Hansen Bible Study

Day 1062 of 1461 · 2029-11-27

Micah 7:1–20

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1Misery is mine! Indeed, I am like one who gathers the summer fruits, as gleanings of the vineyard: There is no cluster of grapes to eat. My soul desires to eat the early fig.

2The godly man has perished out of 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.

3Their hands are on that which is evil to do it diligently. The ruler and judge ask for a bribe; and the powerful man dictates the evil desire of his soul. Thus they conspire together.

4The best of them is like a brier. The most upright is worse than a thorn hedge. The day of your watchmen, even your visitation, has come; now is the time of their confusion.

5Don’t trust in a neighbor. Don’t put confidence in a friend. With the woman lying in your embrace, be careful of the words of your mouth!

6For the son dishonors the father, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; a man’s enemies are the men of his own house.

7But as for me, I will look to Yahweh. I will wait for the God of my salvation. My God will hear me.

8Don’t rejoice against me, my enemy. When I fall, I will arise. When I sit in darkness, Yahweh will be a light to me.

9I will bear the indignation of Yahweh, because I have sinned against him, until he pleads my case, and executes judgment for me. He will bring me out to the light. I will see his righteousness.

10Then my enemy will see it, and shame will cover her who said to me, where is Yahweh your God? Then my enemy will see me and will cover her shame. Now she will be trodden down like the mire of the streets.

11A day to build your walls— In that day, he will extend your boundary.

12In that day they will come to you from Assyria and the cities of Egypt, and from Egypt even to the River, and from sea to sea, and mountain to mountain.

13Yet the land will be desolate because of those who dwell therein, for the fruit of their doings.

14Shepherd your people with your staff, the flock of your heritage, who dwell by themselves in a forest, in the middle of fertile pasture land, let them feed; in Bashan and Gilead, as in the days of old.

15“As in the days of your coming out of the land of Egypt, I will show them marvelous things.”

16The nations will see and be ashamed of all their might. They will lay their hand on their mouth. Their ears will be deaf.

17They will lick the dust like a serpent. Like crawling things of the earth they shall come trembling out of their dens. They will come with fear to Yahweh our God, and will be afraid because of you.

18Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger forever, because he delights in loving kindness.

19He will again have compassion on us. He will tread our iniquities under foot; and you will cast all their sins into the depths of the sea.

20You will give truth to Jacob, and mercy to Abraham, as you have sworn to our fathers from the days of old.

About a five-minute read

Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~885 words.

Matthew Henry. That there were so few good people to be found, even among those that were God's people; and this was their reproach: The good man has perished out of the earth, or out of the land, the land of Canaan; it was a good land, and a land of uprightness (Isa 26:10), but there were few good men in it, none upright among them, Mic 7:2. 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. 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. 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. 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.

Jamieson–Fausset–Brown. The Hebrew expresses "one merciful and good in relation to man," rather than to God. is perished out of the earth-- (Psa 12:1). That they may do evil with both hands earnestly--literally, "Their hands are for evil that they may do it well" (that is, cleverly and successfully). the great man, he--emphatic repetition. We must not only "look unto the Lord," but also "wait for Him." Having no hope from man (Mic 7:5-6), Micah speaks in the name of Israel, who herein, taught by chastisement (Mic 7:4) to feel her sin (Mic 7:9), casts herself on the Lord as her only hope," in patient waiting (Lam 3:26). Carmel--Let Thy people who have been dwelling as it were in a solitude of woods (in the world, but not of it), scattered among various nations, dwell in Carmel, that is, where there are fruit-bearing lands and vineyards [CALVIN]. shall see--the "marvellous things" (Mic 7:15; Isa 26:11). confounded at all their might--having so suddenly proved unavailing: that might wherewith they had thought that there is nothing which they could not effect against God's people. lay . . . hand upon . . . mouth--the gesture of silence (Job 21:5; Job 40:4; Psa 107:42; Isa 52:15).

John Calvin. It was indeed a forcible and an emphatic language, when he complained at the beginning, that he groaned as though the land was ashamed of its dearth: but the Prophet now performs the office of a teacher, Perished, he says, has the righteous from the land; there is no one upright among men; all lay in wait for blood; every one hunts his brother as with a net In this verse the Prophet briefly shows, that all were full both of cruelty and perfidy, that there was no care for justice; as though he said, In vain are good men sought among this people; for they are all bloody, they are all fraudulent. The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net. 2. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man's enemies are the men of his own house. 6. Quia filius contumelia afficit patrem, filia surgit contra matrem suam, nurus contra socrum suam; inimici viri domestici ejus (homines domus ejus, ad verbum.) The Prophet pursues the subject we discussed yesterday, -- that liberty, in iniquity, bad arrived to its highest point, for no faithfulness remained among men; nay, there was no more any humanity; for the son performed not his duty towards his father, nor the daughter-in-law towards her mother-in-law; in short, there was then no mutual love and concord. He will return, he will pity us, He will subdue our iniquities: -- Yea, thou wilt cast into the depths of the sea all their sins; Thou wilt show faithfulness to Jacob, mercy to Abraham, Which thou swarest to our fathers in the days of old.

Full commentary on this passage

Matthew Henry

chapter
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.

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1–6
This is such a description of bad times as, some think, could scarcely agree to the times of Hezekiah, when this prophet prophesied; and therefore they rather take it as a prediction of what should be in the reign of Manasseh. But we may rather suppose it to be in the reign of Ahaz (and in that reign he prophesied, ch. 1:1) or in the beginning of Hezekiah's time, before the reformation he was instrumental in; nay, in the best of his days, and when he had done his best to purge out corruptions, still there was much amiss. The prophet cries out, Woe is me! He bemoans himself that his lot was cast in such a degenerate age, and thinks it his great unhappiness that he lived among a people that were ripening apace for a ruin which many a good man would unavoidably be involved in. Thus David cries out, Woe is me that I sojourn in Mesech! He laments, 1. That there were so few good people to be found, even among those that were God's people; and this was their reproach: The good man has perished out of the earth, or out of the land, the land of Canaan; it was a good land, and a land of uprightness (Isa 26:10), but there were few good men in it, none upright among them, Mic 7:2. The good man is a godly man and a merciful man; the word signifies both. Those are completely good men that are devout towards God and compassionate and beneficent towards men, that love mercy and walk with God. "These have perished; those few honest men that some time ago enriched and adorned our country are now dead and gone, and there are none risen up in their stead that tread in their steps; honesty is banished, and there is no such thing as a good man to be met with. Those that were of religious education have degenerated, and become as bad as the worst; the godly man ceases," Psa 12:1. This is illustrated by a comparison (Mic 7:1): they were as when they have gathered the summer fruits; it was as hard a thing to find a good man as to find any of the summer-fruits (which were the choicest and best, and therefore must carefully be gathered in) when the harvest is over. The prophet is ready to say, as Elijah in his time (Kg1 19:10), I, even I only, am left. Good men, who used to hang in clusters, are now as the grape-gleanings of the vintage, here and there a berry, Isa 17:6. You can find no societies of them as bunches of grapes, but those that are are single persons: There is no cluster to eat; and the best and fullest grapes are those that grow in large clusters. Some think that this intimates not only that good people were few, but that those few who remained, who went for good people, were good for little, like the small withered grapes, the refuse that were left behind, not only by the gatherer, but by the gleaner. When the prophet observed this universal degeneracy it made him desire the first-ripe fruit; he wished to see such worthy good men as were in the former ages, were the ornaments of the primitive times, and as far excelled the best of all the present age as the first and full-ripe fruits do those of the latter growth, that never come to maturity. When we read and hear of the wisdom and zeal, the strictness and conscientiousness, the devotion and charity, of the professors of religion in former ages, and see the reverse of this in those of the present age, we cannot but sit down, and wish, with a sigh, O for primitive Christianity again! Where are the plainness and integrity of those that went before us? Where are the Israelites indeed, without guile? Our souls desire them, but in vain. The golden age is gone, and past recall; we must make the best of what is, for we are not likely to see such times as have been. 2. That there were so many wicked mischievous people among them, not only none that did any good, but multitudes that did all the hurt they could: "They all lie in wait for blood, and hunt every man his brother. To get wealth to themselves, they care not what wrong, what hurt, they do to their neighbours and nearest relations. They ac…

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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 …

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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, Zac 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 mout…

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John Calvin

1
Micah 7:1-2 1. Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: there is no cluster to eat: my soul desired the firstripe fruit. 1. Vae mihi (alii deducunt a yll, ululare meum; sed est particula dolentis apud Hebraeos; Vae mihi ergo,) quia fui sicut collectiones aestatis (sic est ad verbum,) et sicuti racemi vindemiae; nullus botrus ad comedendum; maturos fructus (vel, primitias frugum) desideravit anima mea. 2. The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net. 2. Periit humanus (vel, mansuetus) e terra, et rectus in hominibus nemo est; et omnes sanguinibus insidiantur, quisque fratrem suum venatur reti (alii, ad perniciem; et hrm, etiam Hebraeis interdum est occisio.) The meaning of the first verse is somewhat doubtful: some refer what the Prophet says to punishment; and others to the wickedness of the people. The first think that the calamity, with which the Lord had visited the sins of the people, is bewailed; as though the Prophet looked on the disordered state of the whole land. But it may be easily gathered from the second verse, that the Prophet speaks here of the wickedness of the people, rather than of the punishment already inflicted. I have therefore put the two verses together, that the full meaning may be more evident to us. Woe then to me! Why? I am become as gatherings Too free, or rather too licentious is this version, -- "I am become as one who seeks to gather summer-fruits, and finds none;" so that being disappointed of his hope, he burns with desire. This cannot possibly be considered as the rendering of the Prophet's words. There is indeed some difficulty in the expressions: their import, however, seems to be this, -- that the land, which the Prophet undertakes here to represent and personify, was like to a field, or a garden, or a vineyard, that was empty. He therefore says, that the land was stripped of all its fruit, as it is after harvest and the vintage. So by gatherings we must understand the collected fruit. Some understand the gleanings which remain, as when one leaves carelessly a few clusters on the vines: and thus, they say, a few just men remained alive on the land. But the former comparison harmonizes better with the rest of the passage, and that is, that the land was now stripped of all its fruit, as it is after the harvest and the vintage. I am become then as the gatherings of summer, that is, as in the summer, when the fruit has been already gathered; and as the clusters of the vintage, that is when the vintage is over. [181] There is no cluster, he says to eat. The Prophet refers here to the scarcity of good men; yea, he says that there were no longer any righteous men living. For though God had ever preserved some hidden seed, yet it might have been justly declared with regard to the whole people, that they were like a field after gathering the corn, or a vineyard after the vintage. Some residue, indeed, remains in the field after harvest, but there are no ears of corn; and in the vineyard some bunches remain, but they are empty; nothing remains but leaves. Now this personification is very forcible when the Prophet comes forth as though he represented the land itself; for he speaks in his own name and person, Woe is to me, he says, for I am like summer-gatherings! It was then the same thing, as though he deplored his own nakedness and want, inasmuch as there were not remaining any upright and righteous men. In the second verse he expresses more clearly his mind, Perished, he says, has the righteous [182] from the land, and there is none upright [183] among men. Here now he does not personify the land. It was indeed a forcible and an emphatic language, when he complained at the beginning, that he groaned as though the land was ashamed of its dearth: but the Prophet now performs the office of a teacher, Perished, he says, ha…

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3
Micah 7:3 3. That they may do evil with both hands earnestly, the prince asketh, and the judge asketh for a reward; and the great man, he uttereth his mischievous desire: so they wrap it up. 3. Super malitia manuum suarum ad beneficiendum; princeps postulat, et judex in mercede (ego transfero ad verbum,) et magnus loquitur pravitatem animae suae ipse; et complicant (vel, ut alii vertunt, confirmant; sed proprie est complicari; et metaphora apte convenit contextui, ut statim videbimus.) This verse is properly addressed to the judges and governors of the people, and also to the rich, who oppressed the miserable common people, because they could not redeem themselves by rewards. The Prophet therefore complains, that corruptions so much prevailed in judgments, that the judges readily absolved the most wicked, provided they brought bribes. The sum of what is said then is, that any thing might be done with impunity, for the judges were venal. This is the Prophet's meaning. But as interpreters differ, something shall be said as to the import of the words. l hr kphym, ol ero caphim, For the evil of their hands to do good. Some give this explanation, "Though they are openly wicked, yet they make pretenses, by which they cover their wickedness:" and the sense would be this, -- that though they had cast aside every care for what was right, they yet had become so hardened in iniquity, that they wished to be deemed good and holy men; for in a disordered state of things the wicked always show an iron front, and would have silence to be observed respecting their shameful deeds. Some interpreters therefore think that the Prophet here complains, that there was now no difference between what was honorable and base, right and wrong; for wicked men dared so to disguise their iniquities, that they did not appear, or, that no one ventured to say any thing against them. Do you, however, examine and consider, whether what the Prophet says may be more fitly connected together in this way, That they may do good for the wickedness of their hands, that is, to excuse themselves for the wickedness of their hands, they agree together; for the prince asks, the judge is ready to receive a bribe. Thus, the rich saw that exemption might have been got by them, for they had the price of redemption in their hands: they indeed knew that the judges and princes could be pacified, when they brought the price of corruption. And this is the meaning which I approve, for it harmonizes best with the words of the Prophet. At the same time, some give a different explanation of the verb lhytyv, laeithib, that is that they acted vigorously in their wickedness: but this exposition is frigid. I therefore embrace the one I have just stated, which is, -- that corruptions so prevailed in the administration of justice, that coverings were ready for all crimes; for the governors and judges were lovers of money, and were always ready to absolve the most guilty, but not without a reward. For the wickedness then of their works, that they may do good, that is, that they may obtain acquittance, the prince only asks; he examines not the case, but only regards the hand; and the judge, he says, judges for reward: the judges also were mercenary. They did not sit to determine what was right and just; but as soon as they were satisfied by bribes, they easily forgave all crimes; and thus they turned vices into virtues; for they made no difference between white and black, but according to the bribe received. [184] This view is consistent with what the Prophet immediately subjoins, The great, he says, speaks of the wickedness of his soul, even he By the great, he does not mean the chief men, as some incorrectly think, but he means the rich, who had money enough to conciliate the judges. They then who could bring the price of redemption, dared to boast openly of their wickedness: for so I render the word hvt, eut, as it cannot be suitable to translate it here, corruption. Speak then of the wic…

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Micah 7:4 4. The best of them is as a brier: the most upright is sharper than a thorn hedge: the day of thy watchmen and thy visitation cometh; now shall be their perplexity. 4. Bonus inter eos quasi paliurus, rectus prae spineto (aliquid subaudiendum est, asperior est spineto;) dies speculatorum tuorum, visitatio tua venit; tunc erit confusio ipsorum (vel, perplexitas, ut alii vertunt.) The Prophet confirms what he had previously said, -- that the land was so full of every kind of wickedness, that they who were deemed the best were yet thorns and briers, full of bitterness, or very sharp to prick; as though he said, "The best among them is a thief; the most upright among them is a robber." We hence see, that in these words he alludes to their accumulated sins, as though he said, "The condition of the people cannot be worse; for iniquity has advanced to its extreme point: when any one seeks for a good or an upright man, he only finds thorns and briers; that is, he is instantly pricked." But if the best were then like thorns, what must have been the remainder? We have already seen that the judges were so corrupt that they abandoned themselves without feeling any shame to any thing that was base. What then could have been said of them, when the Prophet compares here the upright and the just to thorns; yea, when he says, that they were rougher than briers? Though it is an improper language to say, that the good and the upright [186] among them were like briers; for words are used contrary to their meaning, as it is certain, that those who inhumanely pricked others were neither good nor just: yet the meaning of the Prophet is in no way obscure, -- that there was then such license taken in wickedness, that even those who retained in some measure the credit of being upright were yet nothing better than briers and thorns. There is then in the words what may be deemed a concession. He then adds, The day of thy watchmen, thy visitation comes He here denounces the near judgment of God, generally on the people, and especially on the rulers. But he begins with the first ranks and says The day of thy watchmen; as though he said, "Ruin now hangs over thy governors, though they by no means expect it." Watchmen he calls the Prophets, who, by their flatteries, deceived the people, as well as their rulers: and he sets the Prophets in the front, because they were the cause of the common ruin. He does not yet exempt the body of the people from punishment; nay, he joins together these two things, -- the visitation of the whole people, and the day of the watchmen. And justly does he direct his discourse to these watchmen, who, being blind, blinded all the rest; and who, being perverted, led astray the whole people. This is the reason why the Prophet now, in an especial manner, threatens them; but, as I have already said, the people were not on this account to be excused. There may seem indeed to have been here a fair pretense for extenuating their guilt: the common people might have said that they had not been warned as they ought to have been; nay, that they had been destroyed through delusive falsehoods. And we see at this day that many make such a pretense as this. But a defense of this kind is of no avail before God; for though the common people are blinded, yet they go astray off their own accord, since they lend a willing ear to impostors. And even the reason why God gave loose reins to Satan as well as to his ministers, and why he gives, as Paul says, (2 Thessalonians 2:11,) power to delusion, is this, -- because the greater part of the world ever seeks to be deceived. The denunciation of the Prophet then is this, -- that as the judges and the Prophets had badly exercised their office, they would be led to the punishment which they deserved, for they had been, as it has been elsewhere observed, the cause of ruin to others: in the meantime, the common people were not excusable. The vengeance of God then would overtake them and from the l…

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Micah 7:5-6 5. Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. 5. Ne fidatis amico, ne speretis in consiliario (vel, duce;) ab ea quae dormit in sinu tuo custodi aperturas oris tui: 6. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man's enemies are the men of his own house. 6. Quia filius contumelia afficit patrem, filia surgit contra matrem suam, nurus contra socrum suam; inimici viri domestici ejus (homines domus ejus, ad verbum.) The Prophet pursues the subject we discussed yesterday, -- that liberty, in iniquity, bad arrived to its highest point, for no faithfulness remained among men; nay, there was no more any humanity; for the son performed not his duty towards his father, nor the daughter-in-law towards her mother-in-law; in short, there was then no mutual love and concord. He does not here speak of that false confidence, by which many deceive themselves, who rely on mortals, and transfer to them the glory which belongs to God. Those therefore without any reason, philosophize here, who say, that we ought not to trust in men; for this was not the design of the Prophet. But our Prophet complains of his times according to the tenor of Ovid's description of the iron age, who says - "--A guest is not safe from his host; Nor a brother-in-law from a son-in-law; and brotherly love is rare: A husband seeks the death of his wife, and she, of her husband; Cruel stepmothers mingle the lurid poison; The son, before the day, inquires into the years of his father." [187] So also our Prophet says, that there was no regard to humanity among men; for the wife was ready to betray her husband, the son treated his father with reproach; in short, they had all forgotten humanity or natural affection. We now then understand what the Prophet means by saying, Trust not a friend; [188] that is, if any one hopes for any thing from a friend, he will be deceived; for nothing can be found among men but perfidy. Put no faith in a counselor So I render the word 'lvph, aluph; some translate it, an elder brother; but there is no necessity to constrain us to depart from the proper and true meaning of the word. As then the Prophet had spoken of an associate or a friend, so he now adds a counselor. And it proves what he had in view, when he says in the next clause, that no enemies are worse than domestics. We hence see that the Prophet simply means, that the men of his age were not only avaricious and cruel to one another, but that without any regard to human feelings the son rebelled against his father, and thus subverted the whole order of nature; So that they had none of those affections, which seem at the same time to be incapable of being extinguished in men. Let us now proceed -- Footnotes: [187] See Ov. Met. Lib. I.-144-148. [188] Ne fidatis amico: it is rather, Believe not in a friend, that is, in what he says, 'l-t'mynv vr. The next expression is that which signifies reliance, trust or confidence. 'lvph, is a leader; egoumenos in Sept., one who leads the way. Diodati gives its true meaning, -- "A conductor, the most trusty friend, who is one's usual counselor in every difficulty and perplexity." Jerome refers to scriptural instances as to the persons here mentioned: the friend, Ahitophel and Judas, -- the counselor, Abimelek, who was made king by the men of Sichem, and oppressed them, -- domestics, Absalom and the wives of Esau. The word used for "dishonoring" is very strong; mnvl, one who counts a thing worthless or abominable; it means not only to dishonor, but to regard with disdain and contempt. "The contempt and violation of the laws of domestic duties," Henry justly observes, "are a sad symptom of an universal corruption of manners. Those are never likely to come to good who are undutiful to their parents, and study to be provoking to them and cross them." -- Ed.

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Micah 7:7 7. Therefore I will look unto the Lord; I will wait for the God of my salvation: my God will hear me. 7. Ego autem ad Jehovam respiciam, expectabo ad Deum salutis meae; exaudiet me Deus meus. The Prophet points out here the only remedy, to preserve the faithful from being led away by bad examples and that is, to fix their eyes on God, and to believe that he will be their deliverer. Nothing is more difficult than to refrain from doing wrong, when the ungodly provoke us; for they seem to afford us a good reason for retaliation. And when no one injures us, yet custom is deemed almost a law: thus it happens that we think that to be lawful which is sanctioned by the manners and customs of the age; and when success attends the wicked, this becomes a very strong incentive. Thus it happens, that the faithful can hardly, and with no small difficulty, keep themselves within proper bounds: when they see that wickedness reigns everywhere, and that with impunity; and still more, when they see the abettors of wickedness increasing in esteem and wealth, immediately the corrupt lust of emulation creeps in. But when the faithful themselves are provoked by injuries, there seems then to be a just reason for doing wrong; for they say that they willfully do harm to no one, but only resist an injury done to them, or retaliate fraud with fraud: this they think is lawful. The Prophet, in order to prevent this temptation, bids the faithful to look to God. The same sentiment we often meet with in Psalm 119:its import is, that the faithful are not to suffer themselves to be led away by bad examples, but to continue ever obedient to God's word, however great and violent the provocations they may receive. Let us now consider the words of the Prophet. To Jehovah, he says, will I look The verb tsphh, tsaphe, properly means to look on, to behold; (speculari;) it is sometimes taken in the sense of expecting; but I am inclined to retain its proper meaning, I will look, he says, on God; that is, I will do the same as though the only true God were before my eyes. How indeed does it happen that even the good indulge themselves while living among the wicked and ungodly, except that they are too much occupied with things around them? If then we desire to maintain integrity, while the world presents to us nothing but examples of sin, let us learn to pass by these temptations as with closed eyes. This may be done, if we direct our eyes to God alone. I will look, he says, to Jehovah He then adds, I will wait for the God of my salvation The Prophet says nothing new here, but only explains more clearly the last clause, defining the manner of the looking of which he had spoken; as though he said, -- "Patiently will I bear, while God helps me:" for when the wicked harass us on every side, we shall no doubt soon turn away our eyes from Gods except we be armed with patience. And how comes patience, unless we be fully persuaded that God will be our deliverer, when the suitable time shall come? We now perceive the intention of the Prophet. He shows that the godly cannot otherwise continue constant in their integrity, except they turn their eyes to the only true God. Then he adds, that they cannot be preserved in this contemplation, unless they wait patiently for God, that is, for his help. And he calls him the God of his salvation; by which he intimates that, relying on his word, he thus perseveres in enduring injuries: for it cannot be but that every one will submit himself to God, and surrender himself to be protected by him, if this truth be first fixed in his mind -- that God will never forsake his own people. This then is the reason why he calls him the God of his salvation. But this title must be referred to his present circumstances, as though he said, -- "Though God's hand does not now appear to help or to bring me aid, I yet feel assured of his favor, and I know that my salvation is secured by it." He then adds, Hear me will my God He here confirms w…

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Micah 7:8 8. Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD shall be a light unto me. 8. Ne gaudeas de me, inimica mea; quia ceciderim, surgam (vel, quamvis ceciderim, surgam;) quum sedebo in tenebris, Jehova erit lux mihi. 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, (Proverbs 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, (1 John 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 …

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Micah 7:9 9. I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness. 9. Iram Jehovae feram, quia peccavi ei, donec disceptet causam meam et faciet judicium meum (vel, asserat jus meum;) educet me in lucem, cernam justitiam ejus. Here the Church of God animates and encourages herself to exercise patience, and does so especially by two arguments. She first sets before herself her sins, and thus humbles herself before God, whom she acknowledges to be a just Judge; and, in the second place, she embraces the hope of the forgiveness of her sins, and from this arises confidence as to her deliverance. By these two supports the Church sustains herself, that she fails not in her troubles, and gathers strength, as I have already said, to endure patiently. First then he says, The wrath [190] of Jehovah will I bear, for sinned have I against him This passage shows, that when any one is seriously touched with the conviction of God's judgment, he is at the same time prepared to exercise patience; for it cannot be, but that a sinner, conscious of evil, and knowing that he suffers justly will humbly and thankfully submit to the will of God. Hence when men perversely glamour against God, or murmur, it is certain that they have not as yet been made sensible of their sins. I allow indeed that many feel guilty who yet struggle against God, and fiercely resist his hand as much as they can, and also blaspheme his name when he chastises them: but they are not touched hitherto with the true feeling of penitence, so as to abhor themselves. Judas owned indeed that he had sinned, and freely made such confession, (Matthew 27:3.) Cain tried to cover his sin, but the Lord drew from him an unwilling confession, (Genesis 4:13.) They did not yet repent; nay, they ceased not to contend with God; for Cain complained that his punishment was too heavy to be borne; Judas despaired. And the same thing happens to all the reprobate. They seemed then to have been sufficiently convinced to acknowledge their guilt, and, as it were, to assent to the justice of God's judgment; but they did not really know their sins, so as to abhor themselves, as I have said, on account of their sins. For true penitence is ever connected with the submission of which the Prophet now speaks. Whosoever then is really conscious of his sins, renders himself at the same time obedient to God, and submits himself altogether to his will. Thus repentance does ever of itself lead to the bearing of the cross; so that he who sets himself before God's tribunal allows himself to be at the same time chastised, and bears punishment with a submissive mind: as the ox, that is tamed, always takes the yoke without any resistance, so also is he prepared who is really touched with the sense of his sins, to bear any punishment which God may be pleased to inflict on him. This then is the first thing which we ought to learn from these words of the Prophet, The wrath of Jehovah will I bear, for sinned have I against him. We also learn from this passage, that all who do not patiently bear his scourges contend with God; for though they do not openly accuse God, and say that they are just, they do not yet ascribe to him his legitimate glory, by confessing that he is a righteous judge. -- How so? Because these two things are united together and joined by an indissoluble knot -- to be sensible of sin -- and to submit patiently to the will of the Judge when he inflicts punishment. Now follows the other argument, Until he decides my cause, and vindicates my right; he will bring me forth into the light, I shall see his righteousness Here the Church leans on another support; for though the Lord should most heavily afflict her, she would not yet cast aside the hope of deliverance; for she knew, as we have already seen, that she was chastised for her good: and indeed no one …

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Micah 7:10 10. Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets. 10. Et videbit inimica mea, et operiet eam pudor, quae dixit mihi (vel, de me,) Ubi Jehova Deus tuus? Oculi mei videbunt, et nunc erit in conculcationem sicuti lutum platearum. But I cannot finish the subject now. Prayer. Grant, Almighty God, that seeing we are at this day surrounded by so many miseries, yea, wherever we turn our eyes, innumerable evils meet us everywhere, which are so many evidences of thy displeasure, -- O grant, that we being truly humbled before thee, may be enabled at the same time to raise up our eyes to the promises of thy free goodness and paternal favor, which thou hast made to us in thine own Son, that we may not doubt, but that thou wilt be propitious to us, inasmuch as thou hast adopted us as thy people: and while our enemies, fully armed, rage and ferociously rise even daily against us, may we not doubt, but that thou wilt be our protection, as thou knowest that we are unjustly troubled by them; and may we thus go on, trusting in thy goodness, seeing that we ever groan under the, burden of our sins, and daily confess that we are worthy of thousand deaths before thee, wert not thou pleased in thine infinite mercy always to receive and restore us to favor, through thy Son our Lord. Amen.

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Jamieson–Fausset–Brown

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The Hebrew expresses "one merciful and good in relation to man," rather than to God. is perished out of the earth-- (Psa 12:1).

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That they may do evil with both hands earnestly--literally, "Their hands are for evil that they may do it well" (that is, cleverly and successfully). the great man, he--emphatic repetition. As for the great man, he no sooner has expressed his bad desire (literally, the "mischief or lust of his soul), than the venal judges are ready to wrest the decision of the case according to his wish. so they wrap it up--The Hebrew is used of intertwining cords together. The "threefold cord is not quickly broken" (Ecc 4:12); here the "prince," the "judge," and the "great man" are the three in guilty complicity. "They wrap it up," namely, they conspire to carry out the great man's desire at the sacrifice of justice.

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as a brier--or thorn; pricking with injury all who come in contact with them (Sa2 23:6-7; Isa 55:13; Eze 2:6). the day of thy watchmen--the day foretold by thy (true) prophets, as the time of "thy visitation" in wrath [GROTIUS]. Or, "the day of thy false prophets being punished"; they are specially threatened as being not only blind themselves, but leading others blindfold [CALVIN]. now--at the time foretold, "at that time"; the prophet transporting himself into it. perplexity-- (Isa 22:5). They shall not know whither to turn.

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Trust ye not in a friend--Faith is kept nowhere: all to a man are treacherous (Jer 9:2-6). When justice is perverted by the great, faith nowhere is safe. So, in gospel times of persecution, "a man's foes are they of his own household" (Mat 10:35-36; Luk 12:53). guide--a counsellor [CALVIN] able to help and advise (compare Psa 118:8-9; Psa 146:3). The head of your family, to whom all the members of the family would naturally repair in emergencies. Similarly the Hebrew is translated in Jos 22:14 and "chief friends" in Pro 16:28 [GROTIUS]. her that lieth in thy bosom--thy wife (Deu 13:6).

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son dishonoureth the father--The state of unnatural lawlessness in all relations of life is here described which is to characterize the last times, before Messiah comes to punish the ungodly and save Israel (compare Luk 21:16; Ti2 3:1-3).

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Therefore I will look unto the Lord--as if no one else were before mine eyes. We must not only "look unto the Lord," but also "wait for Him." Having no hope from man (Mic 7:5-6), Micah speaks in the name of Israel, who herein, taught by chastisement (Mic 7:4) to feel her sin (Mic 7:9), casts herself on the Lord as her only hope," in patient waiting (Lam 3:26). She did so under the Babylonian captivity; she shall do so again hereafter when the spirit of grace shall be poured on her (Zac 12:10-13).

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Rejoice not--at my fall. when I fall, I shall arise-- (Psa 37:24; Pro 24:16). when I sit in darkness, the Lord shall be a light--Israel reasons as her divine representative, Messiah, reasoned by faith in His hour of darkness and desertion (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.

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bear--patiently. the indignation of the Lord--His punishment inflicted on me (Lam 3:39). The true penitent "accepts the punishment of his iniquity" (Lev 26:41, Lev 26:43); they who murmur against God, do not yet know their guilt (Job 40:4-5). execute judgment for me--against my foe. God's people plead guilty before God; but, in respect to their human foes, they are innocent and undeserving of their foes' injuries. bring me forth to the light--to the temporal and spiritual redemption. I shall behold his righteousness--His gracious faithfulness to His promises (Psa 103:17).

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11 more notes on this passage are in the library.