Text -- Micah 7:8 (NET)

Jerusalem Will Be Vindicated

7:8 My enemies, do not gloat over me! Though I have fallen, I will get up. Though I sit in darkness, the Lord will be my light.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Mic 7:8

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

Wesley: Mic 7:8

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

Wesley: Mic 7:8

Shall support, comfort and deliver me.

JFB: Mic 7:8

At my fall.

JFB: Mic 7:8

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

JFB: Mic 7:8

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

Clarke: Mic 7:8

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

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

Calvin: Mic 7:8

Here the Prophet assumes the character of the Church and repels a temptation, which proves very severe to us in adversities; for there is not so much bitterness in the evil itself, as in the mockery of the wicked, when they petulantly insult us and deride our faith. And to noble minds reproach is ever sharper than death itself: and yet the devil almost always employs this artifice; for when he sees that we stand firm in temptations, he suborns the wicked and sharpens their tongues to speak evil of use and to wound us with slanders. This is the reason why the Prophet directs his discourse now to the enemies of the Church. But as God calls the Church his spouse, and as she is described to us under the character of a woman, so also he compares here the enemies of the holy people to a petulant woman. As, therefore, when there is emulation between two women, she, who sees her enemy pressed down by evils and adverse events, immediately raises up herself and triumphs; so also the Prophet says respecting the enemies of the Church; they sharpened their tongues, and vomited forth their bitterness, as soon as they saw the children of God in trouble or nearly overwhelmed with adversities. We now then understand the design of the Prophet, — that he wished to arm us, as I have said, against the taunts of the ungodly, lest they should prevail against us when God presses us down with adversities, but that we may stand courageously, and with composed and tranquil minds, swallow down the indignity.

Rejoice not over me, he says, O my enemy Why not? He adds a consolation; for it would not be enough for one to repel with disdain the taunts of his enemy; but the Prophet says here, Rejoice not, for should I fall, I shall rise; or though I fall, I shall rise: and the passage seems to harmonize better when there is a pause after Rejoice not over me; and then to add, Though I fall, I shall rise, though I sit in darkness, Jehovah shall be a light to me ¹⁸⁹ The Prophet means, that the state of the Church was not past hope. There would be ample room for our enemies to taunt us, were it not that this promise cannot fail us, — seven times in the day the just falls, and rises again, (Pro 24:16.) — How so? For God puts under him his own hand. We now perceive the meaning of this passage. For if God deprived us of all hope, enemies might justly deride us, and we must be silent: but since we are surely persuaded that God is ready at hand to restore us again, we can boldly answer our enemies when they annoy with their derisions; though I fall, I shall rise: “There is now no reason for thee to triumph over me when I fall; for it is God’s will that I should fall, but it is for this end — that I may soon rise again; and though I now lie in darkness, yet the Lord will be my light.”

We hence see that our hope triumphs against all temptations: and this passage shows in a striking manner, how true is that saying of John, — that our faith gains the victory over the world, (1Jo 5:4.) For when sorrow and trouble take possession of our hearts, we shall not fail if this comes to our mind — that God will be our aid in the time of need. And when men vomit forth their poison against us, we ought to be furnished with the same weapons: then our minds shall never succumb, but boldly repel all the taunts of Satan and of wicked men. This we learn from this passage.

Now, from what the Prophet says, Though I fall, I shall rise again, we see what God would have us to expect, even a happy and joyful exit at all times from our miseries; but on this subject I shall have to speak more copiously a little farther on. As to the latter clause, When I sit in darkness, God will be my light, it seems to be a confirmation of the preceding sentence, where the Prophet declares, that the fall of the Church would not be fatal. But yet some think that more is expressed, namely, that in the very darkness some spark of light would still shine. They then distinguish between this clause and the former one, which speaks of the fall and the rise of the faithful, in this manner, — that while they lie, as it were, sunk in darkness, they shall not even then be without consolation, for God’s favor would ever shine on them. And this seems to be a correct view: for it cannot be that any one will expect the deliverance of which the Prophet speaks, except he sees some light even in the thickest darkness, and sustains himself by partaking, in some measure, of God’s goodness: and a taste of God’s favor in distresses is suitably compared to light; as when one is cast into a deep pit, by raising upward his eyes, he sees at a distance the light of the sun; so also the obscure and thick darkness of tribulations may not so far prevail as to shut out from us every spark of light, and to prevent faith from raising our eyes upwards, that we may have some taste of God’s goodness. Let us proceed —

TSK: Mic 7:8

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

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

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

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mic 7:8

Rejoice not against me, O mine enemy - The prophet still more makes himself one with the people, not only as looking for God, but in penitence, as Daniel bewails "his own sins and the sins of his people"Dan 9:10. The "enemy"is Babylon and "Edom"Oba 1:10, Oba 1:12; Psa 137:7; and then, in all times, (since this was written for all times, and the relations of the people of God and of its enemies are the same,) whosoever, whether devils or evil men, rejoice over the falls of God’ s people. "Rejoice not"; for thou hast no real cause; "the triumphing of the ungodly", and the fall of the godly, "is but for a moment. When I fall, I shall arise"Psa 30:5; (literally, "when I have fallen, I have arisen";) expressing both the certainty and speed of the recovery. To fall and to arise is one. : "The fall of infirmity is not grave, if free from the desire of the will. Have the will to rise, He is at hand who will cause thee to rise."(Ibid. 5:47): "Though I have sinned, Thou forgivest the sin; though I have fallen, thou raisest up; lest they, who rejoice in the sins of others, should have occasion to exult. For we who have sinned more, have gained more; for Thy grace maketh more blessed than our own innocence."

When I sit in darkness, the Lord shall be a light unto me - Montanus: "He does not say ‘ lie,’ but sit; she was not as one dead, without hope of life, but she sat solitary as a widow, helpless, unable to restore herself, yet waiting for God’ s time. The darkness of the captivity was lightened by the light of the prophetic grace which shone through Daniel and Ezekiel, and by the faithfulness of the three children, and the brightness of divine glory shed abroad through them, when Nebuchadnezzar proclaimed to all people that their God was "God of gods and Lord of kings"Dan 2:47, and that none should "speak anything amiss against Him"Dan 3:29. Still more when, at the close of the captivity, they were delivered from sorrow, trouble, bondage, death, to joy, rest, freedom, life. Yet how much more in Christ, (for whom this deliverance prepared,) when "the people that walked in darkness have seern a great light: they that dwell in the land of the shadow of death, upon them hath the light shined"Isa 9:2. "God is not only our light", as (Lap.) "restoring us"outwardly "to gladness, freedom, happiness, whereof light is a symbol, as darkness is of sorrow, captivity, adversity, death."Scripture speaks of God, in a directer way, as being Himself our light. "The Lord is my light"Psa 27:1. "The Lord shall be unto thee an everlasting light"Isa 60:19. He calls Himself, "The light of Israel"Isa 10:17. He is our light, by infusing knowledge, joy, heavenly brightness, in any outward lot. He does not say, "after darkness, comes light,"but "when I shall sit in darkness", then, "the Lord is light unto me". The "sitting in darkness"is the occasion of the light, in that the soul or the people in sorrow turns to Him who is their light. in their sin, which was so punished, they were turned away from the light.

Poole: Mic 7:8

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

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

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

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

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

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

Gill: Mic 7:8

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

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

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

"as it were in darkness;''

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

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

Commentary -- Verse Notes / Footnotes

NET Notes: Mic 7:8

¹ tn The singular form is understood as collective.

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

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

Geneva Bible: Mic 7:8

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

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

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 7:8-13

Those truly penitent for sin, will see great reason to be patient under affliction. When we complain to the Lord of the badness of the times, we ought to complain against ourselves for the badness of our hearts. We must depend upon God to work deliverance for us in due time. We must not only look to him, but look for him. In our greatest distresses, we shall see no reason to despair of salvation, if by faith we look to the Lord as the God of our salvation. Though enemies triumph and insult, they shall be silenced and put to shame. Though Zion's walls may long be in ruins, there will come a day when they shall be repaired. Israel shall come from all the remote parts, not turning back for discouragements. Though our enemies may seem to prevail against us, and to rejoice over us, we should not despond. Though cast down, we are not destroyed; we may join hope in God's mercy, with submission to his correction. No hinderances can prevent the favours the Lord intends for his church.

Matthew Henry: Mic 7:7-13

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

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

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

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

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

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

Keil-Delitzsch: Mic 7:7-8

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

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 7:8-13

1. Advice to the ungodly 7:8-13

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

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

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

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

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

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

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

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.