Micah · Chapter 7

V. 1. Woe is me-The land is brought in complaining, that whereas it was once well stored, now it hath few good in it. 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. Desired-But in vain.

Verse 1. 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 xq 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 Hosea 9:10, and Amos 8:1, 2. 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.

Verses 1, 2. Wo is me, &c. — Judea, or rather the prophet himself, is here introduced as complaining, that though good men once abounded in the land, there were now few or none to be found. I am as when they have gathered the summer fruits, &c. — I am like one who gathers up the ears of corn after the harvest, or grapes after the vintage: who meets with very few. There is no cluster, &c. — Good men, that used to be found in clusters, are now as the grape-gleanings of the vintage, here and there a berry. No societies of pious men are to be found, assembling together for the purposes of devotion and mutual edification: those that are such, are individuals, unconnected with, and standing aloof from each other. And these are but very imperfectly pious, like the small withered grapes, the refuse, left behind, not only by the gatherer, but by the gleaner. My soul desired the first ripe fruit — I wish to see such worthy good men as lived in the former ages, were the ornaments of the primitive times, and as far excelled the best of the present age, as the first and full ripe fruits do those of the later growth, that never come to maturity. To meet with such as these would be a refreshment, to me like that which a thirsty traveller receives when he finds the early fruits in the summer season. The good man — Hebrew, dysj, the pious, kind, merciful, and beneficent; is perished out of the earth — Rather, out of the land, namely, Judea. There are few or none that are so truly and consistently pious as to delight in doing good to others, or making them as happy as lies in their power. And there is none upright — “As the early fig, of excellent flavour, cannot be found in the advanced season of summer, or the choice cluster of grapes after vintage, so neither can the good and upright man be discovered by diligent searching in Israel.” — Newcome. They hunt every man his brother, &c. — They make a prey, each one of his neighbour, or those they have to do with, and use all arts to deceive and injure them.

Verse 1. I am as when they have gathered the summer fruits. “I am become as the gatherers of late figs, as the gleaners of the vintage.” NEWCOME.

Verse 2. The good man is perished out of the earth] A similar sentiment may be found, Psalm 12:1; Isaiah 57:1. As the early fig of excellent flavour 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.

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 חרם wdwxy whyja ta vya ish eth achihu yatsudu cherem, “They hunt every man his brother for his destruction;” though he put net in the margin.

Verses 1, 2. Wo is me, &c. — Judea, or rather the prophet himself, is here introduced as complaining, that though good men once abounded in the land, there were now few or none to be found. I am as when they have gathered the summer fruits, &c. — I am like one who gathers up the ears of corn after the harvest, or grapes after the vintage: who meets with very few. There is no cluster, &c. — Good men, that used to be found in clusters, are now as the grape-gleanings of the vintage, here and there a berry. No societies of pious men are to be found, assembling together for the purposes of devotion and mutual edification: those that are such, are individuals, unconnected with, and standing aloof from each other. And these are but very imperfectly pious, like the small withered grapes, the refuse, left behind, not only by the gatherer, but by the gleaner. My soul desired the first ripe fruit — I wish to see such worthy good men as lived in the former ages, were the ornaments of the primitive times, and as far excelled the best of the present age, as the first and full ripe fruits do those of the later growth, that never come to maturity. To meet with such as these would be a refreshment, to me like that which a thirsty traveller receives when he finds the early fruits in the summer season. The good man — Hebrew, dysj, the pious, kind, merciful, and beneficent; is perished out of the earth — Rather, out of the land, namely, Judea. There are few or none that are so truly and consistently pious as to delight in doing good to others, or making them as happy as lies in their power. And there is none upright — “As the early fig, of excellent flavour, cannot be found in the advanced season of summer, or the choice cluster of grapes after vintage, so neither can the good and upright man be discovered by diligent searching in Israel.” — Newcome. They hunt every man his brother, &c. — They make a prey, each one of his neighbour, or those they have to do with, and use all arts to deceive and injure them.

V. 3. Both hands-With all diligence. The great man-The great man at court, who can do what he will there. Uttereth-Is bold to speak plainly. Desire-His unjust, oppressive design. They-They all jointly promote violence and cruelty.

Verse 3. 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.” The prince asketh] A bribe, to forward claims in his court. The judge asketh for a reward] That he may decide the cause in favour 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.

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.”

Verses 3, 4. That they may do evil with both hands, &c. — With all diligence; earnestly — Hebrew, bycyhl, to good it; that is, to do it thoroughly and effectually. “Their hands are bent on iniquity, to execute it fully.” So Dr. Wheeler. The prince asketh — Namely, a gift; to do any one a favour, or good. And the judge asketh for a reward — And the judge will not pass a decision till he has had a bribe to engage him to do it. And the great man uttereth his mischievous desire — The great man at court, who can do what he will there, is bold to declare plainly his unjust, oppressive design; or, the mischief of his soul, as wvpn twh properly signifies. So they wrap it up — The prince, the judge, and the great man, agreeing in their ill designs, make a threefold cord of iniquity: or, they twist one sin upon another, the latter to maintain or cover the former, and all jointly promote injustice, violence, and cruelty. The best of them is a brier — Or, like a brier. They catch fast hold on, and retain, whatever they can lay their hands on. The most upright is sharper than a thorn — Even the best among them would wound and injure on every side all that come near them. The day of thy watchmen — The day in which they shall sound the alarm; and thy visitation cometh — Namely, surely and speedily. The time of vengeance is coming, which hath been foretold by the prophets of former times, as well as the present, called here watchmen, as they are by Ezekiel 3:7, and by Hosea 9:8; then God will visit for all the sins thou hast committed against him. Watchmen may signify magistrates as well as prophets, (see note on Isaiah 56:10,) and then the words import the time when God will call both princes and prophets to account for their unfaithfulness in the discharge of their several offices. Now — When that day is come; shall be their perplexity — They shall be so entangled and insnared, as not to know what way to take.

V. 4. As a briar-Mischievous and hurtful. The day-The day in which they shall sound the alarm. Cometh-Surely, speedily, and unavoidably. Now-When that day is come.

Verse 4. 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. 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.

Verses 3, 4. That they may do evil with both hands, &c. — With all diligence; earnestly — Hebrew, bycyhl, to good it; that is, to do it thoroughly and effectually. “Their hands are bent on iniquity, to execute it fully.” So Dr. Wheeler. The prince asketh — Namely, a gift; to do any one a favour, or good. And the judge asketh for a reward — And the judge will not pass a decision till he has had a bribe to engage him to do it. And the great man uttereth his mischievous desire — The great man at court, who can do what he will there, is bold to declare plainly his unjust, oppressive design; or, the mischief of his soul, as wvpn twh properly signifies. So they wrap it up — The prince, the judge, and the great man, agreeing in their ill designs, make a threefold cord of iniquity: or, they twist one sin upon another, the latter to maintain or cover the former, and all jointly promote injustice, violence, and cruelty. The best of them is a brier — Or, like a brier. They catch fast hold on, and retain, whatever they can lay their hands on. The most upright is sharper than a thorn — Even the best among them would wound and injure on every side all that come near them. The day of thy watchmen — The day in which they shall sound the alarm; and thy visitation cometh — Namely, surely and speedily. The time of vengeance is coming, which hath been foretold by the prophets of former times, as well as the present, called here watchmen, as they are by Ezekiel 3:7, and by Hosea 9:8; then God will visit for all the sins thou hast committed against him. Watchmen may signify magistrates as well as prophets, (see note on Isaiah 56:10,) and then the words import the time when God will call both princes and prophets to account for their unfaithfulness in the discharge of their several offices. Now — When that day is come; shall be their perplexity — They shall be so entangled and insnared, as not to know what way to take.

Verse 5. 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.

Verses 5-7. Trust ye not in a friend — This and the next verse are descriptive of a general corruption of manners; so that all ties and duties of consanguinity were trampled upon, or paid no regard to. The friend proved treacherous to his friend, the wife to her husband: children set at naught their parents, and a man’s own family, or domestics, plotted his injury, or destruction, or acted as enemies toward him. Therefore will I look unto the Lord — The church here expresses her confidence in God alone, since no trust could be placed in man. Or, they may be considered as the words of the prophet, and of those who feared God in Israel.

Verse 6. For the son dishonoureth the father] See the use our Lord has made of these words, where he quotes them, Matthew 10:21, 25, 36, and the notes there.

Verses 5-7. Trust ye not in a friend — This and the next verse are descriptive of a general corruption of manners; so that all ties and duties of consanguinity were trampled upon, or paid no regard to. The friend proved treacherous to his friend, the wife to her husband: children set at naught their parents, and a man’s own family, or domestics, plotted his injury, or destruction, or acted as enemies toward him. Therefore will I look unto the Lord — The church here expresses her confidence in God alone, since no trust could be placed in man. Or, they may be considered as the words of the prophet, and of those who feared God in Israel.

V. 7. Therefore-Since all sorts of men are so perfidious. 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.

Verse 7. 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.

Verses 5-7. Trust ye not in a friend — This and the next verse are descriptive of a general corruption of manners; so that all ties and duties of consanguinity were trampled upon, or paid no regard to. The friend proved treacherous to his friend, the wife to her husband: children set at naught their parents, and a man’s own family, or domestics, plotted his injury, or destruction, or acted as enemies toward him. Therefore will I look unto the Lord — The church here expresses her confidence in God alone, since no trust could be placed in man. Or, they may be considered as the words of the prophet, and of those who feared God in Israel.

V. 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. In darkness-When affliction, war, famine, and captivity cover me. A light-Shall support, comfort and deliver me.

Verse 8. 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.

Verses 8, 9. Rejoice not against me, O mine enemy — Here begins a new subject; the Jewish nation in general being here introduced speaking in their captivity, and addressing themselves to the Chaldeans. When I fall I shall rise — Or, because I am fallen; for I shall rise. When I sit in darkness, the Lord shall be a light unto me — Neither rejoice nor triumph over me, because I at present sit in darkness, or misery, for Jehovah will again make me prosperous. I will bear the indignation of the Lord — I will patiently, or without repining, bear the affliction, or punishment, Jehovah has inflicted upon me. Because I have sinned against him — Because I am sensible I have highly offended him by my idolatry, injustice, and unmercifulness. Until he plead my cause, and execute judgment for me — Until he shall be pleased to acknowledge my cause, in consequence of my repentance and perseverance in the worship of him, and avenge my injuries on my enemies. It may well be supposed that the Chaldeans made a mock of the Jews for persevering in the worship of Jehovah, or that God who (as they supposed) had not been able to deliver them, his worshippers, out of their hands, the worshippers of Bel and Nebo; whom therefore they esteemed more powerful. He will bring me forth to the light — He will again bring me into a prosperous condition. And I shall behold his righteousness — Or rather, his goodness. What we render righteousness, often signifies, according to the Hebrew, beneficence, or goodness.

Ver. 8. Rejoice not against me, oh mine enemy: when I fall, I shall arise. The prophet here anticipates the language of the church in captivity. Zion would have a fall, and for a time would sit in darkness. Babylon would cast her down, and shut her up as it were in prison, bound in affliction and iron. Psalm 107:10-12. In this situation her inveterate enemies would rejoice over her. Edom and Babylon would triumph in the hope of her final ruin. But though Zion should fall, it would not be to rise no more, like other communities which have perished from the earth; and though she should sit in darkness, the Lord would be a light unto her. She could look her enemies in the face, and foretel the shame and confusion that should cover them, when they should be trodden down as the mire of the streets: ver.

10. Nations and kingdoms are doomed to fall, and rise no more, but the kingdom of Christ shall endure for ever. Egypt and Edom, the oppressors of the church, where are they? They said of Zion, rase it, rase it, even to the foundation; but they themselves have been rased from the earth, and Israel lived to see them buried. Where now is Babylon, that mighty city? Zion witnessed her downfall: her kingdom was numbered and finished, but the church lives and lives for ever.

V. 9. Plead-Against mine enemy, now he pleads his own cause against me. His righteousness-The truth and riches of his promised salvation.

Verse 9. I will bear the indignation of the Lord] The words of the penitent captives, acknowledging their sins and praying for mercy. 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.

Verses 8, 9. Rejoice not against me, O mine enemy — Here begins a new subject; the Jewish nation in general being here introduced speaking in their captivity, and addressing themselves to the Chaldeans. When I fall I shall rise — Or, because I am fallen; for I shall rise. When I sit in darkness, the Lord shall be a light unto me — Neither rejoice nor triumph over me, because I at present sit in darkness, or misery, for Jehovah will again make me prosperous. I will bear the indignation of the Lord — I will patiently, or without repining, bear the affliction, or punishment, Jehovah has inflicted upon me. Because I have sinned against him — Because I am sensible I have highly offended him by my idolatry, injustice, and unmercifulness. Until he plead my cause, and execute judgment for me — Until he shall be pleased to acknowledge my cause, in consequence of my repentance and perseverance in the worship of him, and avenge my injuries on my enemies. It may well be supposed that the Chaldeans made a mock of the Jews for persevering in the worship of Jehovah, or that God who (as they supposed) had not been able to deliver them, his worshippers, out of their hands, the worshippers of Bel and Nebo; whom therefore they esteemed more powerful. He will bring me forth to the light — He will again bring me into a prosperous condition. And I shall behold his righteousness — Or rather, his goodness. What we render righteousness, often signifies, according to the Hebrew, beneficence, or goodness.

V. 10. She-What nation or people soever. Shall behold-The people of God shall see their enemies laid low.

Verse 10. Then she that is mine enemy] This may refer particularly to the city of Babylon.

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

Verses 10-13. Then she that is mine enemy — Namely, the Chaldean nation. Which said unto me, (namely, when she held me captive,) Where is the Lord thy God? — Where is now Jehovah, whom thou worshippest, and sayest is the only God? Why does he not now deliver thee? Why does he not free thee from my hands, who am not his worshipper? Mine eyes shall behold her: now shall she be trodden down, &c. — As the heathen beheld the desolations of God’s church and temple with delight, (see Micah 4:11,) so it shall come to my turn to see God’s judgments executed upon the Babylonish empire, which shall be brought down to as low a condition as ever they had reduced God’s people. In the day that thy walls shall be built, &c. — When God shall visit his people, and repair their decayed estate, (compare Amos 9:11,) then the tyrannical edicts of their persecutors shall be utterly abolished. This may partly relate to the recalling those edicts, which put a stop to the rebuilding of the city and temple of Jerusalem: see Ezra 4:23, 24, and 6:14; Nehemiah 2:8, 17. In that day — At that time also; he shall come even to thee from Assyria, &c. — This may be rendered, They shall come, &c.; that is, thy restored inhabitants; and from the fortress — Or rather, from Egypt, even unto the river — That is, the Euphrates; for the word rwxm, which we translate fortress, likewise means Egypt. All this signifies the return of the Jews from the various parts to which they had been scattered. Notwithstanding, the land shall be desolate, &c. — Nevertheless the land shall, before this, be reduced to a state of desolation, on account of the heinous wickedness of those who at present inhabit it.

V. 11. Thy walls-O Jerusalem. The decree-Of Artaxerxes, which forbad the re-building of the temple. Removed-Abolished.

Verse 11. In the day that thy walls are to be built] This refers to Jerusalem; the decree, to the purpose of God to deliver the people into captivity. “This shall be far removed.” God having purposed their return, I cannot think, with some commentators, that this verse contains threatenings against Jerusalem, and not promises. See the first chapter of Haggai, {Haggai 1:1, &c.} where the subject is similar; and the restoration of Jerusalem is certainly what the prophet describes.

Verses 10-13. Then she that is mine enemy — Namely, the Chaldean nation. Which said unto me, (namely, when she held me captive,) Where is the Lord thy God? — Where is now Jehovah, whom thou worshippest, and sayest is the only God? Why does he not now deliver thee? Why does he not free thee from my hands, who am not his worshipper? Mine eyes shall behold her: now shall she be trodden down, &c. — As the heathen beheld the desolations of God’s church and temple with delight, (see Micah 4:11,) so it shall come to my turn to see God’s judgments executed upon the Babylonish empire, which shall be brought down to as low a condition as ever they had reduced God’s people. In the day that thy walls shall be built, &c. — When God shall visit his people, and repair their decayed estate, (compare Amos 9:11,) then the tyrannical edicts of their persecutors shall be utterly abolished. This may partly relate to the recalling those edicts, which put a stop to the rebuilding of the city and temple of Jerusalem: see Ezra 4:23, 24, and 6:14; Nehemiah 2:8, 17. In that day — At that time also; he shall come even to thee from Assyria, &c. — This may be rendered, They shall come, &c.; that is, thy restored inhabitants; and from the fortress — Or rather, from Egypt, even unto the river — That is, the Euphrates; for the word rwxm, which we translate fortress, likewise means Egypt. All this signifies the return of the Jews from the various parts to which they had been scattered. Notwithstanding, the land shall be desolate, &c. — Nevertheless the land shall, before this, be reduced to a state of desolation, on account of the heinous wickedness of those who at present inhabit it.

V. 12. In that day-After the return out of captivity. He-He who is of Jewish race. To thee-O Jerusalem. The fortified cities-In which many Jews were kept for servile works. To the river-To Euphrates. To sea-From the Caspian to the Persian and to the Midland sea. From mountain-That is, from all parts of their captivity, they shall return to their own country.

Verse 12. In that day also he shall come] Bp. Newcome translates:— “And in that day they shall come unto thee

From Assyria and the fenced cities;

And from Egypt even unto the river.”

Calmet translates:—

“They shall come to thee from Assyria even unto Egypt;

And from Egypt even to the river; (Euphrates;)

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

Verses 10-13. Then she that is mine enemy — Namely, the Chaldean nation. Which said unto me, (namely, when she held me captive,) Where is the Lord thy God? — Where is now Jehovah, whom thou worshippest, and sayest is the only God? Why does he not now deliver thee? Why does he not free thee from my hands, who am not his worshipper? Mine eyes shall behold her: now shall she be trodden down, &c. — As the heathen beheld the desolations of God’s church and temple with delight, (see Micah 4:11,) so it shall come to my turn to see God’s judgments executed upon the Babylonish empire, which shall be brought down to as low a condition as ever they had reduced God’s people. In the day that thy walls shall be built, &c. — When God shall visit his people, and repair their decayed estate, (compare Amos 9:11,) then the tyrannical edicts of their persecutors shall be utterly abolished. This may partly relate to the recalling those edicts, which put a stop to the rebuilding of the city and temple of Jerusalem: see Ezra 4:23, 24, and 6:14; Nehemiah 2:8, 17. In that day — At that time also; he shall come even to thee from Assyria, &c. — This may be rendered, They shall come, &c.; that is, thy restored inhabitants; and from the fortress — Or rather, from Egypt, even unto the river — That is, the Euphrates; for the word rwxm, which we translate fortress, likewise means Egypt. All this signifies the return of the Jews from the various parts to which they had been scattered. Notwithstanding, the land shall be desolate, &c. — Nevertheless the land shall, before this, be reduced to a state of desolation, on account of the heinous wickedness of those who at present inhabit it.

Ver. 12. He shall come to thee from Assyria. As this text refers to the gathering of converts from the surrounding nations, the pronoun must be in the plural, “they shall come.” So most of the versions read.—The fortress refers apparently to Egypt. 2 Kings 19:24. The river is thought to be the Euphrates. So the Synopsis.

Verse 12 contains a promise that in “that” day multitudes will flock to Jerusalem from every direction. He shall come — R.V., “shall they come.” A.V. is a literal rendering of the original. Who shall come? Some find the answer in Micah 4:3 (compare Isaiah 19:24). From all parts of the world people will flock to Jehovah to be instructed by him. Others think of the return from exile; the exiles who were scattered in all directions will return to their old home. Perhaps both ideas are included. Assyria — The place of exile of the northern tribes (2 Kings 17:23). Egypt — So far as we know no Hebrews had been carried into exile to Egypt before the time of Micah, but after the destruction of Jerusalem in 586 B.C. some took refuge there (2 Kings 25:26). Hence many think that this promise presupposes the exile (compare Isaiah 11:11ff.). There is much to be said in favor of this view, though the mention of Egypt as a place of exile does not absolutely prove a late date, in view of Hosea’s expectation of an Egyptian exile (Hosea 8:13; 9:3, 6). If Micah shared this view — of which we have no evidence — he would naturally mention Egypt in a description of the restoration. No difficulty exists if the words are interpreted as pointing to a flocking of non-Israelitish worshipers to Jehovah (compare Isaiah 19:24). The river — The Euphrates. The second clause is identical in meaning with the first. Sea… mountain — The prophet may not have in mind any special sea or mountain; the expression may be used simply to indicate all parts of the known world. If he is thinking of definite locations the seas would probably be the Mediterranean in the west and the Persian Gulf in the southeast, the mountains, perhaps Mount Lebanon in the north and Mount Sinai in the south, unless we suppose that he is thinking of the far-away mountains beyond Assyria and Egypt.

The rendering of verse 13 in A.V. and R.V. is a translation plus an interpretation. “Land” is understood as referring to Palestine. Before the glory expected in verses 7-10 and promised in verses 11, 12 can be realized the land must be destroyed (Micah 3:12) because of the unrighteous doings of its inhabitants. Another interpretation seems more in harmony with the context. Instead of “land” we should read “earth” (compare verse 2), and verse 13 should be rendered, “But the earth shall be desolate because of them that dwell therein, for the fruit of their doings.” This is to be understood as a threat of the destruction of the whole earth, exclusive of Palestine, because of the outrages committed by its inhabitants against the people of Jehovah. This judgment upon the nations will make possible the return of the exiles (compare Joel 3:7, 8; also Jeremiah 32:20, where “men” is used of the nations outside of Israel).

THE PRAYER OF THE PEOPLE, 14-17.

In verse 14 occurs another change in speakers. The people, through the prophet, pray for the fulfillment of the promise of restoration. Feed… with thy rod — See on Micah 5:4. Flock of thine heritage — Since Micah uses several times the figure of the shepherd (Genesis 49:24), this expression is used instead of the more common “people of thine heritage.” Which dwell solitarily in the wood, in the midst of Carmel — The English translations are correct in connecting the entire relative clause with “thine heritage.” This relative clause is to be understood not as expressing the desire that the faithful remnant may be permitted to dwell apart from the nations of the world, but as describing a present condition — “which now dwell solitarily.” In the wood — R.V., “forest.” The original has no preposition; it seems better to omit it in the translation, and to take the words in apposition to the preceding “which dwell solitarily,” “a forest (better, jungle) in the midst of Carmel.” The meaning becomes still clearer if “Carmel” is taken as a common noun “garden land” (compare Isaiah 37:24; where it is translated “fruitful field”). Then the whole clause will read, “which dwell solitarily, a jungle in the midst of a garden,” which describes the condition of the petitioner. The enemies are flourishing like a beautiful garden; in the midst of them lives the miserable petitioner like a wild jungle in a garden, without beauty or comeliness. O that the shepherd would lead his flock into green pastures! Bashan… Gilead — Districts east of the Jordan which were renowned for their rich pastures (see on Amos 1:3; 4:1; compare Numbers 32:1ff.); here they are mentioned as types of rich pasture land. Days of old — A very indefinite expression referring to the period of prosperity preceding the present distress (see on Micah 5:2, where the words are translated “everlasting”). The present text would make verse 15 the reply of Jehovah to the petition expressed in verse 14. But (1) the change in pronouns, “thy coming forth” and “unto him,” is peculiar; (2) 17b places it beyond doubt that verses 16, 17 continue the petition to Jehovah. This makes it at least probable that verse 15 is a part of the petition, and we may be justified in altering one consonant so that the verb will read, “do thou show unto us.” Thy coming out — R.V., “thy coming forth out.” The coming forth of Jehovah to lead the people from Egypt at the time of the Exodus (compare Judges 5:4). Marvelous things — The same term is applied in Exodus 3:20, to the plagues which Jehovah brought upon Egypt to compel the release of his people. Similar superhuman manifestations they desire in their present crisis.

V. 13. Not withstanding-These promises of restitution, which took not place ‘till more than two hundred years after.

Verse 13. Notwithstanding the land shall be desolate] This should be translated in the preter tense, “Though the land HAD been desolate;” that is, the land of Israel had been desolate during the captivity, which captivity was the “fruit of the evil doings of them that had dwelt therein.”

Verses 10-13. Then she that is mine enemy — Namely, the Chaldean nation. Which said unto me, (namely, when she held me captive,) Where is the Lord thy God? — Where is now Jehovah, whom thou worshippest, and sayest is the only God? Why does he not now deliver thee? Why does he not free thee from my hands, who am not his worshipper? Mine eyes shall behold her: now shall she be trodden down, &c. — As the heathen beheld the desolations of God’s church and temple with delight, (see Micah 4:11,) so it shall come to my turn to see God’s judgments executed upon the Babylonish empire, which shall be brought down to as low a condition as ever they had reduced God’s people. In the day that thy walls shall be built, &c. — When God shall visit his people, and repair their decayed estate, (compare Amos 9:11,) then the tyrannical edicts of their persecutors shall be utterly abolished. This may partly relate to the recalling those edicts, which put a stop to the rebuilding of the city and temple of Jerusalem: see Ezra 4:23, 24, and 6:14; Nehemiah 2:8, 17. In that day — At that time also; he shall come even to thee from Assyria, &c. — This may be rendered, They shall come, &c.; that is, thy restored inhabitants; and from the fortress — Or rather, from Egypt, even unto the river — That is, the Euphrates; for the word rwxm, which we translate fortress, likewise means Egypt. All this signifies the return of the Jews from the various parts to which they had been scattered. Notwithstanding, the land shall be desolate, &c. — Nevertheless the land shall, before this, be reduced to a state of desolation, on account of the heinous wickedness of those who at present inhabit it.

V. 14. Feed-So Christ directs his officers. With thy rod-In allusion to the custom of shepherds who guided their sheep by a pastoral staff. In the wood-Protect and guide those that in their present captive state are solitary, compassed with dangers. Carmel-A fruitful place and well inhabited. In Bashan-A place of note for fruitfulness. Gilead-Equal with any of the other for plenty and safety.

Verse 14. Feed thy people with thy rod] Ëcbvb beshibtecha, “with thy crook.” The shepherd’s crook is most certainly designed, as the word flock immediately following shows. No rod of correction or affliction is here intended; nor does the word mean such.

Solitarily] They have been long without a shepherd or spiritual governor. In the midst of Carmel] Very fruitful in vines.

Bashan and Gilead] Proverbially fruitful in pasturages.

Verse 14. Feed thy people with thy rod, &c. — This seems to be a prayer which the prophet broke out into on this occasion, beseeching God to take his people again under his peculiar protection and care; which is the meaning of feeding them with his rod, or pastoral crook: the flock of thy heritage, which dwell solitarily — That is, that peculiar people, which thou hast separated from the rest of the world, or caused to live apart by themselves, that they might maintain among them, and preserve uncorrupted, thy pure worship. In the wood, in the midst of Carmel — Called the forest of Carmel, Isaiah 37:24, and spoken of as a place remarkable for its fruitfulness. Therefore, to feed in the midst of Carmel, implied giving them great plenty. Let them feed in Bashan and Gilead, &c. — These parts of Canaan were noted for their rich pastures, and therefore this implies the same as the foregoing sentence, namely, Bless them with plenty of every thing, as was the case formerly.

Ver. 14. Feed thy people with thy rod. These words are an apostrophe to Christ, the great and good shepherd: Micah 5:2-5. No shepherd, no god is like our God, forbearing, indulgent, and kind.

Verse 15. According to the days] This is the answer to the prophet’s prayer; and God says he will protect, save, defend, and work miracles for them in their restoration, such as he wrought for their fathers in their return from Egypt to the promised land.

Verses 15, 16. According to the days of thy coming — These words are an answer to the prophet’s prayer in the foregoing verse; wherein God tells him that the wonders he will perform in bringing back his people into their own country shall be as conspicuous as those which he showed in their deliverance out of Egypt, and giving them the first possession of it. The sense is equivalent to that of Psalm 68:22, The Lord hath said, I will bring my people again, as I did from Bashan, &c. The nations shall see, and be confounded at all their might — The heathen shall feel the same confusion as men do under a great disappointment. Or, the meaning may be, They shall be ashamed of their might; namely, to see all the might of the Chaldean empire so soon laid low. This seems to be spoken of the nations in alliance with, or who were friends to, the Chaldeans. Others, by their might, understand the might and power of God’s people, whom no force will be able to withstand: see Micah 5:8. They shall lay their hand upon their mouth — The evident tokens of God’s presence with his people shall strike their adversaries with astonishment. Their ears shall be deaf — They shall be so struck with surprise, as not to hear what is said to them: or, they shall hardly believe their own ears, when they hear of those wonderful works which God will work for his servants.

V. 16. Shall be deaf-They shall neither care to hear, nor to speak of it.

Verse 16. The nations shall see and be confounded] Whether the words in these verses (Micah 7:15-17) be applied to the return from the Babylonish captivity, or to the prosperity of the Jews under the Maccabees, they may be understood as ultimately applicable to the final restoration of this people, and their lasting prosperity under the Gospel.

Verses 15, 16. According to the days of thy coming — These words are an answer to the prophet’s prayer in the foregoing verse; wherein God tells him that the wonders he will perform in bringing back his people into their own country shall be as conspicuous as those which he showed in their deliverance out of Egypt, and giving them the first possession of it. The sense is equivalent to that of Psalm 68:22, The Lord hath said, I will bring my people again, as I did from Bashan, &c. The nations shall see, and be confounded at all their might — The heathen shall feel the same confusion as men do under a great disappointment. Or, the meaning may be, They shall be ashamed of their might; namely, to see all the might of the Chaldean empire so soon laid low. This seems to be spoken of the nations in alliance with, or who were friends to, the Chaldeans. Others, by their might, understand the might and power of God’s people, whom no force will be able to withstand: see Micah 5:8. They shall lay their hand upon their mouth — The evident tokens of God’s presence with his people shall strike their adversaries with astonishment. Their ears shall be deaf — They shall be so struck with surprise, as not to hear what is said to them: or, they shall hardly believe their own ears, when they hear of those wonderful works which God will work for his servants.

Verses 16, 17 continue the petition, pointing out the effects which the “marvelous things” of Jehovah will have upon the nations. When the latter see the mighty works of Jehovah they will be confounded. At all their might — Their might will count for nothing in the presence of an almighty God (compare Hosea 4:19). Lay their hand upon their mouth — See on 3:7 (compare Judges 18:19; Job 21:5). Their ears shall be deaf — “From the thunder of his mighty acts.” (Job 26:14; compare Isaiah 33:3). In terror they will prostrate themselves before Jehovah. Lick the dust — A figurative expression equivalent to “prostrate themselves in the dust,” a sign of submission (Isaiah 49:23). Like a serpent — Compare Genesis 3:14. They shall move out of their holes like worms of the earth — R.V., “like crawling things of the earth they shall come trembling out of their close places.” A picture of abject fear (compare Psalm 18:45). The terror of the nations is emphasized also in the rest of verse 17.

A DOXOLOGY, 18-20.

Reveling in the thought of a glorious future, the prophet ascribes all honor and praise to Jehovah, who alone is God. Who is a God like unto thee — The question may contain a play upon the name Micah, which means Who is like Jehovah? If Micah 7:7-20, does not come from the prophet Micah (see p. 368), does this play explain why the verses were embodied in the Book of Micah? To the author Jehovah is supreme; and of all the divine attributes Jehovah’s compassion and loving-kindness impress him most deeply. Pardoneth iniquity — Compare Exodus 34:7, “forgiving iniquity and transgression and sin.” The remnant of his heritage — See on 5:3, and reference there; also on Joel 3:2. For the close of verse 18 compare Psalm 103:8, 9 (see on Joel 2:13). He will turn again — Better, R.V., “He will again have compassion.” He cannot cast off forever his children. Subdue — R.V., “tread our iniquities under foot.” He will trample upon sin as upon an enemy; equivalent to “he will destroy.” In 19b the prophet returns to the direct address, from which the use of participles caused him to depart. Cast… into… the sea — Never to be raised again. The expression may contain an allusion to the destruction of Pharaoh’s army (Exodus 15:5, 10). Verse 20 closes the doxology and the entire book with an expression of confidence that Jehovah will deal with his people according to the promise made to the fathers. Jacob… Abraham — These two names are applied to the nation because to these two ancestors were given the most precious promises (Genesis 22:16-18; 35:9ff.). Days of old — Points to the patriarchal age when the promise was first given, but also to subsequent repetitions of the promise.

V. 17. Lick the dust-In the most submissive, servile manner, testify their subjection. Holes-Their strong holds, and fastnesses. Because of thee-So that the name of Jews, shall be terrible to their enemies.

Verse 17. They shall lick the dust like a serpent — They shall fall to the earth through fear, and carry themselves very humbly and submissively toward God’s people. They shall move out of their holes like worms — They shall be afraid to stir out of their lurking-holes; and if they creep out like worms, they shall presently hide their heads again. They shall be afraid of the Lord our God — Overthrowing the Babylonish empire by Cyrus. This is expressed Isaiah 45:1, by loosing the loins of kings. And fear because of thee — When they shall see Almighty God appear so conspicuously in thy favour. The text is parallel to that of Jeremiah 33:9, They shall fear and tremble for all the goodness and the prosperity that I procure unto it; that is, unto Jerusalem. Or, if the prophet be considered as addressing God, the meaning is, When they understand that it was long before denounced by the prophets that destruction should come upon them, and thy people be delivered, and they see all things tending to bring this to pass, then shall they begin to be afraid of thy power.

Verses 16, 17 continue the petition, pointing out the effects which the “marvelous things” of Jehovah will have upon the nations. When the latter see the mighty works of Jehovah they will be confounded. At all their might — Their might will count for nothing in the presence of an almighty God (compare Hosea 4:19). Lay their hand upon their mouth — See on 3:7 (compare Judges 18:19; Job 21:5). Their ears shall be deaf — “From the thunder of his mighty acts.” (Job 26:14; compare Isaiah 33:3). In terror they will prostrate themselves before Jehovah. Lick the dust — A figurative expression equivalent to “prostrate themselves in the dust,” a sign of submission (Isaiah 49:23). Like a serpent — Compare Genesis 3:14. They shall move out of their holes like worms of the earth — R.V., “like crawling things of the earth they shall come trembling out of their close places.” A picture of abject fear (compare Psalm 18:45). The terror of the nations is emphasized also in the rest of verse 17.

A DOXOLOGY, 18-20.

Reveling in the thought of a glorious future, the prophet ascribes all honor and praise to Jehovah, who alone is God. Who is a God like unto thee — The question may contain a play upon the name Micah, which means Who is like Jehovah? If Micah 7:7-20, does not come from the prophet Micah (see p. 368), does this play explain why the verses were embodied in the Book of Micah? To the author Jehovah is supreme; and of all the divine attributes Jehovah’s compassion and loving-kindness impress him most deeply. Pardoneth iniquity — Compare Exodus 34:7, “forgiving iniquity and transgression and sin.” The remnant of his heritage — See on 5:3, and reference there; also on Joel 3:2. For the close of verse 18 compare Psalm 103:8, 9 (see on Joel 2:13). He will turn again — Better, R.V., “He will again have compassion.” He cannot cast off forever his children. Subdue — R.V., “tread our iniquities under foot.” He will trample upon sin as upon an enemy; equivalent to “he will destroy.” In 19b the prophet returns to the direct address, from which the use of participles caused him to depart. Cast… into… the sea — Never to be raised again. The expression may contain an allusion to the destruction of Pharaoh’s army (Exodus 15:5, 10). Verse 20 closes the doxology and the entire book with an expression of confidence that Jehovah will deal with his people according to the promise made to the fathers. Jacob… Abraham — These two names are applied to the nation because to these two ancestors were given the most precious promises (Genesis 22:16-18; 35:9ff.). Days of old — Points to the patriarchal age when the promise was first given, but also to subsequent repetitions of the promise.

Verse 18. Who is a God like unto thee, &c.] Here is a challenge to all idol worshippers, and to all those who take false views of the true God, to show his like. See his characters; they are immediately subjoined.

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

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

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

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

5. Because he is such a God—1. “He will turn again.” His face has been long turned from us, because of our sins. 2. “He will have compassion upon us” pity our state, and feel for our sorrows. 3. “He will subdue our iniquities.” Though they have been mighty, he will bring them down, and bruise them under our feet. 4. “He will cast all their sins into the depths of the sea.” Will fully pardon them, and never more remember them against us. Instead of µtacj chattotham, THEIR sins, five MSS. of Kennicott’s and Deuteronomy Rossi’s, with the Septuagint, Syriac, Vulgate, and Arabic read wnytacj chattotheynu, OUR sins. He will plunge them into eternal oblivion, never more to come into sight or remembrance; like a stone dropped into the “depths of the sea.”

Verses 18, 19. Who is a God like unto thee — That is, there is no God like unto thee; that passeth by the transgression of the remnant, &c. — That pardons the offences of the remainder of his people, namely, of those that shall survive the various punishments and destructions brought upon their forefathers for their sins. He retaineth not his anger for ever — Though in his just displeasure he suffered their enemies to destroy their city, and lay their country desolate, and sent them into captivity; yet will he restore them again, and raise them to a state of great prosperity. He will chastise, but not consume his remnant. Because he delighteth in mercy — Because it is his nature to delight in pardoning the penitent, and communicating blessings; whereas to punish, or inflict evil, is contrary to it. He will turn again, he will have compassion — Or, he will again have compassion upon us. He will subdue our iniquities — He will deliver us not only from the guilt, but also from the power of them, so that they shall not have dominion over us. Thou wilt utterly destroy them, as thou didst destroy Pharaoh and his army in the Red sea: a victory this, which can only be obtained by the merits of Christ, and the grace of the gospel. And therefore the remnant, here spoken of, to which God will show such mercy, seems to be chiefly those Jews which should be reserved to be made partakers of the benefits which should be conferred on that nation, upon their conversion to Christianity. Then especially shall God make manifest his mercy toward them, in pardoning all their former stubbornness and disobedience, and receiving them into his favour as formerly; and that in a degree greater than was ever experienced in the preceding ages of their church.

Verses 18, 19. Who is a God like unto thee — That is, there is no God like unto thee; that passeth by the transgression of the remnant, &c. — That pardons the offences of the remainder of his people, namely, of those that shall survive the various punishments and destructions brought upon their forefathers for their sins. He retaineth not his anger for ever — Though in his just displeasure he suffered their enemies to destroy their city, and lay their country desolate, and sent them into captivity; yet will he restore them again, and raise them to a state of great prosperity. He will chastise, but not consume his remnant. Because he delighteth in mercy — Because it is his nature to delight in pardoning the penitent, and communicating blessings; whereas to punish, or inflict evil, is contrary to it. He will turn again, he will have compassion — Or, he will again have compassion upon us. He will subdue our iniquities — He will deliver us not only from the guilt, but also from the power of them, so that they shall not have dominion over us. Thou wilt utterly destroy them, as thou didst destroy Pharaoh and his army in the Red sea: a victory this, which can only be obtained by the merits of Christ, and the grace of the gospel. And therefore the remnant, here spoken of, to which God will show such mercy, seems to be chiefly those Jews which should be reserved to be made partakers of the benefits which should be conferred on that nation, upon their conversion to Christianity. Then especially shall God make manifest his mercy toward them, in pardoning all their former stubbornness and disobedience, and receiving them into his favour as formerly; and that in a degree greater than was ever experienced in the preceding ages of their church.

Verse 20. Thou wilt perform the truth to Jacob] The promises which he has made to Jacob and his posterity. Not one of them can ever fall to the ground. “And the mercy to Abraham, which thou hast sworn;” viz., that “in his Seed all the families of the earth should be blessed;” that the Messiah should come from ABRAHAM, through his son ISAAC, by JACOB and DAVID; be a light to lighten the Gentiles, and the glory of his people Israel. And this promise, and this oath, God has most signally fulfilled by the incarnation of Christ, who was sent to bless us by turning away every one of us from his iniquities; and for this purpose he was delivered for our offenses, and rose again for our justification; and repentance and remission of sins are preached in his name to all nations. The proclamation was first made at Jerusalem; and that the prophet refers to this, is evident from the use made of these words by Zacharias, the father of John the Baptist, when, under the full afflatus of the Spirit of God, he quoted this prophecy of Micah, as fulfilled in the incarnation of Christ, Luke 1:72, 73. The Chaldee paraphrases this last verse with spirit and propriety: “Thou wilt give the truth to Jacob his son, as thou hast promised by oath to him in Beth-el. And the mercy to Abraham and to his seed after him, as thou didst swear to him amidst the divisions. Thou wilt be mindful of us on account of the binding of Isaac, who was bound upon the altar before thee. And thou wilt do us that good, which, from the most ancient days, thou hast promised to our fathers by an oath.” Between the divisions, refers to the covenant made between God and Abraham, Genesis 15:9-11, 17, 18. Well might the prophet exult in his challenge to earth and hell. WHO IS A GOD LIKE UNTO THEE! Hell is speechless, earth is dumb. Infidels dare not open their mouths!!! Hallelujah! Ëwmk la ym mi El camocha! JESUS is the mighty God and Saviour, pardoning iniquity, transgression, and sin, and saving to the uttermost all that come unto God through him. Blessed be God! Reader, lay this to heart.

Verse 20. Thou wilt perform the truth to Jacob — Thou wilt perform to his posterity what thou didst promise to Jacob. And the mercy to Abraham — As the promises given to Abraham were made to him and to his seed after him, so the Scriptures speak of the blessings bestowed upon his children, as if they were actually made good to him their progenitor. Among the promises made to Abraham and the other patriarchs, one important one was, that their seed should possess the land of Canaan. This promise, with those of a spiritual nature, will receive its final accomplishment in the conversion and restoration of the Jewish nation in the latter times. That people are said to be beloved for their fathers’ sakes, Romans 11:28; and therefore we have reason to expect, that the mercies promised to their fathers will be made good to them, in God’s due time; for the gifts and callings of God are without repentance, Romans 11:29.