For evil their hands are well prepared;" so virtually Hitzig, Pusey, and the Septuagint. Caspari agrees rather with the Vulgate (Malum manuum suarum dicunt bonum)," Hands are (busy) upon evil to make (it seem) good," which looks to that extremity of iniquity when men "call evil good, and good evil" (Isa_5:20). The general meaning is that they are ready enough to do evil, and, as the next clause says, can be bribed to do anything. The prince asketh; makes some nefarious demand of the judge, some perversion of justice at his hands, as in the case of Naboth (1Ki_21:1-29.). The judge asketh (is ready) for a reward. The judge is willing to do what the prince wishes, if he is bribed for it. LXX; Ὁ κριτής εἰρηνικοὺς λόγους ἐλάλησε, "The judge speaks words of peace" (comp. Mic_3:11; Isa_1:23; Zep_3:8). He uttereth his mischievous desire; or, the mischief of his soul. The rich man speaks out unblushingly the evil that he has conceived in his heart, the wicked design which he meditates. So they wrap it up; better, and they weave it together. The prince, the judge, and the rich man weave their evil plan together, to make it strong and right in others' eyes. The passage is altered in meaning by a different grouping of the Hebrew letters, thus: "The prince demandeth (a reward) to do good; and the judge, for the recompense of a great man, uttereth what he himself desireth. And they entangle the good more than briars, and the righteous more than a thorn hedge." The LXX. carries on the sense to the next verse, Καὶ ἐξελοῦμαι τὰ ἀγαθὰ αὐτῶν ὠς σὴς ἐκτρώγων, "And I will destroy their goods as a consuming moth."
4The 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.
Jamieson-Fausset-Brown
4. as a brier--or thorn; pricking with injury all who come in contact with them (2Sa 23:6, 7; Is 55:13; Eze 2:6).
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].
now--at the time foretold, "at that time"; the prophet transporting himself into it.
perplexity--(Is 22:5). They shall not know whither to turn.
4. as a brier--or thorn; pricking with injury all who come in contact with them (2Sa 23:6, 7; Is 55:13; Eze 2:6).
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].
now--at the time foretold, "at that time"; the prophet transporting himself into it.
perplexity--(Is 22:5). They shall not know whither to turn.
The Pulpit Commentary
The best of them is as a briar; hard and piercing, catching and holding all that passes by. The plant intended by the word chedek is a thorny one used for hedges (Pro_15:19). Under another aspect thorns are a symbol of what is noxious and worthless (2Sa_23:6), or of sin and temptation. The most upright is sharper (worse) than a thorn hedge. Those who seem comparatively upright are more injurious, tangled, and inaccessible than a hedge of thorns. In punishment of all this corruption, the prophet points to the day of judgment. The day of thy watchmen. The day of retribution foretold by the prophets (Isa_21:6; Jer_6:17; Eze_3:17). And (even) thy visitation; in apposition with the day, the time, and explanatory of punishment. Cometh; is come—the perfect tense denoting the certainty of the future event. Septuagint, Οὐαὶ αἱ ἐκδικήσεις σου ἥκασι, "Woe! thy vengeance is come." Now shall be their perplexity. When this day of the Lord comes, there shall be confusion (Isa_22:5); it shall bring chastise ment before deliverance. The prophet here, as elsewhere, changes from the second to the third person, speaking of the people gene rally. Septuagint, Νῦν ἔσονται κλαυθμοὶ αὐτῶν "Now shall be their weeping;" so the Syriac. Pusey notes the paronomasia here. They were as bad as a thorn hedge (merucah); they shall fall into perplexity (mebucah).
The best of them is as a briar; hard and piercing, catching and holding all that passes by. The plant intended by the word chedek is a thorny one used for hedges (Pro_15:19). Under another aspect thorns are a symbol of what is noxious and worthless (2Sa_23:6), or of sin and temptation. The most upright is sharper (worse) than a thorn hedge. Those who seem comparatively upright are more injurious, tangled, and inaccessible than a hedge of thorns. In punishment of all this corruption, the prophet points to the day of judgment. The day of thy watchmen. The day of retribution foretold by the prophets (Isa_21:6; Jer_6:17; Eze_3:17). And (even) thy visitation; in apposition with the day, the time, and explanatory of punishment. Cometh; is come—the perfect tense denoting the certainty of the future event. Septuagint, Οὐαὶ αἱ ἐκδικήσεις σου ἥκασι, "Woe! thy vengeance is come." Now shall be their perplexity. When this day of the Lord comes, there shall be confusion (Isa_22:5); it shall bring chastise ment before deliverance. The prophet here, as elsewhere, changes from the second to the third person, speaking of the people gene rally. Septuagint, Νῦν ἔσονται κλαυθμοὶ αὐτῶν "Now shall be their weeping;" so the Syriac. Pusey notes the paronomasia here. They were as bad as a thorn hedge (merucah); they shall fall into perplexity (mebucah).
5Trust 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.
Jamieson-Fausset-Brown
5. Trust ye not in a friend--Faith is kept nowhere: all to a man are treacherous (Jr 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" (Mt 10:35, 36; Lu 12:53).
guide--a counsellor [Calvin] able to help and advise (compare Psa 118:8, 9; 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 Pr 16:28 [Grotius].
her that lieth in thy bosom--thy wife (De 13:6).
5. Trust ye not in a friend--Faith is kept nowhere: all to a man are treacherous (Jr 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" (Mt 10:35, 36; Lu 12:53).
guide--a counsellor [Calvin] able to help and advise (compare Psa 118:8, 9; 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 Pr 16:28 [Grotius].
her that lieth in thy bosom--thy wife (De 13:6).
The Pulpit Commentary
Such is the moral corruption that the nearest relations cannot be trusted: selfishness reigns everywhere The prophet emphasizes this universal evil by warning the better portion of the people. Friend … guide. There is a gradation here, beginning with "neighbour," or "common acquaintance," and ending with "wife." The word rendered "guide" means "closest, most familiar friend, as in Psa_55:13 (14, Hebrew). Our version is sanctioned by the Septuagint, ἡγουμένοις, "leaders;" and the Vulgate, duce; but the context confirms the other translation (comp. Pro_16:28; Pro_17:9). Our Lord has used some of the expressions in the next verso in describing the miseries of the latter day (Mat_10:21, Mat_10:35, Mat_10:36; Mat_24:12; comp. Luk_12:53; Luk_21:16; 2Ti_3:2). Keep the doors of thy mouth. Guard thy secrets. (For the phrase, comp. Psa_141:3.) Her that lieth in thy bosom. Thy wife (Deu_13:6; Deu_28:54).
Such is the moral corruption that the nearest relations cannot be trusted: selfishness reigns everywhere The prophet emphasizes this universal evil by warning the better portion of the people. Friend … guide. There is a gradation here, beginning with "neighbour," or "common acquaintance," and ending with "wife." The word rendered "guide" means "closest, most familiar friend, as in Psa_55:13 (14, Hebrew). Our version is sanctioned by the Septuagint, ἡγουμένοις, "leaders;" and the Vulgate, duce; but the context confirms the other translation (comp. Pro_16:28; Pro_17:9). Our Lord has used some of the expressions in the next verso in describing the miseries of the latter day (Mat_10:21, Mat_10:35, Mat_10:36; Mat_24:12; comp. Luk_12:53; Luk_21:16; 2Ti_3:2). Keep the doors of thy mouth. Guard thy secrets. (For the phrase, comp. Psa_141:3.) Her that lieth in thy bosom. Thy wife (Deu_13:6; Deu_28:54).
★6For 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.
Jamieson-Fausset-Brown
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 Lu 21:16; 2Ti 3:1-3).
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 Lu 21:16; 2Ti 3:1-3).
The Pulpit Commentary
For the son dishonoureth; Septuagint, ἀτιμάζει: Vulgate, contumeliam facit; literally, treats as a fool, despises (Deu_32:6, Deu_32:15). (For the rest of the verse, see Mat_10:21, Mat_10:35, etc.) Men of his own house. His domestic servants (Gen_17:27). Henderson, referring to this dissolution of every natural tie, compares Ovid, 'Metamorph.,' 1:144, etc.—
"Vivitur ex rapto; non hospes ab hespite tutus,
Non socer a genero; fratrum quoque gratia rara est;
Imminet exitio vir conjugis, illa mariti;
Lurida terribiles miscent aconita novercae;
Filius ante diem patrios iuquirit in annos;
Victa jacet pietas."
For the son dishonoureth; Septuagint, ἀτιμάζει: Vulgate, contumeliam facit; literally, treats as a fool, despises (Deu_32:6, Deu_32:15). (For the rest of the verse, see Mat_10:21, Mat_10:35, etc.) Men of his own house. His domestic servants (Gen_17:27). Henderson, referring to this dissolution of every natural tie, compares Ovid, 'Metamorph.,' 1:144, etc.—
"Vivitur ex rapto; non hospes ab hespite tutus,
Non socer a genero; fratrum quoque gratia rara est;
Imminet exitio vir conjugis, illa mariti;
Lurida terribiles miscent aconita novercae;
Filius ante diem patrios iuquirit in annos;
Victa jacet pietas."
I Will Look Unto the LORD
7Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.
Jamieson-Fausset-Brown
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 (Mi 7:5, 6), Micah speaks in the name of Israel, who herein, taught by chastisement (Mi 7:4) to feel her sin (Mi 7:9), casts herself on the Lord as her only hope," in patient waiting (La 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).
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 (Mi 7:5, 6), Micah speaks in the name of Israel, who herein, taught by chastisement (Mi 7:4) to feel her sin (Mi 7:9), casts herself on the Lord as her only hope," in patient waiting (La 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).
The Pulpit Commentary
§ 6. Israel expresses her faith in God, though she suffers grievous tribulation, and is confident in the fulfilment of the promised restoration.
Therefore I; rather, but as for me, I, etc. The prophet speaks in the name of the ideal Israel. Though love and confidence have disappeared, and the day of visitation has come, and human help fails, yet Israel loses not her trust in the Lord. Will look; gaze intently, as if posted on a watch tower to look out for help. Will wait with longing trust, unbroken by delay. The God of my salvation. The God from whom my salvation comes (Psa_18:46; Psa_25:5; Psa_27:9; Hab_3:18) My God will hear me. My prayer is sure to be answered (Isa_30:19).
§ 6. Israel expresses her faith in God, though she suffers grievous tribulation, and is confident in the fulfilment of the promised restoration.
Therefore I; rather, but as for me, I, etc. The prophet speaks in the name of the ideal Israel. Though love and confidence have disappeared, and the day of visitation has come, and human help fails, yet Israel loses not her trust in the Lord. Will look; gaze intently, as if posted on a watch tower to look out for help. Will wait with longing trust, unbroken by delay. The God of my salvation. The God from whom my salvation comes (Psa_18:46; Psa_25:5; Psa_27:9; Hab_3:18) My God will hear me. My prayer is sure to be answered (Isa_30:19).
Rejoice Not Against Me, O Mine Enemy
8Rejoice 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.
Jamieson-Fausset-Brown
8. Rejoice not--at my fall.
when I fall, I shall arise--(Psa 37:24; Pr 24:16).
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 (Is 50:7, 8, 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.
8. Rejoice not--at my fall.
when I fall, I shall arise--(Psa 37:24; Pr 24:16).
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 (Is 50:7, 8, 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.
The Pulpit Commentary
Israel in her sorrow and captivity asserts her undiminished confidence in the Lord. O mine enemy. The oppressor of the Church, the worldly power, is represented at one time by Asshur, at another by Babylon. God uses these heathen kingdoms as agents of his vengeance. When I fall; have I fallen; if I have fallen; i.e. suppose I have suffered calamity and loss (Amo_5:2). Sit in darkness. Darkness is another metaphor for distress (Psa_23:4; Isa_9:2; Lam_3:6; Amo_5:18). The Lord shall be a light unto me, giving me gladness and true discernment (comp. Psa_27:1; Psa_97:11). The distinction between darkness and the full light of day is more marked in Eastern countries than in our Northern climes.
Israel in her sorrow and captivity asserts her undiminished confidence in the Lord. O mine enemy. The oppressor of the Church, the worldly power, is represented at one time by Asshur, at another by Babylon. God uses these heathen kingdoms as agents of his vengeance. When I fall; have I fallen; if I have fallen; i.e. suppose I have suffered calamity and loss (Amo_5:2). Sit in darkness. Darkness is another metaphor for distress (Psa_23:4; Isa_9:2; Lam_3:6; Amo_5:18). The Lord shall be a light unto me, giving me gladness and true discernment (comp. Psa_27:1; Psa_97:11). The distinction between darkness and the full light of day is more marked in Eastern countries than in our Northern climes.
9I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness.
Jamieson-Fausset-Brown
9. bear--patiently.
the indignation of the Lord--His punishment inflicted on me (La 3:39). The true penitent "accepts the punishment of his iniquity" (Le 26:41, 43); they who murmur against God, do not yet know their guilt (Job 40:4, 5).
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.
bring me forth to the light--to the temporal and spiritual redemption.
I shall behold his righteousness--His gracious faithfulness to His promises (Psa 103:17).
9. bear--patiently.
the indignation of the Lord--His punishment inflicted on me (La 3:39). The true penitent "accepts the punishment of his iniquity" (Le 26:41, 43); they who murmur against God, do not yet know their guilt (Job 40:4, 5).
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.
bring me forth to the light--to the temporal and spiritual redemption.
I shall behold his righteousness--His gracious faithfulness to His promises (Psa 103:17).
The Pulpit Commentary
I will bear the indignation of the Lord. However long may be the delay before relief comes, Israel will patiently bear the chastisements inflicted upon her, because she knows that they are deserved. This is the language of the penitent people, owning the justice of the sentence, yet trusting to the covenant God, who in wrath remembers mercy. Until he plead my cause. Until God considers that the punishment has done its work, and takes my cause in hand, and judges between me and the instruments of his vengeance. Execute judgment for me. Secure my rights, violated by the heathen, who misuse the power given them by God. The light (see note on Mic_7:8). His righteousness (Mic_6:5); his faithfulness to his premises exhibited in the destruction of the enemies and the restoration of his people. For this conception of the Divine righteousness, Cheyne compares 1Jn_1:9, "He is faithful and righteous to forgive us our sins."
I will bear the indignation of the Lord. However long may be the delay before relief comes, Israel will patiently bear the chastisements inflicted upon her, because she knows that they are deserved. This is the language of the penitent people, owning the justice of the sentence, yet trusting to the covenant God, who in wrath remembers mercy. Until he plead my cause. Until God considers that the punishment has done its work, and takes my cause in hand, and judges between me and the instruments of his vengeance. Execute judgment for me. Secure my rights, violated by the heathen, who misuse the power given them by God. The light (see note on Mic_7:8). His righteousness (Mic_6:5); his faithfulness to his premises exhibited in the destruction of the enemies and the restoration of his people. For this conception of the Divine righteousness, Cheyne compares 1Jn_1:9, "He is faithful and righteous to forgive us our sins."
10Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the LORD thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets.
Jamieson-Fausset-Brown
10. shame shall cover her--in seeing how utterly mistaken she was in supposing that I was utterly ruined.
Where is ... thy God--(Psa 42:3, 10). If He be "thy God," as thou sayest, let Him come now and deliver thee. So as to Israel's representative, Messiah (Mt 27:43).
mine eyes shall behold her--a just retribution in kind upon the foe who had said, "Let our eye look upon Zion." Zion shall behold her foe prostrate, not with the carnal joy of revenge, but with spiritual joy in God's vindicating His own righteousness (Is 66:24; Re 16:5-7).
shall she be trodden down--herself, who had trodden down me.
10. shame shall cover her--in seeing how utterly mistaken she was in supposing that I was utterly ruined.
Where is ... thy God--(Psa 42:3, 10). If He be "thy God," as thou sayest, let Him come now and deliver thee. So as to Israel's representative, Messiah (Mt 27:43).
mine eyes shall behold her--a just retribution in kind upon the foe who had said, "Let our eye look upon Zion." Zion shall behold her foe prostrate, not with the carnal joy of revenge, but with spiritual joy in God's vindicating His own righteousness (Is 66:24; Re 16:5-7).
shall she be trodden down--herself, who had trodden down me.
The Pulpit Commentary
She that is mine enemy. The worldly power is here personified, as so often "the daughter of Jerusalem." Shall see it. She shall see that Israel was not conquered because God was powerless to save. Where is the Lord thy God? The Assyrians always attributed their success in arms to the assistance, of their gods and the superiority of their deities to those of the conquered nations (comp. Isa_10:9-11; Isa_37:10-13). Thus the inscription of the palace of Khorsabad begins, "The gods Assur, Nebo, and Merodach have conferred on me the royalty of the nations.... By the grace and power of the great gods, my masters, I have flung my arms, by my force I have defeated my enemies" ('Records of the Past,' vol. 9.). (For taunts like that in the text, see Psa_42:3; Psa_79:10; Psa_115:2; Joe_2:17.) Mine eyes shall behold her. Israel shall behold the destruction of the enemy. As the mire of the streets (Isa_10:6; Zec_10:5).
She that is mine enemy. The worldly power is here personified, as so often "the daughter of Jerusalem." Shall see it. She shall see that Israel was not conquered because God was powerless to save. Where is the Lord thy God? The Assyrians always attributed their success in arms to the assistance, of their gods and the superiority of their deities to those of the conquered nations (comp. Isa_10:9-11; Isa_37:10-13). Thus the inscription of the palace of Khorsabad begins, "The gods Assur, Nebo, and Merodach have conferred on me the royalty of the nations.... By the grace and power of the great gods, my masters, I have flung my arms, by my force I have defeated my enemies" ('Records of the Past,' vol. 9.). (For taunts like that in the text, see Psa_42:3; Psa_79:10; Psa_115:2; Joe_2:17.) Mine eyes shall behold her. Israel shall behold the destruction of the enemy. As the mire of the streets (Isa_10:6; Zec_10:5).
11In the day that thy walls are to be built, in that day shall the decree be far removed.
Jamieson-Fausset-Brown
11. thy walls ... be built--under Cyrus, after the seventy years' captivity; and again, hereafter, when the Jews shall be restored (Am 9:11; Zec 12:6).
shall the decree be far removed--namely, thy tyrannical decree or rule of Babylon shall be put away from thee, "the statutes that were not good" (Eze 20:25) [Calvin]. Psa 102:13-16; Is 9:4. The Hebrew is against Maurer's translation, "the boundary of the city shall be far extended," so as to contain the people flocking into it from all nations (Mi 7:12; Is 49:20; 54:2).
11. thy walls ... be built--under Cyrus, after the seventy years' captivity; and again, hereafter, when the Jews shall be restored (Am 9:11; Zec 12:6).
shall the decree be far removed--namely, thy tyrannical decree or rule of Babylon shall be put away from thee, "the statutes that were not good" (Eze 20:25) [Calvin]. Psa 102:13-16; Is 9:4. The Hebrew is against Maurer's translation, "the boundary of the city shall be far extended," so as to contain the people flocking into it from all nations (Mi 7:12; Is 49:20; 54:2).
The Pulpit Commentary
The prophet here addresses Zion, and announces her restoration. In the day that thy walls are to be built; rather, a day for building thy walls (gader) cometh. Zion is represented as a vineyard whose fence has been destroyed (Isa_5:5, Isa_5:7). The announcement is given abruptly and concisely in three short sentences. In that day shall the decree be far removed. The decree (Zep_2:2) is explained by Hengstenberg and many commentators, ancient and modern, to he that of the enemy by which they held Israel captive. Keil and others suppose the law to be meant which separated Israel from all other nations, the ancient ordinance which confined God's people and the blessings of the theocracy to narrow limits. This is now to be set aside (comp. Eph_2:11-16), when heathen nations flock to the city of God. Oaspari, Hitzig, Cheyne, and others translate, "shall the bound be afar off," i.e. the boundaries of the land of Israel shall be widely extended (comp. Isa_33:17, which Cheyne explains, "Thine eyes shall behold a widely extended territory"). Wordsworth obtains much the same meaning by taking the verb in the sense of "promulgated," and referring the "decree," as in Psa_2:7, Psa_2:8, to God's purpose of giving to Messiah the utmost parts of the earth for a possession. The building, of the walls does not indicate the narowing of the limits of the theocratic kingdom. Whether chok be taken to signify "decree" (lex, Vulgate) or "boundary," the effect of its removal afar is seen by the next verse to be the entrance of foreign nations into the kingdom of God. The LXX. favours the first interpretation, Ἀποτρίψεται [ἀπώσεται, Alex.] νόμιμά σου [σου omit, Alex.] ἡ ἡμέρα ἐκείνη, "That day shall utterly abolish thy ordinances."
The prophet here addresses Zion, and announces her restoration. In the day that thy walls are to be built; rather, a day for building thy walls (gader) cometh. Zion is represented as a vineyard whose fence has been destroyed (Isa_5:5, Isa_5:7). The announcement is given abruptly and concisely in three short sentences. In that day shall the decree be far removed. The decree (Zep_2:2) is explained by Hengstenberg and many commentators, ancient and modern, to he that of the enemy by which they held Israel captive. Keil and others suppose the law to be meant which separated Israel from all other nations, the ancient ordinance which confined God's people and the blessings of the theocracy to narrow limits. This is now to be set aside (comp. Eph_2:11-16), when heathen nations flock to the city of God. Oaspari, Hitzig, Cheyne, and others translate, "shall the bound be afar off," i.e. the boundaries of the land of Israel shall be widely extended (comp. Isa_33:17, which Cheyne explains, "Thine eyes shall behold a widely extended territory"). Wordsworth obtains much the same meaning by taking the verb in the sense of "promulgated," and referring the "decree," as in Psa_2:7, Psa_2:8, to God's purpose of giving to Messiah the utmost parts of the earth for a possession. The building, of the walls does not indicate the narowing of the limits of the theocratic kingdom. Whether chok be taken to signify "decree" (lex, Vulgate) or "boundary," the effect of its removal afar is seen by the next verse to be the entrance of foreign nations into the kingdom of God. The LXX. favours the first interpretation, Ἀποτρίψεται [ἀπώσεται, Alex.] νόμιμά σου [σου omit, Alex.] ἡ ἡμέρα ἐκείνη, "That day shall utterly abolish thy ordinances."
12In that day also he shall come even to thee from Assyria, and from the fortified cities, and from the fortress even to the river, and from sea to sea, and from mountain to mountain.
Jamieson-Fausset-Brown
12. In that day also--rather, an answer to the supposed question of Zion, When shall my walls be built? "The day (of thy walls being built) is the day when he (that is, many) shall come to thee from Assyria," &c. [Ludovicus De Dieu]. The Assyrians (including the Babylonians) who spoiled thee shall come.
and from the fortified cities--rather, to suit the parallelism, "from Assyria even to Egypt." (Matzor may be so translated). So Assyria and Egypt are contrasted in Is 19:23 [Maurer]. Calvin agrees with English Version, "from all fortified cities."
from the fortress even to the river--"from Egypt even to the river" Euphrates (answering in parallelism to "Assyria") [Maurer]. Compare Is 11:15, 16; 19:23-25; 27:13; Ho 11:11; Zec 10:10.
12. In that day also--rather, an answer to the supposed question of Zion, When shall my walls be built? "The day (of thy walls being built) is the day when he (that is, many) shall come to thee from Assyria," &c. [Ludovicus De Dieu]. The Assyrians (including the Babylonians) who spoiled thee shall come.
and from the fortified cities--rather, to suit the parallelism, "from Assyria even to Egypt." (Matzor may be so translated). So Assyria and Egypt are contrasted in Is 19:23 [Maurer]. Calvin agrees with English Version, "from all fortified cities."
from the fortress even to the river--"from Egypt even to the river" Euphrates (answering in parallelism to "Assyria") [Maurer]. Compare Is 11:15, 16; 19:23-25; 27:13; Ho 11:11; Zec 10:10.
The Pulpit Commentary
He shall come; they shall come. Men shall flock to Zion as the metropolis of the new kingdom (Mic_4:2). The countries named are those in which the Jews were dispersed (see Isa_11:11). Micah embraces in one view the restoration of Israel and the conversion of the heathen (comp. Isa_19:24; Isa_27:12, Isa_27:13). Assyria. The type of the greatest enemy of God. The fortified cities; rather, the cities of Mazor, the strong land, i.e. Egypt. The usual term for Egypt is Mizraim; but Mazor is found in 2Ki_19:24; Isa_19:6; Isa_37:25. Cheyne compares the Assyrian name for this country, Mucar. From the fortress; from Mazor; Septuagint, ἀπὸ Τύρου, "from Tyre" or Tsor. Even to the river. From Egypt to the Euphrates, which was the river par excellence. (Gen_15:18). From sea to sea. Not necessarily from the Mediterranean to the Dead Sea or to the Persian Gulf (as Joe_2:20), but generally, from one sea to another, from the earth as bounded by the seas; so, from mountain to mountain; i.e. not from Lebanon to Sinai, or from Hor (Num_20:22) to Hor (Num_34:7), which is too limited, but from all lands situated between mountain barriers, which are the bounds of the world (comp. Isa_60:3, etc.).
He shall come; they shall come. Men shall flock to Zion as the metropolis of the new kingdom (Mic_4:2). The countries named are those in which the Jews were dispersed (see Isa_11:11). Micah embraces in one view the restoration of Israel and the conversion of the heathen (comp. Isa_19:24; Isa_27:12, Isa_27:13). Assyria. The type of the greatest enemy of God. The fortified cities; rather, the cities of Mazor, the strong land, i.e. Egypt. The usual term for Egypt is Mizraim; but Mazor is found in 2Ki_19:24; Isa_19:6; Isa_37:25. Cheyne compares the Assyrian name for this country, Mucar. From the fortress; from Mazor; Septuagint, ἀπὸ Τύρου, "from Tyre" or Tsor. Even to the river. From Egypt to the Euphrates, which was the river par excellence. (Gen_15:18). From sea to sea. Not necessarily from the Mediterranean to the Dead Sea or to the Persian Gulf (as Joe_2:20), but generally, from one sea to another, from the earth as bounded by the seas; so, from mountain to mountain; i.e. not from Lebanon to Sinai, or from Hor (Num_20:22) to Hor (Num_34:7), which is too limited, but from all lands situated between mountain barriers, which are the bounds of the world (comp. Isa_60:3, etc.).
13Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings.
Jamieson-Fausset-Brown
13. However glorious the prospect of restoration, the Jews are not to forget the visitation on their "land" which is to intervene for the "fruit of (evil caused by) their doings" (compare Pr 1:31; Is 3:10, 11; Jr 21:14).
13. However glorious the prospect of restoration, the Jews are not to forget the visitation on their "land" which is to intervene for the "fruit of (evil caused by) their doings" (compare Pr 1:31; Is 3:10, 11; Jr 21:14).
The Pulpit Commentary
Notwithstanding the land shall be desolate. Very many commentators consider the land of Canaan to be here intended, the prophet recurring to threatenings of judgment before the great restoration comes to pass; but it is best to regard the clause as referring to all the world, exclusive of Canaan. While the Messianic kingdom is set up, judgment shall fail upon the sinful world. "For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted" (Isa_60:12; comp. Rev_12:12). And the material world shall suffer with its inhabitants (Gen_3:15, Gen_3:18; Gen_6:13; Gen_19:25; Isa_34:4, etc.). Their doings. Their evil deeds, especially the rejection of Messiah.
Notwithstanding the land shall be desolate. Very many commentators consider the land of Canaan to be here intended, the prophet recurring to threatenings of judgment before the great restoration comes to pass; but it is best to regard the clause as referring to all the world, exclusive of Canaan. While the Messianic kingdom is set up, judgment shall fail upon the sinful world. "For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted" (Isa_60:12; comp. Rev_12:12). And the material world shall suffer with its inhabitants (Gen_3:15, Gen_3:18; Gen_6:13; Gen_19:25; Isa_34:4, etc.). Their doings. Their evil deeds, especially the rejection of Messiah.
Feed Thy People with Thy Rod
14Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old.
Jamieson-Fausset-Brown
14. Feed thy people--Prayer of the prophet, in the name of his people to God, which, as God fulfils believing prayer, is prophetical of what God would do. When God is about to deliver His people, He stirs up their friends to pray for them.
Feed--including the idea of both pastoral rule and care over His people (Mi 5:4, Margin), regarded as a flock (Psa 80:1; 100:3). Our calamity must be fatal to the nation, unless Thou of Thy unmerited grace, remembering Thy covenant with "Thine heritage" (De 4:20; 7:6; 32:9), shalt restore us.
thy rod--the shepherd's rod, wherewith He directs the flock (Psa 23:4). No longer the rod of punishment (Mi 6:9).
which dwell solitarily in the wood, in ... Carmel--Let Thy people who have been dwelling as it were in a solitude of woods (in the world, but not of it), scattered among various nations, dwell in Carmel, that is, where there are fruit-bearing lands and vineyards [Calvin]. Rather, "which are about to dwell (that is, that they may dwell) separate in the wood, in ... Carmel" [Maurer], which are to be no longer mingled with the heathen, but are to dwell as a distinct people in their own land. Micah has here Balaam's prophecy in view (compare Mi 6:5, where also Balaam is referred to). "Lo, the people shall dwell alone" (Nu 23:9; compare De 33:28). To "feed in the wood in Carmel," is to feed in the rich pastures among its woods. To "sleep in the woods," is the image of most perfect security (Eze 34:25). So that the Jews' "security," as well as their distinct nationality, is here foretold. Also Jr 49:31.
Bashan--famed for its cattle (Psa 22:12; Am 4:1). Parallel to this passage is Jr 50:19. Bashan and Gilead, east of Jordan, were chosen by Reuben, Gad, and half Manasseh, as abounding in pastures suited for their many cattle (Nu 32:1-42; De 3:12-17).
14. Feed thy people--Prayer of the prophet, in the name of his people to God, which, as God fulfils believing prayer, is prophetical of what God would do. When God is about to deliver His people, He stirs up their friends to pray for them.
Feed--including the idea of both pastoral rule and care over His people (Mi 5:4, Margin), regarded as a flock (Psa 80:1; 100:3). Our calamity must be fatal to the nation, unless Thou of Thy unmerited grace, remembering Thy covenant with "Thine heritage" (De 4:20; 7:6; 32:9), shalt restore us.
thy rod--the shepherd's rod, wherewith He directs the flock (Psa 23:4). No longer the rod of punishment (Mi 6:9).
which dwell solitarily in the wood, in ... Carmel--Let Thy people who have been dwelling as it were in a solitude of woods (in the world, but not of it), scattered among various nations, dwell in Carmel, that is, where there are fruit-bearing lands and vineyards [Calvin]. Rather, "which are about to dwell (that is, that they may dwell) separate in the wood, in ... Carmel" [Maurer], which are to be no longer mingled with the heathen, but are to dwell as a distinct people in their own land. Micah has here Balaam's prophecy in view (compare Mi 6:5, where also Balaam is referred to). "Lo, the people shall dwell alone" (Nu 23:9; compare De 33:28). To "feed in the wood in Carmel," is to feed in the rich pastures among its woods. To "sleep in the woods," is the image of most perfect security (Eze 34:25). So that the Jews' "security," as well as their distinct nationality, is here foretold. Also Jr 49:31.
Bashan--famed for its cattle (Psa 22:12; Am 4:1). Parallel to this passage is Jr 50:19. Bashan and Gilead, east of Jordan, were chosen by Reuben, Gad, and half Manasseh, as abounding in pastures suited for their many cattle (Nu 32:1-42; De 3:12-17).
The Pulpit Commentary
§ 7. The prophet in the name of the people prays for this promised salvation, and the Lord assures him that his mercies shall not fail, and that the hostile nations shall be humbled.
Feed thy people with thy rod. The prophet prays to the Shepherd of Israel (Gen_49:24; Psa_80:1), beseeching him to rule and lead his people, and to find them pasture. The "rod" is the shepherd's staff (Le 27:32; Psa_23:4). The flock of thine heritage. So Israel is called (Psa_28:9; Psa_95:7; comp. Zep_3:13). Which dwell solitarily; or, so that they dwell; separate from all other nations, religiously and physically, by institution and geo graphical position. Compare Balaam's words (Num_23:9; also Deu_33:28). It was Israel's special characteristic to be holy, i.e. set apart, and it was only when she observed her duty in this respect that she prospered (see Exo_33:16). In the wood (forest) in the midst of Carmel. The forest would isolate the flock, and secure it from interference. The chief pasture lands west and east of Jordan are named, and the whole country is included in the description. (For Carmel, see note on Amo_1:2.) Bashan and Gilead were also celebrated for their rich pasture. "Bulls of Bashan" were a proverb for well fed animals, and a metaphor for bloated, proud aristocrats (Deu_32:14; Psa_22:12; Eze_39:18; Amo_4:1). Gilead was so excellently adapted for cattle that Reuben and Gad were irresistibly drawn to settle there (Num_32:1, Num_32:5; 1Ch_5:9; see the parallel to this passage in Isa_65:9, Isa_65:10, and Eze_34:13, Eze_34:14). As in the days of old; usually taken to refer to the time of Moses and Joshua, but also and more probably, to that of David and Solomon, which realized the ideal of peace and prosperity (comp. Mic_4:4).
§ 7. The prophet in the name of the people prays for this promised salvation, and the Lord assures him that his mercies shall not fail, and that the hostile nations shall be humbled.
Feed thy people with thy rod. The prophet prays to the Shepherd of Israel (Gen_49:24; Psa_80:1), beseeching him to rule and lead his people, and to find them pasture. The "rod" is the shepherd's staff (Le 27:32; Psa_23:4). The flock of thine heritage. So Israel is called (Psa_28:9; Psa_95:7; comp. Zep_3:13). Which dwell solitarily; or, so that they dwell; separate from all other nations, religiously and physically, by institution and geo graphical position. Compare Balaam's words (Num_23:9; also Deu_33:28). It was Israel's special characteristic to be holy, i.e. set apart, and it was only when she observed her duty in this respect that she prospered (see Exo_33:16). In the wood (forest) in the midst of Carmel. The forest would isolate the flock, and secure it from interference. The chief pasture lands west and east of Jordan are named, and the whole country is included in the description. (For Carmel, see note on Amo_1:2.) Bashan and Gilead were also celebrated for their rich pasture. "Bulls of Bashan" were a proverb for well fed animals, and a metaphor for bloated, proud aristocrats (Deu_32:14; Psa_22:12; Eze_39:18; Amo_4:1). Gilead was so excellently adapted for cattle that Reuben and Gad were irresistibly drawn to settle there (Num_32:1, Num_32:5; 1Ch_5:9; see the parallel to this passage in Isa_65:9, Isa_65:10, and Eze_34:13, Eze_34:14). As in the days of old; usually taken to refer to the time of Moses and Joshua, but also and more probably, to that of David and Solomon, which realized the ideal of peace and prosperity (comp. Mic_4:4).
15According to the days of thy coming out of the land of Egypt will I shew unto him marvellous things.
Jamieson-Fausset-Brown
15. thy ... him--both referring to Israel. So in Mi 7:19 the person is changed from the first to the third, "us ... our ... their." Jehovah here answers Micah's prayer in Mi 7:14, assuring him, that as He delivered His people from Egypt by miraculous power, so He would again "show" it in their behalf (Jr 16:14, 15).
15. thy ... him--both referring to Israel. So in Mi 7:19 the person is changed from the first to the third, "us ... our ... their." Jehovah here answers Micah's prayer in Mi 7:14, assuring him, that as He delivered His people from Egypt by miraculous power, so He would again "show" it in their behalf (Jr 16:14, 15).
The Pulpit Commentary
According to (as in) the days. The Lord answers the prophet's prayer, taking up his last word, and promising even more than he asks, engaging to equal the wonders which marked the exodus from Egypt. That great deliverance was a type and foreshadowing of Messianic salvation (comp. Isa_43:15, etc.; Isa_51:10; 1Co_10:1, etc.). Unto him; unto the people of Israel (Mic_7:14). Marvellous things; Septuagint, Οψεσθε θαυμαστά, "Ye shall see marvellous things." Supernatural occurrences are meant, as Exo_3:20; Exo_15:11; Psa_77:14. We do not read of any special miracles at the return from captivity, so the people were led to look onward to the advent of Messiah for these wonders.
According to (as in) the days. The Lord answers the prophet's prayer, taking up his last word, and promising even more than he asks, engaging to equal the wonders which marked the exodus from Egypt. That great deliverance was a type and foreshadowing of Messianic salvation (comp. Isa_43:15, etc.; Isa_51:10; 1Co_10:1, etc.). Unto him; unto the people of Israel (Mic_7:14). Marvellous things; Septuagint, Οψεσθε θαυμαστά, "Ye shall see marvellous things." Supernatural occurrences are meant, as Exo_3:20; Exo_15:11; Psa_77:14. We do not read of any special miracles at the return from captivity, so the people were led to look onward to the advent of Messiah for these wonders.
16The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf.
Jamieson-Fausset-Brown
16. shall see--the "marvellous things" (Mi 7:15; Is 26:11).
confounded at all their might--having so suddenly proved unavailing: that might wherewith they had thought that there is nothing which they could not effect against God's people.
lay ... hand upon ... mouth--the gesture of silence (Job 21:5; 40:4; Psa 107:42; Is 52:15). They shall be struck dumb at Israel's marvellous deliverance, and no longer boast that God's people is destroyed.
ears ... deaf--They shall stand astounded so as not to hear what shall be said [Grotius]. Once they had eagerly drunk in all rumors as so many messages of victories; but then they shall be afraid of hearing them, because they continually fear new disasters, when they see the God of Israel to be so powerful [Calvin]. They shall close their ears so as not to be compelled to hear of Israel's successes.
16. shall see--the "marvellous things" (Mi 7:15; Is 26:11).
confounded at all their might--having so suddenly proved unavailing: that might wherewith they had thought that there is nothing which they could not effect against God's people.
lay ... hand upon ... mouth--the gesture of silence (Job 21:5; 40:4; Psa 107:42; Is 52:15). They shall be struck dumb at Israel's marvellous deliverance, and no longer boast that God's people is destroyed.
ears ... deaf--They shall stand astounded so as not to hear what shall be said [Grotius]. Once they had eagerly drunk in all rumors as so many messages of victories; but then they shall be afraid of hearing them, because they continually fear new disasters, when they see the God of Israel to be so powerful [Calvin]. They shall close their ears so as not to be compelled to hear of Israel's successes.
The Pulpit Commentary
Shall see. The heathen shall see these marvellous things. Be confounded at (ashamed of) all their might. Hostile nations shall be ashamed when they find the impotence of their boasted power. Compare the effect of the Exodus on contiguous nations (Exo_15:14, etc.; Jos_2:9, Jos_2:10). They shall lay their hand upon their mouth. They shall be silent from awe and astonishment (Jdg_18:19; Job_21:5; Isa_52:15). Their ears shall be deaf. Their senses shall be stupefied by the wonders which they see—that which Job (Job_26:14) calls "the thunder of his mighty deeds." There may also be an allusion to their wilful obstinacy, and unbelief.
Shall see. The heathen shall see these marvellous things. Be confounded at (ashamed of) all their might. Hostile nations shall be ashamed when they find the impotence of their boasted power. Compare the effect of the Exodus on contiguous nations (Exo_15:14, etc.; Jos_2:9, Jos_2:10). They shall lay their hand upon their mouth. They shall be silent from awe and astonishment (Jdg_18:19; Job_21:5; Isa_52:15). Their ears shall be deaf. Their senses shall be stupefied by the wonders which they see—that which Job (Job_26:14) calls "the thunder of his mighty deeds." There may also be an allusion to their wilful obstinacy, and unbelief.
17They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of thee.
Jamieson-Fausset-Brown
17. lick the dust--in abject prostration as suppliants (Psa 72:9; compare Is 49:23; 65:25).
move out of their holes--As reptiles from their holes, they shall come forth from their hiding-places, or fortresses (Psa 18:45), to give themselves up to the conquerors. More literally, "they shall tremble from," that is, tremblingly come forth from their coverts.
like worms--reptiles or crawlers (De 32:24).
they shall be afraid of the Lord--or, they shall in fear turn with haste to the Lord. Thus the antithesis is brought out. They shall tremble forth from their holes: they shall in trepidation turn to the Lord for salvation (compare Note, see on Ho 3:5, and Jr 33:9).
fear because of thee--shall fear Thee, Jehovah (and so fear Israel as under Thy guardianship). There is a change here from speaking of God to speaking to God [Maurer]. Or rather, "shall fear thee, Israel" [Henderson].
17. lick the dust--in abject prostration as suppliants (Psa 72:9; compare Is 49:23; 65:25).
move out of their holes--As reptiles from their holes, they shall come forth from their hiding-places, or fortresses (Psa 18:45), to give themselves up to the conquerors. More literally, "they shall tremble from," that is, tremblingly come forth from their coverts.
like worms--reptiles or crawlers (De 32:24).
they shall be afraid of the Lord--or, they shall in fear turn with haste to the Lord. Thus the antithesis is brought out. They shall tremble forth from their holes: they shall in trepidation turn to the Lord for salvation (compare Note, see on Ho 3:5, and Jr 33:9).
fear because of thee--shall fear Thee, Jehovah (and so fear Israel as under Thy guardianship). There is a change here from speaking of God to speaking to God [Maurer]. Or rather, "shall fear thee, Israel" [Henderson].
The Pulpit Commentary
They shall lick the dust like a serpent (Gen_3:14; Isa_65:25). The enemies of God's people "shall lick the dust" (Psa_72:9), shall be reduced to the utmost degradation (Isa_49:23). They shall move out of their holes, etc.; rather, they come trembling out of their close places (or, fastnesses, Psa_18:46), like crawling things of the earth. They who prided themselves on their security shall come forth from their strongholds in utter fear, driven out like snakes from their lairs (comp. Psa_2:11; Hos_11:10, etc.). They shall be afraid of (whine with fear unto) the Lord our God. They shall be driven by terror to acknowledge the God of Israel. The expression is ambiguous, and may mean servile fear, which makes a man shrink from God. or that fear. which is one step towards repentance; the latter seems intended here, as in Hos_3:5, where, as Pusey says, the words, "and his goodness," determine the character of the fear. Because of (or, before) thee. It is the heathen who are still the subject, not the Israelites (Jer_10:7). The sudden change of persons is quite in the prophet's style.
They shall lick the dust like a serpent (Gen_3:14; Isa_65:25). The enemies of God's people "shall lick the dust" (Psa_72:9), shall be reduced to the utmost degradation (Isa_49:23). They shall move out of their holes, etc.; rather, they come trembling out of their close places (or, fastnesses, Psa_18:46), like crawling things of the earth. They who prided themselves on their security shall come forth from their strongholds in utter fear, driven out like snakes from their lairs (comp. Psa_2:11; Hos_11:10, etc.). They shall be afraid of (whine with fear unto) the Lord our God. They shall be driven by terror to acknowledge the God of Israel. The expression is ambiguous, and may mean servile fear, which makes a man shrink from God. or that fear. which is one step towards repentance; the latter seems intended here, as in Hos_3:5, where, as Pusey says, the words, "and his goodness," determine the character of the fear. Because of (or, before) thee. It is the heathen who are still the subject, not the Israelites (Jer_10:7). The sudden change of persons is quite in the prophet's style.
Who Is a God Like Unto Thee?
18Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.
Jamieson-Fausset-Brown
18. Grateful at such unlooked-for grace being promised to Israel, Micah breaks forth into praises of Jehovah.
passeth by the transgression--not conniving at it, but forgiving it; leaving it unpunished, as a traveller passes by what he chooses not to look into (Pr 19:11). Contrast Am 7:8, and "mark iniquities," Psa 130:3.
the remnant--who shall be permitted to survive the previous judgment: the elect remnant of grace (Mi 4:7; 5:3, 7, 8).
retaineth not ... anger--(Psa 103:9).
delighteth in mercy--God's forgiving is founded on His nature, which delights in loving-kindness, and is averse from wrath.
18. Grateful at such unlooked-for grace being promised to Israel, Micah breaks forth into praises of Jehovah.
passeth by the transgression--not conniving at it, but forgiving it; leaving it unpunished, as a traveller passes by what he chooses not to look into (Pr 19:11). Contrast Am 7:8, and "mark iniquities," Psa 130:3.
the remnant--who shall be permitted to survive the previous judgment: the elect remnant of grace (Mi 4:7; 5:3, 7, 8).
retaineth not ... anger--(Psa 103:9).
delighteth in mercy--God's forgiving is founded on His nature, which delights in loving-kindness, and is averse from wrath.
The Pulpit Commentary
§ 8. The book ends with a lyric ode in praise of God's mercy and faithfulness.
In view of the many provocations and backslidings of the people, Micah is filled with wonder at the goodness and long suffering of God. Who is a God like unto thee? The question seems to recall the prophet's own name, which means, "Who is like Jehovah?" and the clause in Moses' song (Exo_15:11), "Who is like unto thee, O Lord, among the gods?" Such comparisons are made from the standpoint of the nations who believe in the real existence of their false gods. That pardoneth iniquty (comp. Exo_34:7; Num_14:18). Passeth by the transgression; Septuagint, ὑπερβαίνων ἀσεβείας, "passing over iniquities;" Vulgate, transis peccatum. To pass by, or pass over, is to forgive, as Amo_7:8. There is probably an allusion, as Jerome says, to the night of the Exodus. As the destroying angel passed over the Israelites and destroyed them not, so God spares his people, imputing not their iniquities unto them. The remnant (Mic_2:12; Mic_4:6, Mic_4:7). The true Israel, which is only s remnant (Isa_10:21; Rom_9:27). He retaineth not his anger forever (Psa_103:9). The word rendered "forever" is translated by Jerome ultra, and by the Septuagint εἰς μαρτύριον, i.e. to testify the justice of his punishment. He delighteth in mercy. As the Collect says, "O God, whose nature and property is always to have mercy and to forgive" (comp. Wis. 11:24).
§ 8. The book ends with a lyric ode in praise of God's mercy and faithfulness.
In view of the many provocations and backslidings of the people, Micah is filled with wonder at the goodness and long suffering of God. Who is a God like unto thee? The question seems to recall the prophet's own name, which means, "Who is like Jehovah?" and the clause in Moses' song (Exo_15:11), "Who is like unto thee, O Lord, among the gods?" Such comparisons are made from the standpoint of the nations who believe in the real existence of their false gods. That pardoneth iniquty (comp. Exo_34:7; Num_14:18). Passeth by the transgression; Septuagint, ὑπερβαίνων ἀσεβείας, "passing over iniquities;" Vulgate, transis peccatum. To pass by, or pass over, is to forgive, as Amo_7:8. There is probably an allusion, as Jerome says, to the night of the Exodus. As the destroying angel passed over the Israelites and destroyed them not, so God spares his people, imputing not their iniquities unto them. The remnant (Mic_2:12; Mic_4:6, Mic_4:7). The true Israel, which is only s remnant (Isa_10:21; Rom_9:27). He retaineth not his anger forever (Psa_103:9). The word rendered "forever" is translated by Jerome ultra, and by the Septuagint εἰς μαρτύριον, i.e. to testify the justice of his punishment. He delighteth in mercy. As the Collect says, "O God, whose nature and property is always to have mercy and to forgive" (comp. Wis. 11:24).
19He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.
Jamieson-Fausset-Brown
19. turn again--to us, from having been turned away from us.
subdue our iniquities--literally, "tread under foot," as being hostile and deadly to us. Without subjugation of our bad propensities, even pardon could not give us peace. When God takes away the guilt of sin that it may not condemn us, He takes away also the power of sin that it may not rule us.
cast ... into ... depths of the sea--never to rise again to view, buried out of sight in eternal oblivion: not merely at the shore side, where they may rise again.
our ... their--change of person. Micah in the first case identifying himself and his sins with his people and their sins; in the second, speaking of them and their sins.
19. turn again--to us, from having been turned away from us.
subdue our iniquities--literally, "tread under foot," as being hostile and deadly to us. Without subjugation of our bad propensities, even pardon could not give us peace. When God takes away the guilt of sin that it may not condemn us, He takes away also the power of sin that it may not rule us.
cast ... into ... depths of the sea--never to rise again to view, buried out of sight in eternal oblivion: not merely at the shore side, where they may rise again.
our ... their--change of person. Micah in the first case identifying himself and his sins with his people and their sins; in the second, speaking of them and their sins.
The Pulpit Commentary
He will turn again, and have compassion upon us. The verb "turn again," joined with another verb, often denotes the repetition of an action, as in Job_7:7; Hos_14:8, etc.; so here we may translate simply, "He will again have compassion." He will subdue; literally, tread underfoot. Sin is regarded as a personal enemy, which by God's sovereign grace will be entirely subdued. So, according to one interpretation, sin is personified (Gen_4:7; comp. Psa_65:8). Cast all their sins into the depths of the sea. Thou wilt blot out and bury completely and forever, as once thou didst overwhelm the Egyptians in the Red Sea (Exo_15:1, Exo_15:4, Exo_15:10, Exo_15:21). The miraculous deliverance of the Israelites at the Exodus is a type of the greater deliverance of the true Israelites in Christ (Psa_103:12; 1Jn_1:7; comp. Isa_43:25).
He will turn again, and have compassion upon us. The verb "turn again," joined with another verb, often denotes the repetition of an action, as in Job_7:7; Hos_14:8, etc.; so here we may translate simply, "He will again have compassion." He will subdue; literally, tread underfoot. Sin is regarded as a personal enemy, which by God's sovereign grace will be entirely subdued. So, according to one interpretation, sin is personified (Gen_4:7; comp. Psa_65:8). Cast all their sins into the depths of the sea. Thou wilt blot out and bury completely and forever, as once thou didst overwhelm the Egyptians in the Red Sea (Exo_15:1, Exo_15:4, Exo_15:10, Exo_15:21). The miraculous deliverance of the Israelites at the Exodus is a type of the greater deliverance of the true Israelites in Christ (Psa_103:12; 1Jn_1:7; comp. Isa_43:25).
20Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.
Jamieson-Fausset-Brown
20. perform the truth--the faithful promise.
to Jacob ... Abraham--Thou shalt make good to their posterity the promise made to the patriarchs. God's promises are called "mercy," because they flow slowly from grace; "truth," because they will be surely performed (Lu 1:72, 73; 1Th 5:24).
sworn unto our fathers--(Psa 105:9, 10). The promise to Abraham is in Ge 12:2; to Isaac, in Ge 26:24; to Jacob, in Ge 28:13. This unchangeable promise implied an engagement that the seed of the patriarchs should never perish, and should be restored to their inheritance as often as they turned wholly to God (De 30:1, 2).
20. perform the truth--the faithful promise.
to Jacob ... Abraham--Thou shalt make good to their posterity the promise made to the patriarchs. God's promises are called "mercy," because they flow slowly from grace; "truth," because they will be surely performed (Lu 1:72, 73; 1Th 5:24).
sworn unto our fathers--(Psa 105:9, 10). The promise to Abraham is in Ge 12:2; to Isaac, in Ge 26:24; to Jacob, in Ge 28:13. This unchangeable promise implied an engagement that the seed of the patriarchs should never perish, and should be restored to their inheritance as often as they turned wholly to God (De 30:1, 2).
The Pulpit Commentary
Thou wilt perform (literally, give) the truth to Jacob, and the mercy to Abraham. Jacob and Abraham are mentioned as the chiefs and representatives of the chosen family; and "the truth" (i.e. God's faithfulness to his promises) and "mercy" are equally given to both, separately assigned only for the sake of the parallelism. Knabenbaner compares such passages as Psa_114:1, "When Israel went forth out of Egypt, the house of Jacob from a people of strange language" (Psalm or. 6; Isa_41:8; Isa_63:16, etc.). The general meaning, therefore, is that God will perform the promises made to the forefathers, as Luk_1:72, etc. Hast sworn, as in Gen_22:16. etc.; Gen_28:13, etc.; Deu_7:12. With the close of the ode Hengstenberg compares Rom_11:33-36. Thus the checkered prophecy ends with the glow of faith and happy hope.
Thou wilt perform (literally, give) the truth to Jacob, and the mercy to Abraham. Jacob and Abraham are mentioned as the chiefs and representatives of the chosen family; and "the truth" (i.e. God's faithfulness to his promises) and "mercy" are equally given to both, separately assigned only for the sake of the parallelism. Knabenbaner compares such passages as Psa_114:1, "When Israel went forth out of Egypt, the house of Jacob from a people of strange language" (Psalm or. 6; Isa_41:8; Isa_63:16, etc.). The general meaning, therefore, is that God will perform the promises made to the forefathers, as Luk_1:72, etc. Hast sworn, as in Gen_22:16. etc.; Gen_28:13, etc.; Deu_7:12. With the close of the ode Hengstenberg compares Rom_11:33-36. Thus the checkered prophecy ends with the glow of faith and happy hope.
THE HOLY BIBLE
Micah
Chapter 7
Translated out of the original tongues, and with the former translations diligently compared and revised.
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