Verses 7-20:

The Cry Of The Remnant In The Last Days

Verse 7 sounds out the voice of Micah in behalf of- his people, as he identifies himself with Israel. He asserts that he would wait on and trust in the Lord, his personal God, his deliverer who would give heed to him. It was a resolve of prophetic faith and commitment to Him only, who can save men from the calamity and doom of their sins, Act 4:12. Israel was taught by him to cast herself on the Lord, as her only hope, Lam 3:16; Zec 12:10-13; Psa 145:18.

Verse 8 addresses Israel’s enemies, warning them not to rejoice over her fall, assuring them she shall rise again. She is assured that even when she sits in darkness, in a foreign land, God shall be (exists as) her light, or future hope, long promised, and sure to come, Psa 9:6; Isa 1:7-8; Isa 1:10; Psa 137:7-8; Psa 37:24; Pro 24:16.

Verse 9 recounts Micah’s confession and testimony in behalf of his people Israel. He is to bear (endure) the judgment indignation of the Lord, because he had sinned against Him, and would keep on bearing until the Lord heard and plead his cause. God will then execute judgment against Israel’s oppressors, bring Israel forth to His ways, Psa 103:17.

Verse 10 discloses that then her Gentile enemies will discover their mistake, fall down in shame, in the dust, before them and Him of whom they had asked in derision, “where is the Lord thy God?”, Psa 42:3; Psa 79:10; Psa 115:2. They shall also be trodden down as the dust or mire of the streets, Isa 10:6. Micah expected one day to behold this oppression of their oppressing enemies, when his God intervened, Isa 66:24; Rev 16:5-7.

Verse 11 places this time of Divine retribution upon Israel’s enemies to be at the time the walls shall be built, under Cyrus, after the 70 years of Israel’s Babylonian captivity, and ultimately realized, when Israel shall be restored in her homeland, Amo 9:11; Zec 12:6; The wall or boundaries of the city of Jerusalem shall be far extended to receive those who flock to her from all nations, Isa 49:20; Isa 54:2.

Verse 12 discloses that the enemies (or foreign Gentile enemies) shall come from as far away as Egypt to the south, to the Euphrates river to the east, to the length of the Mediterranean Sea to the west, from all their former land-grant territory, as promised by the Lord, through Abraham, which had often been overrun by the Assyrians and Egyptians. It shall also extend from the northern mountains of Lebanon to the Sinai in the south, Isa 11:15-16; Isa 19:23-25; Isa 27:13; Hos 11:11; Zec 10:10.

Verse 13 warns, however, that the land shall be desolate before that hour of restoration, because of their own sins in Israel; The desolation shall fall as a judgment for the “fruit of their own sins,” Pro 1:31; Isa 3:10-11; Jer 21:14.

Verse 14 recounts Micah’s cry, on the behalf of the nation of Israel, for God to free His people with the rod, as a caretaker or shepherd cares for his flock, from their solitary folds in the wooded mountains of Carmel to the lower lands of Bashan and Gilead, Psa 80:1; Deu 4:20; Deu 7:6; Deu 32:9. The rod was used to strike and guide the flock aright, Psa 23:4; The mountains of Carmel had some of the land’s richest pastures, and to sleep in their woods suggests near perfect rest, the desire of Israel, Bashan and Gilead were lush pastureland for their cattle, Num 32:1; Psa 22:12; Jer 1:19; Deu 3:12-17; Deu 32:14.

Verse 15 prophesies of a period of forty years, in which the marvelous or miraculous manifestation of Divine grace and mercy shall be shown through the Messiah, to confound and silence the enemy. This perhaps has at least a two-fold prophetic allusion, first, to the miracle ministry of Jesus, from Cana of Galilee Gentiles, Joh 2:11, about 30 A.D., lasting to the giving of the last spiritual gifts, except faith, hope, and charity, about A.D. 70, about which time the special manifestation of spiritual gifts ceased, 1Co 13:13. Our Lord will surely manifest no less powers then, than He did through Moses and Aaron as He led Israel, confirming His power by special miraculous means, during the liberation of forty years, out of Egypt, through the desert, into the Holy Land. See also Psa 78:12; Psa 107:42; Isa 52:5; Jer 16:14-15.

Verse 16 describes the reaction of dumbfounded heathen and heathen nations as they see visible evidences of the might of the Lord, Isa 26:11. They cover their mouths, are dumb before Him, can find no answer or power to overcome His claims or deeds. They become as the deaf in His presence, ashamed before Him whom thy have fought, Job 21:5; Job 40:4; Psa 107:42; Isa 52:15.

Verse 17 declares that their enemies will lick the dust, “bite the dust,” like serpents, so abject shall be their fall, Isa 49:23; Isa 65:25; Psa 72:9; These former enemies of Israel, and of God, shall crawl out of their holes or hiding places like worms, creepers of the earth, in trembling and fear of Almighty God, Deu 32:14; Psa 18:46; Jer 33:9.

Verse 18 recounts Micah’s praising God, as he prepared to close the book of prophecy. He extols God for His righteousness and goodness, for pardoning iniquity of confessed sins, and passing by or showing mercy toward His transgressing people, the remnant of His heritage from Egypt’s bondage, to the coming glory era of His return and reign; He witnesses that God is a God of mercy, who goes beyond judgment, to show love, Zep 2:1-3; Zep 2:7-9; Rom 11:5; Pro 19:11; Psa 130:3.

Verse 19 witnesses the certainty of the Messiah’s turning again to show mercy and do good to His chosen people, both Israel and the church, casting their past iniquities into the depth of the sea, as He did the Egyptians, showing compassion to His own. His pardon and restoration, of Israel and the church, are to be complete and free, as they are taken unto Him, Hos 14:4; Luk 1:33; 1Co 15:24-28; Joh 14:1-3; Act 1:10-11; Rev 19:5-9.

Verse 20 recounts Micah’s trust in the Lord to fulfill the covenants (unconditional) he made to Abraham and to his seed, Israel, Jacob, and David, Psa 105:9-10; Rom 11:25. There is no denunciation of judgment from God upon Israel that is not followed with a prophetic benediction of eventual restoration of Israel, Psa 119:60. What God promises He performs, Gen 26:24; Gen 28:13-14; Deu 30:1-2.

Fuente: Garner-Howes Baptist Commentary

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 Psa 119:0 : 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 צפה, 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 what we have already said, — that, being supported by the promises of God, he thus composes his mind to patience; for patience would often vanish or would be shaken off by temptations, unless we were surely persuaded that God provides for our salvation, and that we shall not hope in him in vain. Nor is it to no purpose that he says, that God was his God. He was one of his people; and this seems to have been the common privilege of all the Jews: yet the Prophet no doubt connects God with himself here in a peculiar manner; for men in general had fallen away into ungodliness. They all indeed gloried in the name of God, but absurdly and falsely. Hence the Prophet intimates, that he was under his protection in a manner different from the rest: for when any one allows himself the liberty of doing evil, he, at the same time, renounces God and his protection. Therefore, the Prophet no doubt alludes indirectly to the irreligion of the people. For though the vain boasting, that they had been adopted by God, that they were the holy race of Abraham, was everywhere in the mouth of all, yet hardly one in a hundred had any regard for God. But it is also of importance to notice, that the Prophet, by saying, Hear me will God, gives a testimony, at the same time, respecting his own faith, — that he would always apply to God for help, and exercise himself in prayer whenever necessity urged him; for God hears not except when he is called upon. The Prophet then recommends here, by his example, an attention to prayer.

Now this verse shows to us in general that there is no excuse for us if we suffer ourselves to be led away, as it is daily the case, by bad examples. And then to look to God is especially needful, when all excesses of wickedness prevail in the world: when the lusts of men become the rule and the law, we ought then to renounce in a manner the society of men, that they may not implicate us in their wickedness. They, therefore, who allege for themselves the examples of others, employ a frivolous excuse, as many do in the present day, who set up the shield of custom: though they are clearly condemned by the word of God, yet they think it a sufficient defense, that they follow others. But we see how frivolous is this confidence; for the Prophet no doubt prescribes here a law for all the children of God as to what they ought to do, when the devil tempts them to sin by the bad examples and shameful deeds of the majority. Let us go on —

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES.

Mic. 7:7.] Having no hope from man, the prophet looks to God, and speaks in the name of the Church. Salv.] i.e. from whom all help comes.

Mic. 7:8. Rejoice] The enemy must not think this condition to be perpetual; light will break through the darkness.

Mic. 7:9.]. Hence bear patiently the inflicted punishment (Lam. 3:39), until] the promise of Mic. 7:8 is fulfilled.

Mic. 7:10. Then] the enemy will discover her mistake, be covered with shame, and be prostrated in the dust (Isa. 10:6).

HOMILETICS

THREE RESOLUTIONS.Mic. 7:7

The prophet is predicting a period which marvellously corresponds to the first age of the Christian era. For, he says, the day of thy watchmen and thy visitation cometh, the time our Lord foretold, when Jerusalem was destroyed. Then the Church was as sheep among wolves. Princes indeed did evil with both hands earnestly. Judges like Pilate could pronounce in a breath, that the accused was innocent and yet condemn. Treachery crept into every home. Hypocrisy prevailed the land over. The Church was in the midst of uncompromising enemies. The nearest of their relatives, as fathers and sons, betrayed them to persecution and death. There was no help for them in man. So the eyes of faith turned to God alone. He would not fail them. Each of us should adopt these resolutions. Many reasons indicate the wisdom of so doing.

I. The resolution of faith. I will look.

1. The promises encourage me.
2. Experience teaches me.
3. The Lord commands me.
4. The engagement will comfort me.

II. The resolution of patience. I will wait.

1. For his time is best.
2. For his blessing is worth waiting for.
3. For I shall not be disappointed.

III. The confidence of hope. God will hear.

1. Though my cry be feeble and my faith weak.
2. Though my request be great.
3. Though others disdain me.
4. Though I am alone. Few pleaders in Israel.
5. For he is near [Stems and Twigs].

He turned away from creatures, knowing they were broken cisterns that could hold no water; and turned towards God the fountain of living waters. Therefore, he says, I will look unto the Lord. Observe, first, that this is a designed experience, and not a casual one, on Gods side. God is more concerned for our welfare than we are ourselvesdoes not wait for our application, but excites it. For this purpose He has given the Sabbath, the Scriptures, the sanctuary, and the preaching of the Gospel. All these dispensations are arranged in subserviency to the purpose of his grace and our afflictions. He therefore says, I will go and return to my place, till they acknowledge their offences and seek my face. Elihu, reviewing afflictive dispensations, says, All these things worketh God oftentimes with man, to bring back his soul from the pit, &c. Observe, secondly, it is a necessary experience on our part. God does nothing needlessly, and we may be assured that he doth not afflict willingly. We have a strong propensity to turn away, to make flesh our arm, and earth our home; but the prosperity of fools destroys them, the things ordained for their welfare prove a trap. Hence, though trying, these dispensations improve us by the goodness of God. He hedges up our way with thorns, that we may not be able to find our paths. He embitters earth, that heaven may be endeared, and verifies the language of Dr. Young: Our hearts are fastend to the world, &c. Oh! it is a blessed experience when, with the Church, we are thrown from ourselves and from creatures upon the Divine resources [Jay].

GOD MAINTAINING THE INTERESTS AND SECURING THE TRIUMPH OF HIS PEOPLE.Mic. 7:8-10

Now the Prophet holds out hope, and gives special grounds of consolation and encouragement. God watches over his people, and will not suffer them to be destroyed.

I. The sad condition of Gods people.

1. Cast into trouble. When I fall. The strongest saint is infirm and liable to fall. Sin within and temptation without overcome us. Disasters may strip us of everything, and sorrow bring to the grave. But the fall shall not be fatal. Though he fall he shall not be utterly cast down.

2. Sitting in darkness. I sit in darkness. The darkness of doubt, captivity, and mysterious providence. Clouds hang over us, friends desert us, and shadows hide God from us. We walk in darkness and have no light (Isa. 50:10).

3. Mocked by the enemy. The enemy has advantage sometimes over Gods people, and treats them with insult and reproach. The world exults at the fall of a godly man. Malice is folly, says one, and when it holds a festival its tones and gestures far exceed all the freaks and mummeries of the lord of misrule. They opened their mouth wide against me, and said, Aha, Aha, our eye hath seen it.

II. The blessed hope of Gods people. God chastises his children, but does not give them up to despair. Neither despond nor mistrust him. He shall deliver thee in six troubles, yea, in seven shall no evil touch thee.

1. Lifted up from trouble. I shall rise. Trials have their limits and design. If we have the will to rise, he is at hand who will cause thee to rise, says a Father. The sinner lies when he falls, and perishes without recovery. For a just man falleth seven times, and riseth again: but the wicked shall fall into mischief.

2. Enlightened in darkness. The Lord a light unto me. Shadows disperse; joy and brightness beam upon our lot. Darkness of sorrow and ill-repute flee away, and noon-day splendours shine again. The Lord shall be unto thee an everlasting light.

3. Restoration to lost privileges. God will declare the right of his people, make their glory conspicuous, and restore them to former dignities. They shall be publicly honoured and greatly enriched with the covenant blessings. I shall behold his righteousness.

III. The sure triumph of Gods people. The truly godly man has been subject to derision in every age. Men have asked in scorn, Where is the Lord thy God? But the triumph of the wicked is short.

1. Joy will be turned to shame. The enemy rejoiced in Gods apparent forgetfulness of his people, and laughed at their profession of confidence in him. But God punished the blasphemy cast upon his name and the calumny heaped upon his children. The enemy was disappointed, confounded, and covered with shame.

2. Deliverance from the enemy will be complete. Judgment will be executed upon the enemy. He will be treated as straw, and trodden as mire in the streets. And they shall be as mighty men which tread down their enemies in the mire of the streets in the battle; and they shall fight because the Lord is with them.

LIGHT IN DARKNESS.Mic. 7:7

1. In dark spiritual experience God will be a light unto us. When sin is strong and grace is weakwhen comforts fail and sorrows multiplywhen faith yields and unbelief prevailswhen we search for God and find him notthen he will succour and fill our hearts with light and gladness.

2. In dark providential dispensations God will be a light unto us. When the clouds are black above, and our way is dark, and we know not where to gowhen every fresh turn of events serves to increase our perplexitywhen the scenes through which we pass defy all mortal wisdomthen he will disperse the gloom and reveal our way before us.

3. In the darkness of death God will be a light unto us. When we enter the damp thick shades of the tombwhen all earthly lights, even those that have burned with the steadiest and purest lustre, will be extinguishedthen the Lord will be our light. He will guide our feet, we shall pass through the dark valley without danger, and enter the regions of eternal day.

Then let me not despairing mourn,

Though gloomy darkness spread the sky;

My glorious Sun will yet return,

And night with all its horrors fly [Adapted].

HOMILETIC HINTS AND SUGGESTIONS

Mic. 7:8. When I fall, I shall rise. A strange event and a strong hope. Trials (a) must be expected, (b) are temporary, (c) have their results, and (d) must be endured in hope. These words contain sweet comfort for slandered saints.

Mic. 7:9.

1. Sin is the cause of Divine indignation. Men make themselves rods by their own guilt. Because I have sinned against him.
2. This Divine indignation must be received as fatherly chastisement. If we murmur and get impatient, the end has not been yet answered. Wherefore doth a living man complain, a man for the punishment of his sins?
3. Such as bear Divine indignation in the right spirit will be delivered. Bear it patiently, hopefully. The time is short, until he plead. His promise is good. He will bring me forth.

ILLUSTRATIONS TO CHAPTER 7

Mic. 7:5-7.

Lean not on earth; twill pierce thee to the heart:
A broken reed at best, but oft a spear:
On its sharp point peace bleeds, and hope expires. [Young.]

Mic. 7:7-9. A holy silence unstrings every affliction, it takes off the weight of every burden, it adds sweet to every bitter, it changes dark nights into sunshiny days. The smallest sufferings will easily vanquish an unquiet spirit, but a quiet spirit will as easily triumph over the greatest sufferings [Brooks]. Mic. 7:9. Indignation. Though of all burdens the indignation of the Lord be the greatest burden, yet Divine indignation is but a light burden in comparison of sin. A gracious soul can better stand under the burden of Gods indignation for sin, than it can stand under the burden of sin itself, which hath kindled that indignation [Ibid.].

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

THE PROPHET LOOKS TO GOD . . . Mic. 7:7-13

RV . . . But as for me, I will look unto Jehovah; I will wait for the God of my salvation: my God will hear me. Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, Jehovah will be a light unto me. I will bear the indignation of Jehovah, because I have sinned against him, until he plead my cause, and execute judgement for me: he will bring me forth to the light, and I shall behold his righteousness. Then mine enemy shall see it and shame shall cover her who said unto me, Where is Jehovah thy God? Mine eyes shall see my desire upon her; now shall she be trodden down as the mire of the streets. A day for building thy walls! in that day shall the decree be far removed. In that day shall they come unto thee from Assyria and the cities of Egypt, and from Egypt even to the River, and from sea to sea, and from mountain to mountain. Yet shall the land be desolate because of them that dwell therein, for the fruit of their doings.
LXX . . . But I will look to the Lord; I will wait upon God my Saviour: my God will hearken to me. Rejoice not against me, mine enemy; for I have fallen yet shall arise; for though I should sit in darkness, the Lord shall be a light to me. I will bear the indignation of the Lord, because I have sinned against him, until he make good my cause: he also shall maintain my right, and shall bring me out to the light, and I shall behold his righteousness. And she that is mine enemy shall see it, and shall clothe herself with shame, who says Where is the Lord thy God? mine eyes shall look upon her: now shall she be for trampling as mire in the ways. It is the day of making of brick; that day shall be thine utter destruction, and that day shall utterly abolish thine ordinances. And thy cities shall be levelled, and parted among the Assyrians; and thy strong cities shall be parted from Tyre to the river, and from sea to sea, and from mountain to mountain. And the land shall be utterly desolate together with them that inhabit it, because of the fruit of their doings.

COMMENTS

(Mic. 7:7) From the stench of social injustice and personal immorality brought on by false worship, Micah lifts his eyes to God. Like Joshua, when he was confronted with the peoples attraction to false gods, (Jos. 24:14-15) so the prophet in the face of popular apostacy takes his stand on the side of the Lord.

Not only will he look to the Lord, he will wait for the God of my salvation.

Here is a timely lesson for anyone who would serve God. Whether it be Elijah, despairing in loneliness because of the unfaithfulness of Gods people, or Joshua standing like an oak, alone if necessary but steadfast, or Micah declaring his trust to a faithless generation, he who would serve God faithfully must be able to differentiate between God Who is faithful and His people who too often are not. Micah is unshaken in his conviction that my God will hear me!

REJOICE NOT AGAINST ME . . . Mic. 7:8-10

Truth is ever in the minority. Error is ever on the throne . . . and with this unnatural imbalance the wicked always boast and scoff and rejoice in the discomfort of Gods people. But their joy is as hollow as it is destined to be short-lived.
Though enemies triumph and insult, they shall be silenced and put to shame.

Here is another eternal truth, spoken first in the Old Testament and re-affirmed in the New. Rom. 8:31-39 asks and answers the same question. If God is for us, who can be against us? . . . in all these things we are more than conquerors through Him that loved us!

The enemies of Gods faithful may rejoice for a season in Gods chastening of His people, but their joy is to be brief. Micah sees his own plight, as does every true worshipper see such circumstances as a result of sin. Micah confesses himself a sinner (Mic. 7:9) and stands ready to bear the indignation. of Jehovah. This is a common attitude among spiritual giants. David, in his great guilt, felt abandoned by God, yet he knew God had heard and would deliver him. (Psalms 22 compare Psa. 22:1 and Psa. 22:24.)

Paul cried out in recognition of his own sin, wretched man that I am, who shall deliver me out of the body of this death and immediately rejoiced in the answer there is therefore now no condemnation to them that are in Christ Jesus. (Rom. 7:24 to Rom. 8:1)

A DAY FOR BUILDING THY WALLS . . . Mic. 7:11-13

Having stated his trust in God, accepted his discomfiture as the just result of his own sin, and rejoiced in the sure hope of deliverance, Micah now transfers this entire process to the people. Beyond the anticipated exile the prophet sees the decree for deliverance and the rebuilding of the walls of Jerusalem. (Cp. Amo. 9:11 and Zec. 12:6)

. . . FROM ASSYRIA . . . EGYPT . . . TO THE RIVER . . . ESA TO SEA . . . Mic. 7:12

In the day of the rebuilding of Jerusalem, following the fall of Babylon, the Jews now to be scattered shall return from throughout the surrounding nations.

THE LAND . . . DESOLATE . . . Mic. 7:13

The returning exiles will not find, as did their forefathers, a land flowing with milk and honey. Rather the land will be desolate, the temple, the walls of the cities in ruins. They must recognize this as the fruit of their doings. The history of the rebuilding of their lands by the returned remnant is one of the most thrilling chapters in the history of this stiff-necked people. (It is recommended that the reader interrupt the study of Micah here long enough to re-read Ezra and Nehemiah.)

Chapter XQuestions

Jehovahs Controversy With His People

1.

Micah chapters six and seven are composed of a series of __________.

2.

Just as the sins of societys leaders filter down through all classes so __________ are applied to all people.

3.

Jehovahs first controversy with His people is occasioned by their having forgotten __________.

4.

Gods controversy with His people is before all creation because __________.

5.

How does Micah connect the final section of his book to the first section?

6.

In Mic. 6:3-5 the __________ is made. In Mic. 6:9 to Mic. 7:6, the case will be __________.

7.

The cry of Mic. 6:3-5 is the plea of a __________.

8.

Explain Micahs reference to Balaam. (Mic. 6:5)

9.

Why remember from Shittim to Gilgal? (Mic. 6:5(b))

10.

Show how Mic. 6:1-5 is timely in our day.

11.

What is alluded to by shall I give my first-born for my transgression? (Mic. 6:7 (b))

12.

Discuss Mic. 6:8 in connection with Mat. 26:16 and Heb. 2:1-4,

13.

Gods insistence upon faithfulness is not unreasonable when we remember __________ His __________ and __________.

14.

How does Micah answer the question, what doth Jehovah require of thee? (Mic. 6:8)

15.

The __________ is the Bible quoted by Jesus and the apostles.

16.

Mic. 6:8 does not claim that __________ an attribute of Gods character is required of Gods people.

17.

Rather than compassion, Micah insists that we are required to __________.

18.

Discuss Mic. 6:8 in connection with Mat. 23:23.

19.

Why must the outward forms of obedience always be expressive of inner reality?

20.

Compare Mic. 6:9 and Pro. 9:10.

21.

What is the significance of shall I be pure? Mic. 6:10-12

22.

The persistent fact of __________ is a prime factor in Micahs message.

23.

Compare Mic. 6:14 and Job. 20:15.

24.

What is meant by Mic. 6:15?

25.

What are the statutes of Omri? Mic. 6:15(a)

26.

Compare Mic. 6:16(b) and Mic. 3:12.

27.

Discuss the historic phenomena known as anti-semitism in light of Mic. 6:16.

28.

Compare Mic. 7:1-2(a) and Psa. 14:1-2.

29.

Discuss Mic. 7:1-2 in light of Rom. 3:9-18.

30.

Mic. 7:2(b) Mic. 7:4(a) refers to __________.

31.

Compare Mic. 7:2(b) Mic. 7:4(a) with 2Sa. 23:6-7, Isa. 55:13, and Eze. 2:6.

32.

Who are listed as those whom honest men cannot trust? (Mic. 7:5-6)

33.

Discuss Mic. 7:5-6 in connection with Mat. 10:35-36 and Luk. 12:53.

34.

Discuss Mic. 7:7 in connection with Jos. 24:14-15.

35.

Despite the wickedness of his time, Micah is unshaken in the conviction that __________.

36.

Discuss Mic. 7:8-10 in light of Rom. 8:31-39.

37.

Compare Mic. 7:9 to Psa. 22:1-24 and Rom. 7:24 to Rom. 8:1.

38.

What is meant by a day for rebuilding thy walls? (Mic. 7:11-13)

39.

If one requires proof of Micahs highest motives in writing his prophecies, his prayer for __________ provides it amply.

40.

The nations shall see what and be ashamed?

Fuente: College Press Bible Study Textbook Series

(7) Therefore I will look unto the Lord.Because of all this gloom which has settled upon the earth, I, for my part, will lift up mine eyes to the everlasting hills, whereon rests the light of Jehovahs presence.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

CONFIDENCE OF THE PENITENT COMMUNITY IN A FINAL DELIVERANCE, Mic 7:7-10.

As these verses stand now, one might suppose, on first thought, that they came from the same speaker as Mic 7:1-6. The prophet, having bewailed the present corruption of his fellow citizens, breaks out, “Whatever they may do, as for me, I will look unto Jehovah.” But the language of Mic 7:8-10 clearly shows that the speaker cannot be the prophet; he must be the people, or at least a remnant of the people. If the verses come from Micah we must assume that he pictures to himself the nation in the midst of the calamity, which he has repeatedly announced. A remnant, he believes, will remain loyal, and into the mouth of this personified remnant, sitting in darkness, overpowered by the enemy, he places supplications for speedy deliverance, and expressions of confidence. The contrast between the moral and spiritual condition of the people described in Mic 7:1-6 and the humility and confidence expressed in Mic 7:7-10 is very remarkable. Either Micah was a man of extraordinary dramatic power and of wonderful imagination, or the verses cannot come from him.

I will look wait The old stubbornness is gone; softened through suffering, the remnant is ready to wait patiently until Jehovah will interfere on its behalf.

The God of my salvation He alone can deliver (see on Hos 14:3; compare Psa 27:9).

Will hear The suppliant is convinced that God will hear, and that the hearing assures a gracious answer (Isa 30:19). Upheld by this sublime confidence, the petitioner turns to the arrogant enemy that oppresses Israel.

Rejoice not For your triumph will not be permanent.

When I fall A picture of calamity and distress. By the help of Jehovah the remnant expects to rise again.

Sit in darkness Another figure of calamity and trouble. Jehovah will keep a watchful eye on his people and will be their “light” through the promises which illumine the gloom and keep alive hope and courage.

In the assurance that Jehovah is still God, and in the consciousness of its sin and guilt, the remnant is willing to bear patiently its present affliction.

I will bear the indignation Because I deserve it, and because in due time Jehovah will again smile upon me.

Plead my cause, execute judgment The enemy has gone beyond his commission (Isa 10:5 ff.; Hab 1:11), hence Israel has cause for complaint; but it is willing to leave its case in the hands of Jehovah; he will punish the proud foe and recompense the remnant for its sufferings.

Light Of prosperity and felicity.

I shall behold his righteousness Which will manifest itself in the deliverance from the enemy. In this God acts righteously, because the preservation and deliverance of the people is in accord with the covenant relation existing between him and Israel.

When Jehovah will thus interfere on behalf of his people, the enemy, arrogant on account of temporary success, will be confounded.

Where is Jehovah thy God See on Joe 2:17.

Mine eyes shall behold her R.V., “Mine eyes shall see my desire upon her.” These words and the rest of the verse might possibly be interpreted as a continuation of the boast. When the enemy beheld the misfortune of Zion he thought that he would speedily see his desire upon her, that is, would see her completely in his power, for he would now have an easy time with the unfortunate people. It seems better, however, to understand the words as an expression of confidence on the part of the hopeful remnant. The latter expects to see its desire upon its enemy, who will be trodden down as the mire of the street (Isa 10:6), while the remnant will be exalted and glorified.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Righteous of Israel Are However Confident That In All This YHWH Will Be With Them And Will Sustain Them While Their Enemy Will Be Confounded ( Mic 7:7-10 ).

The words that follow clearly refer to more than just Micah. He is speaking as the representative of the truly righteous, the ‘seven thousand who have not bowed the knee to Baal’ (righteous Israel or the righteous remnant of Jerusalem). While they are not wholly sinless and may have to bear the indignation of YHWH, they know that He will act on their behalf. They know that in the end He will vindicate them, and that their enemies will be confounded.

Mic 7:7-8

‘But as for me, I will look to YHWH,

I will wait for the God of my salvation,

My God will hear me.’

Rejoice not against me, O my enemy,

When I fall, I will arise;

When I sit in darkness,

YHWH will be a light to me.

The hearts of the righteous (thinking from the point of view of each one of them, or from the point of view of the righteous remnant in Jerusalem) look to their God. They are ready to wait patiently for their Saviour to act on their behalf and deliver them. They do not doubt that He will hear them.

And so they challenge their enemies not to rejoice when they think that they have fallen. For when they fall they will, with the help of YHWH, arise. When they sit in darkness they know that YHWH will be a light to them.

How often this turns out to be true for the Christian. Everyone must pass through times of darkness, and they may not at first be aware that the light of YHWH is there to help them, but gradually that light will find its way through, and they will discover that God has been with them all the time, leading the way.

Mic 7:9

‘I will bear the indignation of YHWH,

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 will behold his righteousness.’

The righteous recognise that they might have to bear the indignation of YHWH along with others. They know that they are not without sin, and that they must expect chastening. But they know also that eventually He will plead their cause. He will not leave them under chastening. He will act on their behalf. He will execute justice for them. He will bring them forth into the light. And then they will behold His righteousness and His saving power (which is a part of His righteousness). Then they will see the King in His beauty and will be satisfied.

Mic 7:10

‘Then my enemy will see it,

And shame shall cover her who said unto me,

Where is YHWH your God?

My eyes will see my desire on her,

Now will she be trodden down as the mire of the streets.’

And all their enemies round about, who had enjoyed her discomforture (this suggests especially the righteous of Jerusalem) will be ashamed. The rival neighbour who had sneeringly said, ‘Where is YHWH your God?’ will be filled with embarrassment. For they will find themselves trodden down like the mire of the unmade muddy streets.

Micah Gives A Declaration Of Confidence In What YHWH Will Do In The Future For His True People.

In this remarkable prophecy Micah declares that in the future the nations will come to Jerusalem from their own mountains, to seek the mountain of YHWH, and yet it will be to a desolate land to which they come because of the fruit of the people’s doing. This is an accurate reflection of the situation in Jerusalem when there was the new nation of Israel, the messengers of YHWH (and of the Messiah) to which many from around the world would come to find life in Christ, while there was also the old nation of Israel which was barren and fruitless.

Mic 7:11

‘A day for building your walls!

That will be a day when the decree will be far removed (or ‘when the boundary will be extended’).’

Micah expects a day of rebuilding. This prophecy was probably made as Assyria closed in on Jerusalem and the cities of Judah were one by one destroyed. But Micah is confident that the walls of those cities would be rebuilt when Israel was free again. The prophecy gained in meaning once Jerusalem itself had been destroyed, but there is no mention of it in the narrative.

The removal of the decree probably refers to YHWH’s decree to bring judgment on His people, but it may refer to the king of Assyria’s decree to destroy Judah. Either way the decree will be reversed and be far removed because of YHWH’s will. The alternative possible translation indicates that once again Judah would expand outwards once the invasion was over.

Of course the prophecy found an expanded fulfilment when Nehemiah returned to rebuild the walls of Jerusalem, but that was not necessarily what the prophet (or the Holy Spirit speaking through the prophet) had in mind.

What is, however, central in the words is the promise of the reversal of judgment and the guarantee of future prosperity..

Mic 7:12

‘In that day will they come to you from Assyria,

And from the cities of Egypt,

And from Egypt even to the River,

And from sea to sea,

And from mountain to mountain.

But Micah also has in mind his prophecy in Mic 4:2, and so he assures them that one day (‘in that day’ is a prophetic term for a long time ahead) the nations will come to God’s people and to Jerusalem from all round the world. They will come from Assyria, and Egypt (compare Isa 19:18-25), and from the land between Egypt and the Euphrates, and from east and west (the Great Sea to the Persian Gulf), and from mountain to mountain. This last phrase ties in with the hills above which the mountain of YHWH will be exalted (Mic 4:1). They will leave behind their own various mountains of the gods as they seek YHWH.

Alternately the reference may be to the return of Exiles from those countries. But the first seems more likely in view of Mic 4:2

Mic 7:13

Yet will the land be desolate because of those who dwell in it,

For the fruit of their doings.

And yet they will come to a desolate land because those who dwell in it have not looked after it and have not behaved well in it. It is not the land and the people to whom they are coming, but to YHWH and His messengers (Mic 4:2).

Fuente: Commentary Series on the Bible by Peter Pett

Mic 7:7. Therefore I will look unto the Lord The same divine Person, says Houbigant, goes on to speak, who said in the Gospel, A man’s enemies are those of his own household; and who clearly foretels here both his passion and resurrection.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 1214
PRAYER OUR GREAT PRESERVATIVE

Mic 7:7. I will look unto the Lord; 1 will wait for the God of my salvation: my God will hear me.

IF we mark the discriminating character of the Lords people, we shall find, that from the beginning of the world it has consisted in this: The ungodly call not upon God [Note: Psa 14:4.]; but the godly are a people near unto him [Note: Psa 148:14.]. Abraham, the father of the faithful, built an altar to God in every place where he abode. Moses, David, and all the saints, familiarized themselves with God, if I may so speak; and carried their every want to him, as their Father and their Friend. The Prophet Micah, in his own conduct, well illustrates this. The awful state of the world around him he declares in very pathetic terms; crying, in the view of it, Woe is me [Note: ver. 1.]! And having represented this with the fidelity that became him, he declares, with no common measure of complacency, the manner in which he proposed to occupy his mind: Therefore I will look unto the Lord; I will wait for the God of my salvation: my God will hear me: that is, the more others depart from God, the more will I seek his face.

From these words I shall take occasion to shew,

I.

In what circumstances the godly are placed

St. John expresses in one word all that can be said: We are of God; and the whole world lieth in wickedness [Note: 1Jn 5:19.]. To the same effect, the prophet here speaks of the godly, as living in a world,

1.

Where iniquity abounds

[So universal was the reign of sin in Juda, that scarcely was a person of real piety to be found. And what is the state of things at this day? Is there not occasion for the same lamentation now? If you go into any place where the Gospel is not preached with power, and wish to refresh your spirit with the society of those who are truly alive to God, will you not find yourselves like a person in a vineyard after that the fruits have been gathered, where he can scarcely obtain a cluster to satisfy his longing appetite? There is nothing but a small remnant to which he can get access; and that, alas! of stinted growth, and destitute of the luscious flavour with which he had hoped to be regaled. If we look at Christians of more favoured times, it seems as if the good man had now almost perished from the earth; so few are there who resemble the saints and martyrs of former ages [Note: ver. 1, 2.].

In the administration of the laws, I confess, we widely differ from the Jews of old. The rich cannot oppress the poor; nor could they, amongst us, find judges corrupt enough to pervert the laws for gain. But in every other species of iniquity all classes of the community will uphold each other; insomuch, that, whether we notice the more refined sensuality of the rich, or the more degrading habits of the vulgar, all have their advocates; all are declared innocent, or treated with indulgent connivance: and so they wrap it up. Nothing is suffered to disgust us by its own proper character; but false names are imposed on every thing, to hide from us its deformity, and to give it a title to our regard. Not even palpable wickedness goes unexcused: licentiousness is made to wear the garb of piety; and worldliness of prudence. The rich and the poor, the old and the young, all shall have their appropriate gratifications; and all agree to hold each other innocent. So (I say again) they wrap it up [Note: ver. 3.].

And if we take persons of a better character, we shall find, that, however they may wear a good appearance at a distance, as a hedge of thorns or briers may do, the more closely you come in contact with them, the more you are pained by them; the best of them proving as a brier, and the most upright of them as a thorn-hedge [Note: ver. 4.]: insomuch that he is really the happiest man who has least dependence on, or, except in a very distant way, communication with, his fellow-man. Such was the state of society in that day: and such, alas! it is at this very hour.]

2.

Where piety is discountenanced

[At different periods of the Jewish history, it was at the peril of a mans life to espouse the cause of the God of Israel; so entirely had idolatry superseded the worship of the one true God. At those seasons it was dangerous for a man to trust his friend, or even the wife of his bosom, if he was inclined to serve the living God. A son would rise up against his father, and a daughter against her mother; and a mans greatest enemies were often those of his own household.
It is remarkable, that our blessed Lord has cited this very passage, not only as applicable to, but as particularly characteristic of, the dispensation which he came to introduce: The brother, says he, shall deliver up the brother to death, and the father the child; and the children shall rise up against their parents, and cause them to be put to death. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law; and a mans foes shall be those of his own household [Note: ver. 5, 6. with Mat 10:21; Mat 10:35-36.]. Such times have been in the very country in which we live: and such they would be again, if popery were to regain its ascendant. Not that we need go back to times of popery for acts of intolerance in reference to religion; for the same hatred of piety exists at the present day: and it not unfrequently happens, that persons are obliged to conceal from their parents, or from those under whom they live, their attachment to the Gospel of Christ; knowing that a disclosure of it would infallibly expose them to hatred and contempt.]

Such, then, are the circumstances under which the godly are placed: and, as they are confessedly arduous, it will be proper for me to shew,

II.

To what measures they should have recourse

Here the prophets example will point out to us the precise line which every Christian should pursue. Mark,

1.

The determination of his mind

[Difficult as it was to maintain his integrity in such a time as that, he determined to spread his case before the Lord, and to look to him for strength according to his day. And, if the Lord should not instantly impart all the succour he could desire, he would wait for the Lord, and tarry his leisure, and expect from him all that an indulgent Father can bestow.
Here is the line of conduct which all the godly must pursue. If they attempt to contend with these difficulties in their own strength, they must fail. The direction which God himself gives them is this: Call upon me in the time of trouble; so I will hear thee; and thou shalt praise me [Note: Psa 50:15.] What then should we do, but adopt, every one of us for ourselves, the determination of David, saying, As for me, I will call upon God, and the Lord shall hear me. Evening, and morning, and at noon-day, will I pray, and cry aloud; and he shall hear my voice [Note: Psa 55:16-17.]. Indeed David proposes himself to us as an example in this particular: My soul, says he, wait thou only upon God; for my expectation is from him. He only is my rock and my salvation: he is my defence; I shall not be moved. In God is my salvation and my glory: the rock of my strength, and my refuge, is in God. Trust in him at all times, ye people: pour out your hearts before him: God is a refuge for us [Note: Psa 62:5-8.]. In the New Testament, the directions to this effect are numberless: so that we may conclude, that humble, fervent, and persevering prayer is the true remedy for every saint, against all the evils which he either feels or fears.]

2.

The conviction of his soul

[There is something very imposing in that declaration of the prophet, My God will hear me. He speaks not of Gods assistance as a matter of hope, but as what he could not fail of obtaining: so great, so irresistible, was the efficacy of believing prayer. And what says the Apostle John on this subject? This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. And, if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him [Note: 1Jn 5:14-15.]. Nor is this a rash assertion: it is confirmed by actual experience. I sought the Lord, says David; and he heard me, and delivered me from all my fears. Yes: this poor man cried; and the Lord heard him, and saved him out of all his troubles [Note: Psa 34:4; Psa 34:6. See also Psa 40:1-3.]. I hesitate not, then, to say to all of you, that this measure shall be crowned with the desired success. Delight thyself in the Lord, and he shall give thee the desires of thy heart. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass: he shall bring forth thy righteousness as the light, and thy judgment as the noon-day [Note: Psa 37:4-6.]. God may not indeed interpose precisely at the time, or in the manner, that our impatient minds may dictate: but, though he tarry long, he will come at last [Note: Hab 2:3.]; and in the event will surely shew himself mighty to save. Wait, then, on the Lord, every one of you; and be of good courage; and he will strengthen your heart: wait, I say, upon the Lord [Note: Psa 27:14.].]

As a further improvement of this subject, learn,
1.

The benefit of trials

[Trials of every kind are painful to flesh and blood: but they are, in reality, blessings in disguise. See the effect of them on the prophets mind. Were they unserviceable to him? Neither shall they be unprofitable to us. I will suppose that they are heavy: yet, if they bring you to God, and God to you, tell me, Have you any cause to complain? God deals with you as a skilful person does with a wheel and engine that is under his controul. He lets down upon it so much water as will accomplish his own purposes; but whatsoever is superfluous, and would injure its movements, he turns off in another course. So does God deal with his people; permitting the wrath of man to prevail against them so far as shall be conducive to their best interests, but restraining the remainder, which would counteract his views [Note: Psa 76:10.]. He has promised, that you shall not be tempted above that ye are able; but shall, with the temptation, have also a way to escape, that ye may be able to bear it [Note: 1Co 10:13.]. And, if you lose father or mother, houses or lands, for his sake, you shall receive an hundred-fold more in this life, to supply their loss; and in the world to come, eternal life [Note: Mar 10:29-30.]. To exchange the creature for the Creator, need never be to any a subject of regret.]

2.

The blessedness of those who have the Lord for their God

[The world know not where to go in a time of trouble: but the righteous have God himself for their refuge. Perhaps a person viewing the ungodly in their prosperity, and the poor persecuted prophet in his troubles, would be ready to envy the wicked, and to regard the persecuted saint as an object of compassion. But who that turns aside the veil, and beholds the saint in communion with his God, will be of that opinion? Who that should see God attending to the supplications of his afflicted child, and giving his angels charge concerning him, and sending down the Comforter into his soul, and preparing for him a weight of glory proportioned to his trials, would not rather congratulate the saint, and say, Blessed is the man whose God is the Lord! Seek him, then, as your reconciled God in Christ Jesus; and then all things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christs; and Christ is Gods [Note: 1Co 3:21-23.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

There is an uncommon degree of beauty as well as godliness in what the Prophet here saith. And it is truly blessed, when from the little dependence that we can find in men, we look unto the Lord. Oh! what a happy frame is that man in, who can thus from the heart address the Lord! And how blessed is that disappointment, trouble, sorrow, or whatever affliction it may be, that compels the heart to leave everything to the Lord!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Mic 7:7 Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.

Ver. 7. Therefore will I look unto the Lord ] “Therefore,” inasmuch as there is no faith nor fair dealing among men, “I will look unto the Lord”; look wishly and intently, as a watchman in his watch tower doth look as far as ever he can see on every side. I also will lift up mine eyes unto those hills of heaven, from whence cometh my help, Psa 121:1 ; I will pray and look up, Psa 5:3 ; I will keep close communion with the Lord, and by faith commit the keeping of my soul to him in welldoing, as unto a faithful Creator, 1Pe 4:19 . This I will do; and yet more than this.

I will wait for the God of my salvation ] If he tarry, I will wait for him; because he will surely come, he will not tarry, Hab 2:3 . This is the voice of faith; and here is the faith and patience of the saints, Rev 13:10 ; Rev 14:12 . God sometimes lies off and stays long; even till our eyes even fail with looking for his salvation, Psa 119:82 ; and all to try what we will do; as Samuel tried Saul, who, because he stayed not out his just time, lost his kingdom. David waited for the kingdom; and had it not till he had learned to quiet and behave himself as a child weaned of his mother, Psa 131:2 . Those in Esther waited for deliverance; and had it not till almost forsaken of their hopes. “I have waited for thy salvation, O Lord,” saith dying Jacob, Gen 49:18 ; and “I will wait for the God of my salvation,” saith our prophet here, for a precedent to all the good souls of his time. Let us but consider our distance from God in worth and degree, together with our dependence upon him, our undone condition without him, how long he waited for us, how he hath hitherto helped us, as 1Sa 7:12 , and now seems to say unto us, as he did once to Peter, “What I do, thou knowest not now, but thou shalt know hereafter,” Joh 13:7 , and we shall be content to wait, as here, and to say,

My God will hear me ] According to my faith, and his own faithfulness. The whole force of faith consisteth in this, saith Luther, Ut quis bene applicet pronomina, that a man will apply pronouns; that he can fiducially say, My God; and, will hear me. Were it not for this word of possession, mine, the devil might say the creed to as good purpose as we. He believeth there is a God, and a Christ, and such a Christ as is there described; but that which torments him is, he can say my to never an article of the faith. At the time in which Christ heard the devil begging that he might enter into the swine; but he could not say, My God hath heard me. Let us secure our interest in God; let us individuate Christ ( ), and appropriate him to ourselves by a particular faith, and then all shall be well with us.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Mic 7:7-8

7But as for me, I will watch expectantly for the LORD;

I will wait for the God of my salvation.

My God will hear me.

8Do not rejoice over me, O my enemy.

Though I fall I will rise;

Though I dwell in darkness, the LORD is a light for me.

Mic 7:7 I will watch expectantly for the LORD Notice the sharp contrast between Mic 7:7 and Mic 7:1-6. The VERB (BDB 859, KB 1044, Piel IMPERFECT) is used in a COHORTATIVE sense. Patient trusting in God’s actions is evidence of faith (e.g., Psa 38:15; Psa 39:7; Psa 42:5; Psa 130:5; Isa 8:17; Lam 3:25).

I will wait for the God of my salvation Notice the personal element in the faith/salvation. The VERB (BDB 403, KB 407) is a Hiphil COHORTATIVE. These two (three) poetic lines are parallel and describe a faithful, trusting, covenant follower of YHWH. See Special Topic: Salvation (OT Term) .

My God will hear me Micah has previously announced that YHWH will not hear and respond to the prayers of evil Israelites or Judeans (e.g., Mic 3:4), but He will surely hear and respond to those who keep His covenant in faith (cf. Mic 6:8).

Mic 7:8-13 The interpretive question is, Does Mic 7:8 go with Mic 7:7 or start a new strophe? Most English translations start a new thought at Mic 7:8 (NKJV, NRSV, TEV, NJB, but not NASB).

It seems that Mic 7:8-10 may need to be separate from Mic 7:11-13 because the last two verses reflect the will of YHWH for future restoration and universal influence.

Mic 7:8 Do not rejoice over me The VERB (BDB 403, KB 407) is a Hiphpael COHORTATIVE.

O my enemy The enemy here could be the invading nations, but in reality the enemy was the sin nature of the covenant people (all people). This reminds me of the prayer in Psa 19:12-13.

Though I fall I will rise The VERB (BDB 877, KB 1086) is a Qal PERFECT. This could refer to individual restoration or the corporate restoration from the Exile (possibly purposeful ambiguity, cf. Mic 4:13).

Though I dwell in darkness The VERB (BDB 442, KB 444, Qal IMPERFECT) means to sit or to dwell.

Darkness is used often in the OT as the opposite of light. This term can refer to an eschatological situation (e.g., Isa 9:1; Isa 29:18). The author feels cut off from YHWH because of the corporate sin and the resulting judgment. The worst aspect of judgment is the absence of God’s personal presence!

the LORD is a light for me This is a striking biblical metaphor for (1) truth versus falsehood; (2) healing and health versus rottenness and corruption; (3) moral goodness versus evil; or (4) joy versus gloom. Notice this verse personifies this Light as God (cf. Psa 27:1; Isa 60:20; 1Ti 6:16; 1Jn 1:5). Knowing Him, obeying Him, serving Him forms believers’ personal relationship with God (i.e., same personification is found in Joh 14:6).

In Isa 9:2 people will see a great light and a light will shine on them. This Messianic light is Jesus (cf. Joh 8:12; Joh 12:35-36; Joh 12:46). Mic 7:8 highlights God’s presence with the faithful in times of distress, while Mic 7:9 promises a future day of personal physical encounter.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

the LORD. Hebrew. Jehovah. App-4. See the Structure.

God. Hebrew. Elohim. App-4.

Fuente: Companion Bible Notes, Appendices and Graphics

Mic 7:7-13

THE PROPHET LOOKS TO GOD (Mic 7:7-13)

(Mic 7:7) From the stench of social injustice and personal immorality brought on by false worship, Micah lifts his eyes to God. Like Joshua, when he was confronted with the peoples attraction to false gods, (Jos 24:14-15) so the prophet in the face of popular apostacy takes his stand on the side of the Lord. Not only will he look to the Lord, he will wait for the God of my salvation. Here is a timely lesson for anyone who would serve God. Whether it be Elijah, despairing in loneliness because of the unfaithfulness of Gods people, or Joshua standing like an oak, alone if necessary but steadfast, or Micah declaring his trust to a faithless generation, he who would serve God faithfully must be able to differentiate between God Who is faithful and His people who too often are not. Micah is unshaken in his conviction that my God will hear me!

Zerr: Mic 7:7. A companion verse for this one Is Psa 27:10 which I shall quote in its entirety; When my father and my mother forsake me, then the Lord will take me up. Micah advised his people to be distrustful of even their nearest relatives, hence it was appropriate for him to say, Therefore I will look unto the Lord. This would be a good plan for general use at all times. Our fiesh and blood relatives cannot be relied upon as Infallible supports, especially when the matters of the soul are at stake.

REJOICE NOT AGAINST ME (Mic 7:8-10)

Truth is ever in the minority. Error is ever on the throne . . . and with this unnatural imbalance the wicked always boast and scoff and rejoice in the discomfort of Gods people. But their joy is as hollow as it is destined to be short-lived. Though enemies triumph and insult, they shall be silenced and put to shame. Here is another eternal truth, spoken first in the Old Testament and re-affirmed in the New. Rom 8:31-39 asks and answers the same question. If God is for us, who can be against us? . . . in all these things we are more than conquerors through Him that loved us!

Zerr: Mic 7:8. God has frequently used the heathen nations to chastise His wayward people, but never would tolerate their selfish motive in the performance of it. Such is the thought in this verse, and the enemy is given to understand that the depression of Israel was not to be permanent. The people of God cannot fall so low but that He can raise them up again and show the divine love for the nation.

The enemies of Gods faithful may rejoice for a season in Gods chastening of His people, but their joy is to be brief. Micah sees his own plight, as does every true worshipper see such circumstances as a result of sin. Micah confesses himself a sinner (Mic 7:9) and stands ready to bear the indignation. of Jehovah. This is a common attitude among spiritual giants. David, in his great guilt, felt abandoned by God, yet he knew God had heard and would deliver him. (Psalms 22 compare Psa 22:1 and Psa 22:24.)

Zerr: Mic 7:9. This verse represents the attitude that the people of Israel should show with reference to the Lords punishment of them. They should be willing to hear the indignation because it is just and proper since they have sinned against Him. When the proper time comes God will plead their cause and execute judgment against the enemies who have been instruments in the Lords hands in administering chastisement upon the disobedient nation. When that time arrives the people of Israel will realize that all of the Lords dealings have been in righteousness.

Paul cried out in recognition of his own sin, wretched man that I am, who shall deliver me out of the body of this death and immediately rejoiced in the answer there is therefore now no condemnation to them that are in Christ Jesus. (Rom 7:24 to Rom 8:1)

Zerr: Mic 7:10. Not only would Israel see the justice in the punishment she had suffered, but. the nation that had been used as the instrument of God for such a purpose will be brought to see it, and shame shall cover her which said, “Where is the Lord thy God?” The fulfillment of this prediction may be seen in Daniel 5.

A DAY FOR BUILDING THY WALLS (Mic 7:11-13)

Having stated his trust in God, accepted his discomfiture as the just result of his own sin, and rejoiced in the sure hope of deliverance, Micah now transfers this entire process to the people. Beyond the anticipated exile the prophet sees the decree for deliverance and the rebuilding of the walls of Jerusalem. (Cp. Amo 9:11 and Zec 12:6)

Zerr: Mic 7:11. This is a prediction of the restoration of Israel to her own land and to the rebuilding of her city. The fulfillment of this is recorded in Ezra and Nehemiah.

FROM ASSYRIA . . EGYPT . . TO THE RIVER

SEA TO SEA (Mic 7:12)

In the day of the rebuilding of Jerusalem, following the fall of Babylon, the Jews now to be scattered shall return from throughout the surrounding nations.

Zerr: Mic 7:12. The general return of Gods people from all places of exile is predicted in this verse. Assyria is named because the first deportation out of Palestine was to be at the hand of that people, but before the final return to the home land they will have been taken over by another great empire, the Babylonians. The river refers to the Euphrates River which was the easternmost boundary of the territory promised to Abraham (Genesis 15; Genesis 18).

THE LAND . . . DESOLATE (Mic 7:13)

The returning exiles will not find, as did their forefathers, a land flowing with milk and honey. Rather the land will be desolate, the temple, the walls of the cities in ruins. They must recognize this as the fruit of their doings. The history of the rebuilding of their lands by the returned remnant is one of the most thrilling chapters in the history of this stiff-necked people. (It is recommended that the reader interrupt the study of Micah here long enough to re-read Ezra and Nehemiah.)

Zerr: Mic 7:13. But before the happy event can happen, the land must go through the experience of desolation. This is to be charged up against them that dwell therein (the people of Israel) because of the fruit, of their doings. The exile or captivity of both kingdoms of the Jews was to be a chastise-ment upon them for their unfaithfulness to God regarding the law that had been enjoined upon them at Mt, Sinai.

Questions

Jehovahs Controversy With His People

1. Micah chapters six and seven are composed of a series of __________.

2. Just as the sins of societys leaders filter down through all classes so __________ are applied to all people.

3. Jehovahs first controversy with His people is occasioned by their having forgotten __________.

4. Gods controversy with His people is before all creation because __________.

5. How does Micah connect the final section of his book to the first section?

6. In Mic 6:3-5 the __________ is made. In Mic 6:9 to Mic 7:6, the case will be __________.

7. The cry of Mic 6:3-5 is the plea of a __________.

8. Explain Micahs reference to Balaam. (Mic 6:5)

9. Why remember from Shittim to Gilgal? (Mic 6:5(b))

10. Show how Mic 6:1-5 is timely in our day.

11. What is alluded to by shall I give my first-born for my transgression? (Mic 6:7 (b))

12. Discuss Mic 6:8 in connection with Mat 26:16 and Heb 2:1-4,

13. Gods insistence upon faithfulness is not unreasonable when we remember __________ His __________ and __________.

14. How does Micah answer the question, what doth Jehovah require of thee? (Mic 6:8)

15. The __________ is the Bible quoted by Jesus and the apostles.

16. Mic 6:8 does not claim that __________ an attribute of Gods character is required of Gods people.

17. Rather than compassion, Micah insists that we are required to __________.

18. Discuss Mic 6:8 in connection with Mat 23:23.

19. Why must the outward forms of obedience always be expressive of inner reality?

20. Compare Mic 6:9 and Pro 9:10.

21. What is the significance of shall I be pure? Mic 6:10-12

22. The persistent fact of __________ is a prime factor in Micahs message.

23. Compare Mic 6:14 and Job 20:15.

24. What is meant by Mic 6:15?

25. What are the statutes of Omri? Mic 6:15(a)

26. Compare Mic 6:16(b) and Mic 3:12.

27. Discuss the historic phenomena known as anti-semitism in light of Mic 6:16.

28. Compare Mic 7:1-2(a) and Psa 14:1-2.

29. Discuss Mic 7:1-2 in light of Rom 3:9-18.

30. Mic 7:2(b) – Mic 7:4(a) refers to __________.

31. Compare Mic 7:2(b) – Mic 7:4(a) with 2Sa 23:6-7, Isa 55:13, and Eze 2:6.

32. Who are listed as those whom honest men cannot trust? (Mic 7:5-6)

33. Discuss Mic 7:5-6 in connection with Mat 10:35-36 and Luk 12:53.

34. Discuss Mic 7:7 in connection with Jos 24:14-15.

35. Despite the wickedness of his time, Micah is unshaken in the conviction that __________.

36. Discuss Mic 7:8-10 in light of Rom 8:31-39.

37. Compare Mic 7:9 to Psa 22:1-24 and Rom 7:24 to Rom 8:1.

38. What is meant by a day for rebuilding thy walls? (Mic 7:11-13)

39. If one requires proof of Micahs highest motives in writing his prophecies, his prayer for __________ provides it amply.

40. The nations shall see what and be ashamed?

Fuente: Old and New Testaments Restoration Commentary

Therefore

Mic 7:7-20 is, primarily, the confession and intercession of the prophet, who identifies himself with Israel. Cf. Dan 9:3-19. Intercession was a test of the prophetic office; Jer 27:18; Gen 20:7 But Micah’s prayer voices also the heart exercise of the remnant in the last days. Such is prophecy, an intermingling of the near and the far. (Cf); Psa 22:1; Mat 27:46.

Fuente: Scofield Reference Bible Notes

I will look: Psa 34:5, Psa 34:6, Psa 55:16, Psa 55:17, Psa 109:4, Psa 142:4, Psa 142:5, Isa 8:17, Isa 45:22, Hab 3:17-19, Luk 6:11, Luk 6:12

wait: Gen 49:18, Psa 25:5, Psa 27:12-14, Psa 37:7, Psa 40:1-3, Psa 62:1-8, Isa 12:2, Isa 25:9, Lam 3:25, Lam 3:26, Luk 2:25-32

my God: Psa 4:2, Psa 4:3, Psa 38:15, Psa 50:15, Psa 65:2, 1Jo 5:14, 1Jo 5:15

Reciprocal: Num 5:28 – And if Job 12:4 – calleth Job 35:14 – yet Psa 25:3 – wait Psa 37:24 – Though Psa 62:5 – wait Psa 82:8 – Arise Psa 85:4 – O God Isa 17:7 – General Isa 22:11 – ye have Isa 26:8 – we Isa 30:18 – blessed Isa 50:10 – let Jer 14:22 – wait Dan 6:22 – My God Hos 3:1 – look Hos 9:17 – My God Joe 1:19 – to thee Hab 2:3 – wait Hab 3:18 – the God Zep 3:8 – wait Zec 11:11 – that waited Phi 4:19 – God Heb 12:2 – Looking Jam 5:8 – ye also

Fuente: The Treasury of Scripture Knowledge

Mic 7:7. A companion verse for this one Is Psa 27:10 which I shall quote in its entirety; When my father and my mother forsake me, then the Lord will take me up. Micah advised his people to be distrustful of even their nearest relatives, hence it was appropriate for him to say, Therefore I will look unto the Lord. This would be a good plan for general use at all times. Our fiesh and blood relatives cannot be relied upon as Infallible supports, especially when the matters of the soul are at stake.

Fuente: Combined Bible Commentary

Mic 7:7-20. Israels Confession of Faith.This undoubtedly post-exilic utterance of Israels confidence in. Yahwehs delivering intervention falls into three portions, probably once distinct, viz. Mic 7:7-10 (the time of Messianic deliverance will come); Mic 7:11-13 (Jerusalem will be repeopled); Mic 7:14-20 (Yahweh will renew His kindness to Israel). The first and third of these have numerous affinities with the Psalter; the second, by its anticipation of the rebuilding of the walls of Jerusalem, dates itself between 586 and 444 B.C. Israel proclaims her confidence in the deliverance (salvation) from her heathen oppressors which is about to come from Yahweh (Psa 5:3; Psa 13:05 b, Psa 25:5). Let not the foe prematurely rejoice (Oba 1:2), for Israel falls to rise (when, both times, should be though), and Yahweh will turn her present darkness into light (Isa 9:2; Isa 58:10). Yahwehs wrath (inferred from national calamities; cf. 2Ki 23:26) is due to the sin which Israel now confesses (Psa 51:4 ff., Isa 42:24 f.), and the time will come (Psa 103:9) when Yahweh will Himself vindicate His people. Then Israel shall be satisfied with vengeance (Ob. passim) on the foe who mocked Israels God (Psa 79:10; Psa 115:2, Joe 2:17). When the walls of Jerusalem are rebuilt (cf. 2Ki 25:10), the boundary (Mic 7:11 mg.) of Israels territory will be enlarged (Isa 26:15; Isa 33:17 cf. Zec 2:4), and the Jews, now dispersed throughout the world, will return (Eze 34:13, Isa 27:12, Psa 107:2; the river is the Euphrates (cf. Deu 1:7); the references to sea and mountain are general). The whole earth (not land) shall be laid waste (Isa 24:4 f.) because of heathen sin (Mic 7:11-13). Yahweh is invoked to shepherd (cf. Mic 2:12) with His club (Psa 23:4) His chosen flock, now isolated on the wooded hills of Juda in the midst of a fertile land denied to them; let Him restore their lost pasture-grounds (Jer 50:19). Yahweh promises to parallel the miracle of the Exodus, so that the heathen shall be struck deaf and dumb (Job 21:5; Job 40:4), and prostrate themselves humbly before Yahweh (Psa 72:9, Isa 49:23). Israel declares the uniqueness of Yahweh, and glories in His loving-kindness (Psa 103:3); He will trample upon Israels sins, and render faithfulness and kindness (Exo 34:6) to the descendants of the patriarchs (here named as epitomising Israel) according to His promises (Gen 22:16 ff; Gen 28:13, etc.).

Mic 7:14. heritage (cf. Deu 32:9). Read garden for Carmel (its literal meaning), and for the contrast implied cf. Isa 32:15, last clause, the same word being there rendered fruitful field; Jer 4:26 mg. In Mic 7:15, we should probably emend to Shew unto us.

Mic 7:18. Cf. Exo 15:11, Psa 77:13; the comparison with other gods survived into post-exilic monotheism.

Mic 7:19. There is no exact parallel to the figure of trampling upon sin, but cf. Gen 4:7, Psa 65:3 a, where sin is personified as mans enemy.

Fuente: Peake’s Commentary on the Bible

7:7 Therefore {g} I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.

(g) The Prophet shows that the only remedy for the godly in desperate evils, is to flee to God for help.

Fuente: Geneva Bible Notes

In contrast to the Israelites of his day, the prophet determined to watch expectantly and wait patiently for the Lord to act as He had promised (cf. 1Sa 4:13; Tit 2:13). He would bring salvation to His people ultimately (cf. Isa 59:20). This commitment gave Him confidence that the Lord would hear his prayers.

The reason Micah did not succumb to utter pessimism in view of the terrible conditions in his day is that he determined to trust God. The same faith is much needed in our dark day (cf. Php 2:15-16).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

OUR MOTHER OF SORROWS

Mic 7:7-20

AFTER so stern a charge, so condign a sentence, confession is natural, and, with prayer for forgiveness and praise to the mercy of God, it fitly closes the whole book. As we have seen, the passage is a cento of several fragments, from periods far apart in the history of Israel. One historical allusion suits best the age of the Syrian wars; another can only refer to the day of Jerusalems ruin. In spirit and language the Confessions resemble the prayers of the Exile. The Doxology has echoes of several Scriptures.

But from these fragments, it may be of many centuries, there rises clear the One Essential Figure: Israel, all her secular woes upon her; our Mother of Sorrows, at whose knees we learned our first prayers of confession and penitence. Other nations have been our teachers in art and wisdom and government. But she is our mistress in pain and in patience, teaching men with what conscience they should bear the chastening of the Almighty, with what hope and humility they should wait for their God. Surely not less lovable, but only more human, that her pale cheeks flush for a moment with the hate of the enemy and the assurance of revenge. Her passion is soon gone, for she feels her guilt to be greater; and, seeking forgiveness, her last word is what mans must ever be, praise to the grace and mercy of God.

Israel speaks:-

“But I will look for the Lord, I will wait for the God of my salvation: My God will hear me! Rejoice not, O mine enemy, at me: If I be fallen, I rise; If I sit in the darkness, the Lord is a light to me.”

“The anger of the Lord will I bear-For I have sinned against Him-Until that He take up my quarrel, And execute my right. He will carry me forth to the light”;

“I will look on His righteousness: So shall mine enemy see, and shame cover her, She that saith unto me, Where is Jehovah thy God?-Mine eyes shall see her, Now is she for trampling, like mire in the streets!”

The prophet responds:-

“A day for the building of thy walls shall that day be! Broad shall thy border be on that day! and shall come to thee From Assyria unto Egypt, and from Egypt to the River, And to Sea from Sea, and Mountain from Mountain; Though the land be waste on account of her inhabitants. Because of the fruit of their doings.”

An Ancient Prayer:-

“Shepherd Thy people with Thy staff, The sheep of Thy heritage dwelling solitarily May they pasture in Bashan and Gilead as in days of old! As in the days when Thou wentest forth from the land of Misraim, give us wonders to see! Nations shall see and despair of all their might; Their hands to their mouths shall they put, Their ears shall be deafened. They shall lick the dust like serpents; Like worms of the ground from their fastnesses, To Jehovah our God they shall come trembling, And in fear before Thee!”

A Doxology:-

“Who is a God like to Thee? Forgiving iniquity, And passing by transgression, to the remnant of His heritage; He keepeth not hold of His anger forever, But One who delighteth in mercy is He; He will Come back, He will pity us, He will tread under foot our iniquities-Yea, Thou wilt cast to the depths of the sea every one of our sins. Thou wilt show faithfulness to Jacob, real love to Abraham, As Thou hast sworn to our fathers from the days of yore.”

Fuente: Expositors Bible Commentary