Text -- Micah 7:17-20 (NET)

7:17 They will lick the dust like a snake, like serpents crawling on the ground. They will come trembling from their strongholds to the Lord our God; they will be terrified of you. 7:18 There is no other God like you! You forgive sin and pardon the rebellion of those who remain among your people. You do not remain angry forever, but delight in showing loyal love. 7:19 You will once again have mercy on us; you will conquer our evil deeds; you will hurl our sins into the depths of the sea. 7:20 You will be loyal to Jacob and extend your loyal love to Abraham, which you promised on oath to our ancestors in ancient times.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Mic 7:17

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

Wesley: Mic 7:17

Their strong holds, and fastnesses.

Wesley: Mic 7:17

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

JFB: Mic 7:17

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

JFB: Mic 7:17

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

JFB: Mic 7:17

Reptiles or crawlers (Deu 32:24).

JFB: Mic 7:17

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

JFB: Mic 7:17

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

JFB: Mic 7:18

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

JFB: Mic 7:18

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

JFB: Mic 7:18

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

JFB: Mic 7:18

(Psa 103:9).

JFB: Mic 7:18

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

JFB: Mic 7:19

To us, from having been turned away from us.

JFB: Mic 7:19

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

JFB: Mic 7:19

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

JFB: Mic 7:19

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

JFB: Mic 7:20

The faithful promise.

JFB: Mic 7:20

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

JFB: Mic 7:20

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

Clarke: Mic 7:18

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

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

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

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

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

5.    Because he is such a God -

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

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

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

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

Clarke: Mic 7:20

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

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

Calvin: Mic 7:17

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

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

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

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

Calvin: Mic 7:18

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

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

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

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

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

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

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

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

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

Calvin: Mic 7:19

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

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

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

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

Calvin: Mic 7:20

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

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

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

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

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

Defender: Mic 7:19

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

Defender: Mic 7:20

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

TSK: Mic 7:17

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

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

worms : or, creeping things

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

TSK: Mic 7:18

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

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

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

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

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

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

TSK: Mic 7:19

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

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

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

TSK: Mic 7:20

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mic 7:17

They shall lick the dust like a (the) serpent - To lick the dust, by itself, pictures the extreme humility of persons who east themselves down to the very earth (as in Psa 72:9; Isa 49:23). To lick it "like the serpent"seems rather to represent the condition of those who share the serpent’ s doom Gen 3:14; Isa 65:25, whose lot, viz. earth and things of earth, they had chosen (Rup.): "They shall move out of their holes", or, better, shall tremble, (that is, "come tremblingly,") out of their close places , whether these be strong places or prisons, as the word, varied in one vowel means. If it be strong places, it means, that "the enemies of God’ s people should, in confusion and tumltuously with fear, leave their strongholds, wherein they thought to be secure, not able to lift themselves up against God and those by Him sent against them.""Like worms of the earth", literally, creeping things, or, as we say, reptiles, contemptuously. "They shall be afraid of", or rather come trembling to, the Lord our God; it is uot said their, but our God, who hath done so great things for us. And shall fear because of (literally, from) Thee, O Lord, of whom they had before said, Where is the Lord thy God?

It is doubtful, whether these last words express a "servile tear,"whereby a man turns away and flees from the person or thing which he fears, or whether they simply describe fear of God, the first step toward repentance. In Hosea’ s words, "they shall fear toward the Lord and His goodness"Hos 3:5, the addition, and His goodness, determines the character of the fear. In Micah, it is not said that the fear brings them into any relation to God. lie is not spoken of; as becoming, any how, their God, and Micah closes by a thanksgiving, for God’ s pardoning mercy, not to them but to His people.

And so the prophet ends, as he began, with the judgments of God; to those who would repent, chastisement, to the impenitent, punishment: "sentencing Samaria, guilty and not repenting"(Rup.), to perpetual captivity; to Jerusalem, guilty but repenting, promising restoration. So from the beginning of the world did God; so doth He; so shall He unto the end. So did He show Himself to Cain and Abel, who both, as we all, sinned in Adam. Cain, being impenitent, lie wholly cast away; Abel, being penitent,"and through faith offering a better sacrifice than Cain, and "bringing forth fruits worthy of repentance, He accepted."So He hath foreshown as to the end Matt. 25. Rup.: "And that we may know how uniformly our Judge so distinguisheth, at the very moment of His own death while hanging between the two thieves, the one, impenitent and blaspheming, He left; to the other, penitent and confessing, He opened the gate of paradise; and, soon after, leaving the Jewish people unrepentant, He received the repentance of the Gentiles."Thus the prophet parts with both out of sight; the people of God, feeding on the rich. bounty and abundance of God, and His marvelous gifts of grace above and beyond nature, multiplied to them above all the wonders of old time; the enemies of God’ s people looking on, not to, admire, but to be ashamed, not to be healthfully ashamed, but to be willfully deaf to the voice of God. For, however to lay the hand on the mouth might be a token of reverent silence, the deafness of the ears can hardly be other than the emblem of hardened obstinacy.

What follows, then, seems more like the unwilling creeping-forth into the Presence of God, when they cannot keep away, than conversion. It seems to picture the reprobate, who would not "hear the Voice of the Son of God and live"Joh 5:25, but who, in the end, shall be forced to hear it out of their close places or prisons, that is, the grave, and come forth in fear, when they shall "say to the mountains, Fall on us; and to the hills, Cover us"Luk 23:30; Rev 6:16. Thus the prophet brings us to the close of all things, the gladness and joy of God’ s people, the terror of His enemies, and adds only the song of thanksgiving of all the redeemed.

Barnes: Mic 7:18

Who is a God - (and, as the word means, A Mighty God,) like unto Thee? He saith not, "Who hast made heaven and earth, the sea and all that therein is"Exo 20:11; nor, "Who telleth the number of the stars; and calleth them all by their names"Psa 147:4; nor, "Who by His strength setteth fast the mountains and is girded about with power"Psa 65:6; but who forgivest! For greater is the work of Redemption than the work of Creation. "That pardoneth", and beareth and taketh away also, "and passeth by the transgression of the remnant of His heritage", that is, His heritage, which is a remnant still when "the rest are blinded"Rom 11:7; and this, not of its merits but of His mercy; since it is not His nature to "retain His anger forever"; not for anything in them, but "because He delighteth in mercy", as He saith, "I am merciful, saith the Lord, and I will not keep anger forever"Jer 3:12. "I am He that blotteth out thy transgressions for Mine oum sake, and will not remember thy sins"Isa 43:25. : "For although God for a time is angry with His elect, chastening them mercifully in this life, yet in the end He hath compassion on them, giving them everlasting consolations."

Moses, after the completion of his people’ s deliverance at the Red Sea, used the like appeal to God, in unmingled joy. Then the thanksgiving ran, "glorious in holiness, awful in praises, doing wonders"Exo 15:11. Now, it ran in a more subdued, yet even deeper, tone, taken from God’ s revelation of Himself after that great transgression on Mount Sinai "forgiving iniquity and trasgression and sin". With this, Micah identified his own name . This was the one message which he loved above all to proclaim; of this, his own name was the herald to his people in his day. who is like the Lord, the Pardoner of sin, the Redeemer from its guilt, the Subduer of its power? For no false god was ever such a claim made. The pagan gods were symbols of God’ s workings in nature; they were, at best, representatives of His government and of His displeasure at sin. But, being the creatures of man’ s mind, they could hot freely pardon, for man dared not ascribe to them the attribute of a freely-pardoning mercy, for which be dared not hope. Who is a God like to Thee, mighty, not only to destroy but to pardon? is the wondering thanksgiving of time, the yet greater amazement of eternity, as eternity shall unveil the deep blackness of sin over-against the light of God, and we, seeing God, as He Is, shall see what that Holiness is, against Which we sinners sinned, The soul, which is truly penitent, never wearies of the wondering love, who is a God like unto Thee?

Barnes: Mic 7:19

He will turn again - who seemed to be turned away from us when we were turned away from Him. "He will subdue, or trample under foot"Joe 2:14, our worst enemy, "our iniquities", as He saith, "He shall bruise Satan under your feet shortly"Rom 16:20. Hitherto, sinful passions had not rebelled only, but had had the mastery over us. Sin subdued man; it was his lord, a fierce tyrant over him; he could not subdue it. Holy Scripture says emphatically of man under the law, that he was sold under sin Rom 7:14, a slave under a hard master, oppressed, weighed down, and unable to throw off the bondage. "We have before proved both Jews and Gentiles, that they are all under sin"Rom 3:9; "the Scripture hath concluded all under sin"Gal 3:22. Under the Gospel, God, he says, would subdue sin "under us,"and make it, as it were, our "footstool ."It is a Gospel before the Gospel. God would pardon; and He, not we, would subdue sin to us. He would bestow, "of sin the double cure, Save us from its guilt and power". "Not I, but the grace of God, which was with me"1Co 15:10.

And Thou wilt cast - - Not, some ( "for it is impious to look for a half-pardon from God") but - "all their sins into the depths of the sea", so that as in the passage of the Red Sea there was not one Egyptian left of those who pursued His people, so neither shall there be one sin, which, through Baptism and on Repentance, shall not through His free mercy be pardoned. As they, which "sank as lead in the mighty waters"Exo 15:10, never again rose, so shall the sins, unless revived by us, not rise against us to condemnation, but shall in the Day of Judgment be sunk in the abyss of hell, as if they had never been.

Barnes: Mic 7:20

Thou wilt perform the truth to Jacob and the mercy to Abraham - What was free mercy to Abraham, became, when God had once promised it, His truth. Abraham also stands for all those, who in him and his Seed should be blessed, those who were "aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world"Eph 2:12, in no covenant or relation with God, as well as those who were the children of the faith; pagan, as well as Jews. Jacob represents these who were immediately his children, such of the children of Israel, as were also the true Israel and children of faithful Abraham. In both ways the gift to Abraham was mercy, to Jacob, truth. So also Paul saith, "Jesus Christ was a Minister of the circumcision for the truth of God, to confirm the promises made to the fathers, and that the Gentiles might glorify God for His mercy."Rom 15:8-9 yet mercy and truth Psa 25:10, together, are all the paths of the Lord; they "met together"Psa 85:10 in Christ; yea Christ Himself is full of Mercy as well as "Truth"Joh 1:14 : and woe were it to that soul to whom He were Truth without mercy. Rup.: "For to be saved, we look not so much to the truth of the Judge as to the mercy of the Redeemer."And mercy, in the counsel of God, reacheth wider than truth; for truth is given to Jacob, the father of one nation, Israel; but mercy to Abraham, "the father of many nations"Gen 17:5; Rom 4:17. Isaac, it may be, is not here mentioned, because all to whom the blessing should come are already spoken of in Jacob and Abraham; in Jacob, all to whom the promise was first made; in Abraham, all nations of the world who should be blessed in his Seed, through the mercy of God overflowing the bounds of that covenant. Isaac is, in his sacrifice, chiefly a type of our Lord Himself.

Which Thou hast sworn unto our fathers - " That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation"Heb 6:18.

From the days of old - Alb.: From eternity, in the counsel of God; in promise, from the foundation of the world, as is said in the hymn of Zacharias, "As He spake by the mouth of His holy prophets, which have been since the world began"Luk 1:70. Pococke: The inspired hymns of the Blessed Virgin Mary and of Zachariah take up the words of the prophet, and shew that they are already fulfilled in Christ, although they shall be more and more fulfilled unto the world’ s end, as Jew and Gentile are brought into His fold; "He remembering His mercy, as He spake to our fathers, to Abraham and to his seed forever"Luk 1:54-55. "To perform the mercy promised to our fathers, and to remnember His holy covenant, the oath which He sware to our father Abraham that He would grant unto us"Luk 1:72-74.

"I too,"Jerome subjoins, "sealing the labor of my little work by calling upon the Lord, will say at the close of this tract, O God, who is like unto Thee? Take away the iniquity of Thy servant, pass by the sin of my decayed soul, and send not Thine anger upon me, nor rebuke me in Thy indignation; for Thou art full of pity and great are Thy mercies. Rcturn and have mercy upon me; drown mine iniquities, and cast them into the depth of the sea, that the bitterness of sin may perish in the bitter waters. Grant the truth which Thou didst promise to Thy servant Jacob, and the mercy which Thou didst pledge to Abraham Thy friend, and free my soul, as Thou didst sware to my fathers in the days of old; "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Then shall mine enemy see and be crowned with confusion, who now saith unto me, where is now thy God?"Eze 33:11. Amen, Amen, O Good Lord Jesus.

\brdrb \brdrs \brdrw30 \brsp20

Poole: Mic 7:17

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

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

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

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

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

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

Poole: Mic 7:18

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

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

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

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

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

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

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

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

Poole: Mic 7:19

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

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

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

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

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

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

Poole: Mic 7:20

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

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

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

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

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

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

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

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

Haydock: Mic 7:17

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

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

Haydock: Mic 7:18

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

Haydock: Mic 7:19

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

Haydock: Mic 7:20

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

Gill: Mic 7:17

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

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

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

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

Gill: Mic 7:18

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

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

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

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

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

Gill: Mic 7:19

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

"his word shall return;''

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

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

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

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

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

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

Again it is said ^w,

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

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

Gill: Mic 7:20

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

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

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

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

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

Commentary -- Verse Notes / Footnotes

NET Notes: Mic 7:17

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

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

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

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

NET Notes: Mic 7:18

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

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

³ tn Heb “pass over.”

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

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

NET Notes: Mic 7:19

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

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

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

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

NET Notes: Mic 7:20

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

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

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

Geneva Bible: Mic 7:17

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

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

Geneva Bible: Mic 7:18

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

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

Geneva Bible: Mic 7:19

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

^{( t )} Meaning his elect.

Geneva Bible: Mic 7:20

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

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

Commentary -- Verse Range Notes

TSK Synopsis: Mic 7:1-20

1 The church, complaining of her small number,

3 and the general corruption,

5 puts her confidence not in man, but in God.

8 She triumphs over her enemies.

14 She prays to God.

15 God comforts her by promises of confusion to her enemies;

18 and by his mercies.

MHCC: Mic 7:14-20

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

Matthew Henry: Mic 7:14-20

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

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

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

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

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

Keil-Delitzsch: Mic 7:14-17

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

Keil-Delitzsch: Mic 7:18-20

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

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

Constable: Mic 6:1--7:20

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

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

Constable: Mic 7:8-20

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

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

Constable: Mic 7:14-17

2. Prayer for deliverance 7:14-17

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

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

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

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

Constable: Mic 7:18-20

3. Praise for forgiveness 7:18-20

Micah had prayed, he received the Lord's answer, and this answer moved him to worship (cf. Exod. 34:6-7).⁴⁴

7:18 The prophet praised Yahweh as a God who is unique in that He pardons the rebellious sins of the surviving remnant of His people. "Who is a God like You?" is another rhetorical question (cf. Exod. 15:11; Ps. 35:10; 71:19; 77:13; 89:6; 113:5), and it may be a play on Micah's name, which means "Who is like Yahweh?" No one is just like Him! Pardoning such grave sins is contrary to human behavior, but Yahweh would not retain His anger against the Israelites forever (cf. Ps. 103:9). He will pardon them (cf. 1:5; 3:8; 6:7; Exod. 34:6-7) because He delights to be faithful to His love (Heb. hesed) for them (cf. v. 20).

7:19 Yahweh would again have compassion (tender, heartfelt concern, Heb. rehem) on the Israelites, as He had done so often in their history (cf. Ps. 102:13; 103:4, 13; 116:5; 119:156; Hos. 14:3; Zech. 10:6). He would subdue their iniquities as though they were insects that He stepped on and obliterated. He would do away with their sins as surely as someone gets rid of something permanently by throwing it into the sea (cf. Ps. 103:12). The use of three words for sin in verses 18 and 19 (iniquity, rebellious acts, and sins) gives added assurance of forgiveness. God will forgive all types of Israel's sins.

7:20 The basis of Micah's confidence was that God would be faithful to His promises to Jacob and loyal to His commitment (Heb. hesed) to bless Abraham (cf. Gen. 12:2-3; 13:15; 15:18-21; 17:7-8, 13, 19, 21; 28:13-14; 35:10-12; 48:4; et al.). These were ancient promises that God had sealed with His oath vowing to fulfill them (e.g., Gen. 22:16-18; cf. Rom. 4:13; 2 Cor. 6:16; Heb. 4:1-10; 8:10; 1 Pet. 2:9; Rev. 1:6; 5:10; 21:3, 7).

"Like a day that begins with a dark, foreboding sky but ends in golden sunlight, this chapter begins in an atmosphere of gloom and ends in one of the greatest statements of hope in all the OT."⁴⁵

Guzik: Mic 7:1-20

Micah 7 - Israel's Confession and Comfort

A. God's people humbly confess their sin.

1. (1-4) An honest confession of their sinful state.

Woe is me! For I am like those who gather summer fruits, like those who glean vintage grapes; there is no cluster to eat of the first-ripe fruit which my soul desires. The faithful man has perished from the earth, and there is no one upright among men. They all lie in wait for blood; every man hunts his brother with a net. That they may successfully do evil with both hands; the prince asks for gifts, the judge seeks a bribe, and the great man utters his evil desire; so they scheme together. The best of them is like a brier; the most upright is sharper than a thorn hedge; the day of your watchman and your punishment comes; now shall be their perplexity.

a. Woe is me! On behalf of the sinful nation, the Prophet Micah now confesses the sin of God's people. First, he recognizes that their sin has left them impoverished (there is no cluster to eat of the first-ripe fruit which my soul desires). Then he describes some of their specific sins and their general character, revealing their deeply ingrained sin against others.

b. The day of your watchman and your punishment comes; now shall be their perplexity: When the sinner is immersed in sin and feeling successful, they feel like there is no price to pay for their sin. Nevertheless, there will come the day of your watchman and your punishment. The confident self-confidence of the sinner will be turned to perplexity.

2. (5-7) Crumbling relationships among God's people.

Do not trust in a friend; do not put your confidence in a companion; guard the doors of your mouth from her who lies in your bosom. For son dishonors father, daughter rises against her mother, daughter-in-law against her mother-in-law; a man's enemies are the men of his own household. Therefore I will look to the LORD; I will wait for the God of my salvation; my God will hear me.

a. Do not trust in a friend: Because of their rampant sin and selfishness, personal relationships have crumbled among God's people. One cannot trust in a friend or put confidence in a companion, and even blood relatives are at war with each other.

b. Therefore I will look to the LORD . . . my God will hear me: In this sin-immersed culture, there are few people to give confidence or compassion - so one can only look to the LORD.

i. This is a bad thing, because people should be honorable and trustworthy enough so that we can find confidence and compassion from them. Nevertheless, God can use this as a good thing, because it forces people to put their trust in the only One who can never let them down - the God of my salvation.

3. (8-10) The humble state of God's people.

Do not rejoice over me, my enemy; when I fall, I will arise; when I sit in darkness, the LORD will be a light to me. I will bear the indignation of the LORD, because I have sinned against Him, until He pleads my case and executes justice for me. He will bring me forth to the light; I will see His righteousness. Then she who is my enemy will see, and shame will cover her who said to me, "Where is the LORD your God?" My eyes will see her; now she will be trampled down like mud in the streets.

a. Do not rejoice over me, my enemy: Micah speaks for those brought low by personal sin and the sin of the community. In their humble place, he warns their enemies to not rejoice over their condition because when I fall, I will arise and when I sit in darkness, the LORD will be a light to me. "You see me brought low now, but you should know that it isn't for long. God will lift me up."

b. I will bear the indignation of the LORD, because I have sinned against Him: Speaking for the sinful people, Micah "manfully" takes responsibility for their sin. The idea is, "I know that I have sinned, and so I will accept my correction." Micah knows that God's people will stay in their low place until He pleads my case and executes justice for me. They are totally abandoned unto God's care.

i. "Herein is discovered the difference between remorse and penitence. In remorse a man is sorry for himself; he mourns over his sin because it has brought suffering to him. In penitence he is grieved by the wrong sin has done to God; he yields his personal suffering in the confidence that by it God is setting him free from his sin." (Morgan)

c. He will bring me forth to the light; I will see His righteousness: At the same time, there is complete confidence in the salvation of God and their vindication before their enemies. This shows that God's people know their sinful state, but they also know the greatness of God's redemption.

B. God's comfort and pardon to His people.

1. (11-13) The restored city of the people of God.

In the day when your walls are to be built, in that day the decree shall go far and wide. In that day they shall come to you from Assyria and the fortified cities, from the fortress to the River, from sea to sea, and mountain to mountain. Yet the land shall be desolate because of those who dwell in it, and for the fruit of their deeds.

a. In the day when your walls are to be built, in that day the decree shall go far and wide: When the time comes for Israel's restoration, God will send a call out far and wide to gather and restore His people.

b. Yet the land shall be desolate because of those who dwell in it: When God gathers Israel for restoration, they will come to a desolate land, ruined because of the judgment of God on the sin of His people.

2. (14-15) God cares for His people as in days of old.

Shepherd Your people with Your staff, the flock of Your heritage, who dwell solitarily in a woodland, in the midst of Carmel; let them feed in Bashan and Gilead, as in days of old. "As in the days when you came out of the land of Egypt, I will show them wonders."

a. Shepherd Your people with Your staff: After God's people are brought back to the place they belong, they are lovingly cared for by the LORD Himself. The LORD shepherds them, and feeds them.

b. As in the days of old: There was a time when God's people enjoyed this kind of close relationship with Him. Now, that previous relationship will be restored, and He will show them wonders. The wonders come out of the close relationship with the Shepherd.

3. (16-17) The nations are brought low before restored Israel.

The nations shall see and be ashamed of all their might; they shall put their hand over their mouth; their ears shall be deaf. They shall lick the dust like a serpent; they shall crawl from their holes like snakes of the earth. They shall be afraid of the LORD our God, and shall fear because of You.

a. The nations shall see and be ashamed: When Israel is restored to the land and enjoys a restored relationship with the LORD, then those who opposed God's people will see how wrong they were to fight against them.

b. They shall be afraid of the LORD our God, and shall fear because of You: Seeing the greatness of God's restoration will make the nations respect the LORD in a way they didn't before. They will see the power and love of God in action.

4. (18-20) The glorious mercy and pardon of God.

Who is a God like You, pardoning iniquity and passing over the transgression of the remnant of His heritage? He does not retain His anger forever, because He delights in mercy. He will again have compassion on us, and will subdue our iniquities. You will cast all our sins into the depths of the sea. You will give truth to Jacob and mercy to Abraham, which You have sworn to our fathers from days of old.

a. Who is a God like You: In light of the glorious restoration of the Lord, Israel Micah glorifies the God of such great forgiveness (pardoning iniquity and passing over the transgression of the remnant of His heritage). Micah sees that God's forgiveness is so great, that it can't even be compared to what often passes for forgiveness among men.

i. Boice on Who is a God like You: "It is a theme verse and appropriately ends the book. For it is a play on Micah's name. Micah means 'Who is like Yahweh?'"

b. Because He delights in mercy: Why does God have such great mercy and forgiveness to His people? The reasons are in Him, not in His people. It is simply because He delights in mercy.

i. If God delights in mercy, then why are some men lost? Because God doesn't delight in mercy so as to shame His justice. God opens His hand of mercy to all who will receive it, but those who will not receive His mercy can blame only themselves.

ii. If God delights in mercy, then why is He not always merciful? Because there comes time when the guilty must be punished. God's judgments are in themselves expressions of mercy, because they are like the cutting away of cancer. The surgery hurts, but must take place or the whole body will die.

iii. If God delights in mercy, then why is there an unpardonable sin? We should be grateful that there is only one unpardonable sin - the sin of rejecting His mercy.

iv. If God delights in mercy, then why do I feel that He can't have mercy on me? In such cases, we should trust God and not our feelings. "Whatever despair may whisper or doubt may suggest, one text of Scripture is worth fifty fears and doubts, or fifty thousand either . . . All objections to the delight of God in mercy are but illusions of your brain, or delusions of your heart." (Spurgeon)

v. If God is this merciful to those who sin against Him, do we have any justification for not showing mercy to those who sin against us? "To all of you I would say - take care, as you expect the mercy of God, to deal it out to others. Never say, 'I won't forgive,' for you seal your own condemnation when you do, and if you forgive not your brother his trespasses neither will your heavenly Father forgive you. You have chosen your own destruction when you shut the door against your child, or against your neighbor, and say, 'I will treasure up that enmity as long as I live.' I tell you, sirs, your offerings at God's altar are an abomination to him until you have forgiven every one of your fellows his trespasses." (Spurgeon)

c. He will again have compassion on us: God's people once knew His compassion, but they resisted and rejected it. Now they can know it again, confident that He will again have compassion on us.

i. His compassion is shown in that the LORD will subdue our iniquities. He loves us as sinners, but loves us too much to leave us there. His compassion saves us from our sin.

ii. His compassion is shown in that the LORD will cast all our sins in to the depths of the sea. God will not "hold on" to our sin, but forgive us instead. This means there is no "probation" with God's forgiveness. He doesn't forgive our sins just to leave them around to hang over our head. In His compassion, He does away with our sins, casting them to the depths of the sea - and then He puts a "No Fishing" sign there!

iii. His compassion is shown in that the LORD will give truth to Jacob. God's people not only need the His mercy, they need His truth and He is compassionate enough to give His truth as He gives mercy and pardon.

d. Which you have sworn to our fathers from days of old: In concluding His prophecy, Micah sees God's future work as a continuation of His past work to the fathers of Israel. Micah knew that the same love, compassion, and mercy He showed to their fathers was available to them - if they received it in faith.

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Evidence: Mic 7:18

God's pardon and mercy is so evidently in the cross of Calvary (also see Eze 33:11 and Joh 1:17 ).

Introduction / Outline

JFB: Micah (Book Introduction)

MICAH was a native of Moresheth, not the same as Mareshah in Mic 1:15, but the town called Moresheth-gath (Mic 1:14), which lay near Eleutheropolis, west of Jerusalem, on the border of the Philistine country; so called to distinguish it from Moresheth of Judah. His full name is Micaiah (not the Micaiah mentioned 1Ki 22:8, the son of Imlah), signifying, Who is like Jehovah? The time of his prophesying is stated in the introduction to be in the reigns of Jotham. Ahaz, and Hezekiah, that is, between 757 and 699 B.C. Jeremiah (Jer 26:18) quotes Mic 3:12, as delivered in the reign of Hezekiah. He was thus a contemporary of Isaiah and Hosea. The idolatries practised in the reign of Ahaz accord with Micah's denunciations of such gross evils, and confirm the truth of the time assigned Mic 1:1. His prophecies are partly against Israel (Samaria), partly against Judah. As Samaria, Israel's metropolis, was taken first, and Jerusalem, the capital of Judah subsequently, in the introductory heading, Mic 1:1, Samaria is put first, then Jerusalem. He prophesies the capture of both; the Jews captivity and restoration; and the coming and reign of Messiah. His style is full, round, and perspicuous; his diction pure, and his parallelisms regular. His description of Jehovah (Mic 7:18-19) is not surpassed by any elsewhere in Scripture. The similarity between Isaiah and Micah in some passages (compare Mic 4:1-3, with Isa 2:2-4) is to be accounted for by their being contemporaries, acquainted with each other's inspired writings, and having the same subjects for their theme. HENGSTENBERG maintains that the passage in Micah is the original. Isaiah was somewhat the older, being a prophet in the reign of Uzziah, Jotham's predecessor, whereas Micah began his prophecies under Jotham.

The book consists of two parts: (1) the first through fifth chapters; (2) the sixth and seventh chapters, a dialogue or contestation between Jehovah and His people, in which He reproaches them with their unnatural and ungrateful conduct, and threatens judgment for their corruptions, but consoles them with the promise of restoration from captivity.

Micah stands sixth of the minor prophets in the Hebrew canon, but third in the Septuagint.

JFB: Micah (Outline)

• GOD'S WRATH AGAINST SAMARIA AND JUDAH; THE FORMER IS TO BE OVERTHROWN; SUCH JUDGMENTS IN PROSPECT CALL FOR MOURNING. (Mic. 1:1-16)
• DENUNCIATION OF THE EVILS PREVALENT: THE PEOPLE'S UNWILLINGNESS TO HEAR THE TRUTH: THEIR EXPULSION FROM THE LAND THE FITTING FRUIT OF THEIR SIN: YET JUDAH AND ISRAEL ARE HEREAFTER TO BE RESTORED. (Mic 2:1-13)
• THE SINS OF THE PRINCES, PROPHETS, AND PRIESTS: THE CONSEQUENT DESOLATION OF ZION. (Mic 3:1-12)
• TRANSITION TO THE GLORY, PEACE, KINGDOM, AND VICTORY OF ZION. (Mic 4:1-13) Almost identical with Isa 2:2-4.
• THE CALAMITIES WHICH PRECEDE MESSIAH'S ADVENT. HIS KINGDOM, CONQUEST OF JACOB'S FOES, AND BLESSING UPON HIS PEOPLE. (Mic 5:1-15)
• APPEAL BEFORE ALL CREATION TO THE ISRAELITES TO TESTIFY, IF THEY CAN, IF JEHOVAH EVER DID AUGHT BUT ACTS OF KINDNESS TO THEM FROM THE EARLIEST PERIOD: GOD REQUIRES OF THEM NOT SO MUCH SACRIFICES, AS REAL PIETY AND JUSTICE: THEIR IMPIETIES AND COMING PUNISHMENT. (Mic. 6:1-16)
• THE UNIVERSALITY OF THE CORRUPTION; THE CHOSEN REMNANT, DRIVEN FROM EVERY HUMAN CONFIDENCE, TURNS TO GOD; TRIUMPHS BY FAITH OVER HER ENEMIES; IS COMFORTED BY GOD'S PROMISES IN ANSWER TO PRAYER, AND BY THE CONFUSION OF HER ENEMIES, AND SO BREAKS FORTH INTO PRAISES OF GOD'S CHARACTER. (Mic. 7:1-20)

TSK: Micah 7 (Chapter Introduction)

Overview

Mic 7:1, The church, complaining of her small number, Mic 7:3, and the general corruption, Mic 7:5, puts her confidence not in man, but in God; Mic 7:8, She triumphs over her enemies; Mic 7:14, She prays to God; Mic 7:15, God comforts her by promises of confusion to her enemies; Mic 7:18, and by his mercies.

Poole: Micah (Book Introduction)

THE ARGUMENT

IT is by custom become necessary, in writing the arguments on the several prophets, to tell of what country the prophet was; and where the Holy Ghost observes it we may not slight it. Our prophet was, no doubt, of the tribe of Judah, but of what note his family was for riches, authority, or credit appears not to us; these might be eminent for any thing I know, but not mentioned, because his call to, his abilities for, and his discharge of the prophetic office, needed no credentials or countenance from any such external advantages. It is unquestionable he came from God; and his whole prophecy is of Divine authority; Jeremiah gave testimony to it, and cites some considerable authority from the opinion of certain elders of that time who held him to be a prophet sent of God, Jer 26:17-19 . He was not, as some were, confined to one kingdom, but had his commission enlarged to preach to the kingdom of Israel and Judah, which were now grown old in sin, and universally corrupted with idolatry and impiety, with inhumanity and cruel oppression, with falsehood and deceits, ingratitude to God and forgetfulness of him, vain confidences in the lying promises of false prophets and in their ceremonial services; all which Micah doth (as faithful in his office) openly, severely, and impartially discover, reprove, and threaten in princes, prophets, and all the people of both kingdoms; which are So closely joined by the prophet, that it requires a very steady and quick eye to discern which of the two is most directly concerned in the prophet’ s discourse, or whether both are equally intended, yet so as in order of time Israel first, and Judah next. His phrase, and connexions, and transitions are many times obscure, and fairly capable of different accounts, as every one will see, who can and will read the Hebrew text, and the paraphrases or commentaries of men learned in that kind of learning. The prophet’ s style is very lofty, as is his contemporary Isaiah, many times, and I little doubt they were acquainted and conversed with each other: his discourses have a very particular respect to the temper of those times he lived in, and will be clearest understood by those that do distinctly read over and digest the history of Israel and Judah, as they are reported in 1 Kings and 2 Kings from the first apostacy of Israel from God and their revolt from the house of David. But more especially the stories of Judah, through the reigns of Jotham, Ahaz, and Hezekiah; and of Israel: through the times of Zachariah, Shallum, Menahem, Pekah, and Hoshea; in which most of the sins here reproved and threatened did reign, and which were, whilst Micah lived, punished according to his word with sword, famine, pestilence, and captivity: he lived to see Israel made a desolation and a hissing, and survived this dead kingdom about ten years. Judah’ s calamity followed surely, and not slowly, for within one hundred and thirty or one hundred and thirty-three years Jerusalem was ruined and the Jews carried captives to Babylon. Many passages of our prophet have both their literal and historical reference, and their spiritual and mystical: in this latter I have been sparing, because the design of the present work was to give the plain literal sense, yet I have seldom (if ever) omitted to point out the mystery. If any one see more into this, and be larger in it than the author, let such one know, the author had his reasons why he said so little, though he saw more, of the mystical reference of the words to the Messiah, his birth, his kingdom, the redemption of the elect, the calling of the Gentiles, and other evangelical truths contained in our prophet, who did certainly preach the gospel as well as the law to his hearers.

Poole: Micah 7 (Chapter Introduction)

CHAPTER 7

The church, complaining of the scarcity of good men, Mic 7:1,2 , and the general corruption, Mic 7:3,4 , putteth not confidence in man, but in God, Mic 7:5-7 . She triumpheth in hopes of restoration after affliction, Mic 7:8-13 . She prayeth to God, Mic 7:4 . God answereth her with promises of confounding her enemies, Mic 7:15-17 . God’ s mercies to his people, Mic 7:18-20 .

All are agreed in the scope and meaning of these words, that they are designed a complaint for the great scarcity of men that feared God, did justice, and loved mercy; and so the prophet begins with a pathetical complaint,

MHCC: Micah (Book Introduction)

Micah was raised up to support Isaiah, and to confirm his predictions, while he invited to repentance, both by threatened judgments and promised mercies. A very remarkable passage, Mic 5:1-15 contains a summary of prophecies concerning the Messiah.

MHCC: Micah 7 (Chapter Introduction)

(Mic 7:1-7) The general prevalence of wickedness.

(Mic 7:8-13) Reliance on God, and triumph over enemies.

(Mic 7:14-20) Promises and encouragements for Israel.

Matthew Henry: Micah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Micah

We shall have some account of this prophet in the first verse of the book of his prophecy; and therefore shall here only observe that, being contemporary with the prophet Isaiah (only that he began to prophesy a little after him), there is a near resemblance between that prophet's prophecy and this; and there is a prediction of the advancement and establishment of the gospel-church, which both of them have, almost in the same words, that out of the mouth of two such witnesses so great a word might be established. Compare Isa 2:2, Isa 2:3, with Mic 4:1, Mic 4:2. Isaiah's prophecy is said to be concerning Judah and Jerusalem, but Micah's concerning Samaria and Jerusalem; for, though this prophecy be dated only by the reigns of the kings of Judah, yet it refers to the kingdom of Israel, the approaching ruin of which, in the captivity of the ten tribes, he plainly foretels and sadly laments. What we find here in writing was but an abstract of the sermons he preached during the reigns of three kings. The scope of the whole is, I. To convince sinners of their sins, by setting them in order before them, charging both Israel and Judah with idolatry, covetousness, oppression, contempt of the word of God, and their rulers especially, both in church and state, with the abuse of their power; and also by showing them the judgments of God ready to break in upon them for their sins. II. To comfort God's people with promises of mercy and deliverance, especially with an assurance of the coming of the Messiah and of the grace of the gospel through him. It is remarkable concerning this prophecy, and confirms its authority, that we find two quotations out of it made publicly upon very solemn occasions, and both referring to very great events. 1. One is a prediction of the destruction of Jerusalem (Mic 3:12), which we find quoted in the Old Testament, by the elders of the land (Jer 26:17, Jer 26:18), in justification of Jeremiah, when he foretold the judgments of God coming upon Jerusalem, and to stay the proceedings of the court against him. " Micah (say they) foretold that Zion should be ploughed as a field, and Hezekiah did not put him to death; why then should we punish Jeremiah for saying the same?" 2. Another is a prediction of the birth of Christ (Mic 5:2) which we find quoted in the New Testament, by the chief priests and scribes of the people, in answer to Herod's enquiry, where Christ should be born (Mat 2:5, Mat 2:6); for still we find that to him bear all the prophets witness.

Matthew Henry: Micah 7 (Chapter Introduction)

In this chapter, I. The prophet, in the name of the church, sadly laments the woeful decay of religion in the age wherein he lived, and the deluge of impiety and immorality which overwhelmed the nation, which levelled the differences, and bore down the fences, of all that is just and sacred (Mic 7:1-6). II. The prophet, for the sake of the church, prescribes comforts, which may be of use at such a time, and gives counsel what to do. 1. They must have an eye to God (Mic 7:7). 2. They must courageously bear up against the insolences of the enemy (Mic 7:8-10). 3. They must patiently lie down under the rebukes of their God (Mic 7:9). 4. They must expect no other than that the trouble would continue long, and must endeavour to make the best of it (Mic 7:11-13). 5. They must encourage themselves with God's promises, in answer to the prophet's prayers (Mic 7:14, Mic 7:15). 6. They must foresee the fall of their enemies, that now triumphed over them (Mic 7:16, Mic 7:17). 7. They must themselves triumph in the mercy and grace of God, and his faithfulness to his covenant (Mic 7:18-20), and with that comfortable word the prophecy concludes.

Constable: Micah (Book Introduction)

Introduction

Title and Writer

The title, as usual in the prophetical books of the Old Testament, comes from the name of the traditional writer.

The name "Micah" is a shortened form of "Micaiah," which means "Who is like Yahweh?" The prophet's hometown was Moresheth-gath, which stood about 25 miles southwest of Jerusalem in Judah (1:1). It was called Moresheth-gath (1:14) because it was fairly close to the Philistine town of Gath, the exact location of which is uncertain today. Moresheth-gath was also about six miles northeast of Lachish, an important Judean town in Micah's day because it stood on an international trade route.

Unity

Critics of the book have tried to prove that it is the product of several writers or editors (redactors). The reason for this view is its lack of apparent coherence. Chapters 4-7 have become the target of most critical attack, yet the book is obviously coherent in its basic structure.¹

Date and Place of Composition

Micah prophesied during the reigns of the Judean kings Jotham (750-732 B.C.), Ahaz (732-715 B.C.), and Hezekiah (715-686 B.C.; 1:1). This made him a late eighth-century contemporary of Isaiah, who also ministered in the Southern Kingdom of Judah (cf. Isa. 1:1), and Amos and Hosea, who ministered in the Northern Kingdom of Israel (cf. Amos 1:1; Hos. 1:1). These were years of economic affluence and international peace but spiritual decadence for both kingdoms, especially Israel.

However, Micah witnessed the fall of the Northern Kingdom to Assyria in 722 B.C. He also lived through the invasion of Judah by the Assyrians under King Sennacherib in 701 B.C. According to Sennacherib's own records he captured 46 of King Hezekiah's strong cities, walled forts, and countless small villages. He claimed to have taken captive over 200,000 Judahites plus innumerable animals. Two of the Judean cities taken were Lachish, second only to Jerusalem in importance, and Moresheth-gath, Micah's hometown. Micah referred to the distress that this foreign invasion produced in Judah (1:10-16; 5:6).

Audience and Purpose

Micah ministered to the people of Judah, the Southern Kingdom. He predicted the destruction of the Northern Kingdom of Israel by the Assyrians and warned the Judeans that God would discipline them too for their sins. As in all the prophetical books, the standard by which God measured His people was the Mosaic Covenant. If they obeyed, they would enjoy blessing, but if they disobeyed, they could expect punishment (cf. Lev. 26; Deut. 28). Micah, too, pointed out how the Israelites had broken the covenant and that judgment was inevitable, but he also promised ultimate restoration in view of God's promises to the patriarchs.²

Structure and Emphases

The Book of Micah consists of three messages. In each one the theme of judgment is prominent, but there is also mention of restoration and a remnant (2:12; 4:7; 5:7-8; 7:18). Eventually God would restore the Israelites to a position of world prominence under their Messiah.

Distinctive characteristics

The main aspects of God that Micah emphasized were His sovereignty, self-consistency, and His leadership of all events and His people toward His ultimate plans and purposes for them.

Like the other eighth-century prophets, Micah attacked the idolatry that accompanied the acceptance of Canaanite worship. However, his distinctive burden was the social injustices that marked the ruling class (2:1, 8-9; 3:11; 6:11; cf. Amos). He was a champion of civil rights.

Micah wrote about the coming Messiah. He predicted His birthplace, lineage, and origin (5:2), His future reign (4:1-7; 5:4), and referred to Him as Israel's king (2:13) and ruler (5:2).

"Micah's doctrine of the remnant is unique among the Prophets and is perhaps his most significant contribution to the prophetic theology of hope. The remnant is a force in the world, not simply a residue of people, as the word remnant' (she'erit) may seem to imply. It is a force that will ultimately conquer the world (4:11-13). This triumph, while presented in apparently militaristic terminology (4:13; 5:5-6), is actually accomplished by other than physical force [cf. Matt. 5:3-12]. By removing everything that robs his people of complete trust in him (5:10-15), the Ruler from Bethlehem will effect the deliverance of his people. The source of power for God's people in the world is their absolute trust in him and his resources."³

As many of the prophetical books, Micah is primarily poetry. One of the prominent features of Hebrew poetry is parallelism of thought, and this marks Micah. Micah used his native language as a craftsman. He utilized puns, wordplays, and probing questions. This book, like the other Prophets, is a collection of messages that Micah delivered.

There is one citation from Micah in the Old Testament and two in the New. The elders of Jerusalem in Jeremiah's day referred to Micah to support not persecuting Jeremiah for predicting judgment on Jerusalem (Jer. 26:17-19). Matthew quoted Micah 5:2 as predicting the birthplace of Messiah (Matt. 2:5-6), and he recorded Jesus' quotation of Micah 7:6 regarding conflict within families (Matt. 10:35-36).

"In OT study Micah has tended to be overshadowed by Amos and Hosea and especially by his great contemporary Isaiah, whose prophetic material has been preserved in much greater quantity. Stylistically, to be sure, he sometimes has more of the qualities of an orator than of a poet. But his message is proclaimed with no uncertain sound, as with passionate forthrightness he attacks the social evils of his day. His stubborn refusal to float on the tide of his social environment, and his courageous stand for his convictions of God's truth, must commend Micah to believers in every age."⁴

Message⁵

Micah called all the nations to observe God's judgment of His Chosen People. He wanted the people of the earth to learn that Yahweh is sovereign by observing His dealings with Judah. If Israel had been faithful to God's purpose for her, all the nations would have learned how wonderful it can be to live under the government of Yahweh. But Israel had failed in her calling. Therefore, Micah pointed out, for the benefit of all people, that those who serve under God's government can expect judgment when they fail in their calling.

Micah was very much aware of the throne in heaven, God's throne, His eternal sovereignty over all people, including His chosen people. He was also aware of the failure of the throne on earth, the failure of King Ahaz of Judah.

Micah was a contemporary of Isaiah, and both these prophets ministered in the Southern Kingdom during Ahaz's reign. But Micah's emphasis was different from Isaiah's. Isaiah focused on the throne in heaven. He saw the Lord high and lifted up above the earth ruling in sovereign majesty and providing salvation for all people. Micah focused on the human rulers under the divine sovereign. He spoke of "the powers that be" that are ordained of God (Rom. 13:1). His eyes were on the earth. He saw the sin and corruption, the sighing and crying of the people, their agony and tears, and he traced these tragedies to the misrule of people in authority in Judah.

The unique contribution of Micah is twofold. First, he unmasked and denounced the false rulers. Second, he unveiled and proclaimed the true Ruler. The false rulers were the princes, priests, and prophets that surrounded him. The true Ruler was someone whom Micah saw coming in the future to rule and reign properly.

Let's look first at Micah's picture of false authority. We see it clearly in 3:11: "Israel's leaders pronounce judgment for a bribe, her priests instruct for a price, and her prophets divine for money." Micah identified all three major types of Judahite rulers as corrupt: civil leaders (the princes), religious leaders (the priests), and moral leaders (the prophets). The judges were judging according to who paid them best. The priests were teaching the people but only for what they could get out of it. The prophets were not really prophesying messages from the Lord but were divining; they were practicing sorcery and witchcraft for money and passing these revelations off as the word of the Lord. In every case, ministry was being conducted, but for selfish motives, for what the ministers could get out of ministering. Let's look more closely at these leaders and the effects of their actions.

The judges were passing judgment in legal cases because they hated good and loved evil (3:2a). They should have "known" judgment (3:1). That is, they should have practiced justice, ruled justly, and shown no partiality. Instead they were, as Micah described them, tearing the skin off the people, eating their flesh, and chopping up their bones like butchers (3:2b-3). They were robbing the people like soldiers who took the spoils of war. They were not impartial. They did not represent God, the true judge of His people. They were corrupt.

The priests were no better. When we think of Israel's priests, we probably think of them offering the sacrifices that the people brought to the temple. But one of the primary responsibilities of the priests in Israel was to teach the people the Word of God (Deut. 17:8-13). This was really a more important ministry than cutting up animals. This manward duty was more significant than their Godward duty. God scattered the priests in Israel, rather than giving them one geographic region to inhabit, so they could teach the people God's will. Yet the priests in Micah's day were just telling the people what the Judahites wanted to hear, not what God had said. And they were doing it for money. They distorted their messages to get a favorable response to their messages.

The prophets claimed to have received fresh messages from the Lord for the people. But most of the prophets in Micah's day delivered favorable "words from the Lord" only if they received adequate compensation. If the people did not pay them well, they either gave a message of doom or no message at all. They were getting messages for the people all right, but they were messages from the wrong source. Their "prophecies" amounted to sorcery and witchcraft. Micah wrote of them in 5:3, "When they have something to bite with their teeth, they cry, Peace.' But against him who puts nothing in their mouths, they declare holy war." The people had to pay for good prophecies. Otherwise they would get prophecies of gloom and doom.

Wherever you find distressed and suffering people, the cause is usually their leaders. If the leaders are out of harmony with God, if they love evil and hate good, if they are selfish rather than servants, the people suffer. This is true no matter what form of government exists. Every form of government has the equivalent of princes, priests, and prophets: civil, religious, and moral leaders. Corrupt authorities rule for their own benefit, not for the benefit of the people.

Yet Micah saw through the smog of his own day to a ruler on the distant horizon beyond.

He saw this One coming out of human obscurity, not out of a position of power. He would arise from the obscure town of Bethlehem in Judah, but His real origin was eternity (5:2).

He would arise and shepherd His flock in the strength of the Lord (5:4). He would faithfully represent Yahweh and act in His strength. He would not serve Himself but the Lord. He would not be a crooked judge but impartial. He would not pervert the truth to glorify Himself but would tell the truth, the whole truth, and nothing but the truth. He would not pass deceitful and destructive messages to the people but only the true words of the Lord.

The result of His ministry would be peace, not distress and suffering (5:5a). The negative side of His rule would be the destruction of all the things the people's false rulers had encouraged them to trust in: horses, chariots, cities, strongholds, treaties, witchcraft, images, and idols. The strength of a nation is never in these things but in its leaders. Israel would one day have a Ruler that would provide adequate strength for her. He would not abuse her but glorify her.

The permanent value of Micah is that it reminds us that the test of authority is its motive. If the motive of leaders is self-aggrandizement, self-service, and self-glory, their leadership is corrupt and pernicious.

The strength of leaders is in their recognition of Yahweh. We see this clearly in that One whom Micah saw arising out of obscure human conditions, yet with the authority of eternity behind Him, to take the reigns of power and produce peace. When He came the first time, the obscurity of His human background so blinded the eyes of His contemporaries that they rejected Him and said, "We will not have this man reign over us!" But when He comes the second time, no one will be able to resist His eternal authority, and He will reign over the whole world. He will provide the perfect civil, religious, and moral leadership that this world has longed for but has never yet enjoyed.

In the meantime, our duty is to obey Him because our eyes of faith have seen Him and our hearts know Him. As His disciples we must serve, as He will serve, in whatever sphere of leadership or position of authority we may occupy. And we must eagerly await His return in power and great glory.

Micah is a great book because it contrasts imperfect leaders with the perfect leader. It uncovers present corruption, but it also gives us hope of future celebration. It assures us that God will replace selfish leadership with selfless leadership. It provides negative and positive leadership models for church leaders and individual Christians today.

Constable: Micah (Outline)

Outline

I. Heading 1:1

II. The first oracle: Israel's impending judgment and future restoration 1:2-2:13

A. The judgment coming on Israel 1:2-7

B. Lamentation over the coming judgment 1:8-16

1. Micah's personal response 1:8-9

2. Micah's call for the people's response 1:10-16

C. The sins of Judah 2:1-11

1. Sins of the wealthy 2:1-5

2. Sins of the false prophets and the greedy 2:6-11

D. A prediction of future regathering and leadership 2:12-13

III. The second oracle: the guilt of Israel's leaders and her future hope chs. 3-5

A. Condemnation of Israel's leaders ch. 3

1. The guilt of Israel's civil leaders 3:1-4

2. The guilt of Israel's religious leaders 3:5-8

3. The indictment of Israel's leaders 3:9-12

B. Blessing for Israel in the future chs. 4-5

1. The exaltation of Zion 4:1-8

2. The might of Zion 4:9-5:1

3. The King of Zion 5:2-5a

4. The peace of Zion 5:5b-6

5. The vindication of Zion 5:7-9

6. The purification of Zion 5:10-15

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

A. The Lords' indictment against His people 6:1-5

B. Micah's response for the Israelites 6:6-8

C. The Lord's sentence of judgment 6:9-16

1. Israel's sins 6:9-12

2. Israel's punishment 6:13-16

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

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

1. Advice to the ungodly 7:8-13

2. Prayer for deliverance 7:14-17

3. Praise for forgiveness 7:18-20

Constable: Micah

Micah

Bibliography

Aharoni, Y. The Land of the Bible. Philadelphia: Westminster Press, 1967.

Allen, Leslie C. The Books of Joel, Obadiah, Jonah and Micah. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Martin, John A. "Micah." In The Bible Knowledge Commentary: Old Testament, pp. 1475-92. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Mays, J. Micah: A Commentary. Old Testament Library series. Philadelphia: Westminster Press, 1976.

McComiskey, Thomas Edward. "Micah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

The New Bible Dictionary, 1962. S.v. "Shepherd," by R. A. Stewart.

Thomas, D. W., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Copyright 2003 by Thomas L. Constable

Haydock: Micah (Book Introduction)

INTRODUCTION.

THE PROPHECY OF MICHEAS.

Micheas, of Morasti, a little town in the tribe of Juda, was cotemporary with the prophet Isaias, whom he resembles both in his spirit and his style. He is different from the prophet Micheas, mentioned in the Third Book of Kings, (chap. xxii.) for that Micheas lived in the days of king Achab, one hundred and fifty years before the time of Ezechias, under whom this Micheas prophesied, (Challoner) as he did in the two preceding reigns. (Haydock) --- He addresses both Israel and Juda, and predicts the happiness of the Jews after the captivity, as a figure of what the church should enjoy. (Calmet) --- The Jews shall embrace the faith at last, after the Gentiles. (Worthington) --- We have only a small part of the predictions of Micheas, though he may have written no more. His style is obscure, like that of Osee. (Calmet) --- His name signifies "humility," or "who is like." (St. Jerome)

Gill: Micah (Book Introduction)

INTRODUCTION TO MICAH

This book is called, in the Hebrew copies, "Sepher Micah", the Book of Micah; in the Vulgate Latin version "the Prophecy of Micah"; and in the Syriac version "the Prophecy of the Prophet Micah". This prophet is not the same with Micaiah the son of Imiah, who lived in the times of Ahab and Jehoshaphat, 1Ki 22:8; for, as Aben Ezra observes, there were many generations between them, at least many reigns of kings, as Jehoram, Ahaziah, Joash, Amaziah, and Uzziah, all which made up a hundred and thirty years; their names indeed seem to be the same, since he that is called Micaiah, 1Ki 22:8; is called Micah, 2Ch 18:14; and this our prophet is named Micaiah in Jer 26:18; which is with some of the same signification with Michael. So Abarbinel interprets, it, "who [is] as God"; see Mic 7:18; which Hillerus ^a confutes, and renders it, "the contrition, attrition, attenuation, and depauperation, of the Lord"; deriving it from Kwm, which signifies to be depressed, humbled, weakened, and impoverished, as others do; which name, some think, was given him by his parents, because of their low estate, their meanness and poverty; but of them we have no account: however, this is much more probable than the reason Cornelius a Lapide gives of his name, that he was so called because he prophesied of Christ, who was poor, and that he should be born in a poor country village. As for his country, and the place of his birth, and the time in which he lived, they may be gathered from Mic 1:1; by which it will appear that he was not of the tribe of Ephraim, as Pseudo-Epiphanius ^b says but of the tribe of Judah; whose kings' reigns in which he prophesies are only made mention of; though his prophecies concerned both Israel and Judah, and he reproves both for their sins, and foretells their various captivities; and, for the comfort of God's people, says many things concerning the Messiah, his incarnation the place of his birth, which no prophet so clearly points at as he, the execution of his offices, prophetic, priestly, and kingly; the blessings of grace that came by him, pardon of sin, atonement, &c. and the happiness and glory of his church in the latter day. The authority of this book is confirmed both by the elders of Judah in the times of Jeremiah, who quote a passage out of it; Mic 3:12; which they improve in favour of that prophet, Jer 26:17; and by the chief priests and Scribes in the time of Herod, who refer that prince to a prophecy in this book for the place of the Messiah's birth, Mic 5:2; see Mat 2:4. He is thought to have prophesied thirty or forty years, Bishop Usher ^c places him in the year of the world 3291 A.M., and 713 B.C.; but, according to Mr. Whiston ^d, he prophesied 750 B.C., and so Mr. Bedford ^e, and three after the building of the city of Rome; and he foretells the captivity of the ten tribes thirty years, and the coming of Sennacherib forty years, before they came to pass; but when and where he died, and was buried, no certain proof can be given. Pseudo-Epiphanius, confounding him with Micaiah in Ahab's time, says ^f he was killed by his son Joram, who cast him down from a precipice, and was buried at Morathi, his native place, near the burying ground of Enakeim, and his grave was well known to that day. And, according to Jerom ^g, the grave of this our prophet was at Morasthi, and in his time turned into a church or temple. Sozomen ^h reports, that, in the times of Theodosius the elder, the body of Micah was found by Zebennus bishop of Eleutheropolis at Berathsalia, a mile and a quarter from the city, near which was the grave of Micah, called by the common people the faithful monument, and in their country language Nephsameemana.

Gill: Micah 7 (Chapter Introduction)

INTRODUCTION TO MICAH 7

This chapter begins with a lamentation of the prophet, in the name of the church and people of God, concerning the general depravity and corruption of the times in which he lived, Mic 7:1; then declares what he was determined to do for his relief in such circumstances, Mic 7:7; comforts himself and the church with a good hope and firm belief of its being otherwise and better with them, to the shame and confusion of their enemies that now rejoiced, though without just reason for it, Mic 7:8; with promises of deliverance, after a desolation of the land for some time, Mic 7:11; and with the answer returned to the prayers of the prophet, Mic 7:14; which would issue in the astonishment of the world, and their subjection to the church of God, Mic 7:16; and the chapter is concluded with admiration at the pardoning grace and mercy of God, and his faithfulness to his promises, Mic 7:18.