Exegetical and Hermeneutical Commentary of Micah 7:14
Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily [in] the wood, in the midst of Carmel: let them feed [in] Bashan and Gilead, as in the days of old.
14. the flock of thine heritage ] Comp. Psa 28:9 ‘bless thine inheritance; feed them also;’ Psa 95:7, ‘we are the people of his pasture, and the sheep of his hand.’
which dwell solitarily ] The special mission of Israel (which was to be ‘holy,’ i.e. set apart, ‘unto Jehovah’) rendered seclusion from the world a matter of primary importance. Comp. Num 23:9, ‘Lo, the people dwelleth alone [or, solitarily] and is not reckoned among the nations, Deu 33:28, ‘So Israel dwelleth alone.’
in the wood, in the midst of Carmel ] These words ought rather to have been attached to the following verb, so that ‘in the wood,’ &c. should be parallel to ‘in Bashan and Gilead.’ The ‘deep jungles of copse’ in the ‘rocky dells’ of Carmel form, by their luxuriance, a contrast to the bare hills and vales of the land of Judah. Comp. Isa 33:9; Isa 35:2.
in Bashan and Gilead ] The pastures of Bashan were as famous as its woods; in poetic language, the ‘fat bulls of Bashan’ became a symbol for the proud, unfeeling aristocracy of Israel (Psa 22:12, Amo 4:1). Gilead too was famous for its cattle (Num 32:1, 1Ch 5:9).
as in the days of old ] i.e. probably in the days of David the ideal period of Israel’s history (see on Mic 5:2).
Fuente: The Cambridge Bible for Schools and Colleges
14 17. Here an abrupt transition occurs. The prophet, in the name of the people, supplicates for the fulfilment of the promise of salvation.
Fuente: The Cambridge Bible for Schools and Colleges
Feed Thy people with Thy rod – The day of final deliverance was still a great way off. There was a weary interval before them of chastisement, suffering, captivity. So Micah lays down his pastoral office by committing his people to Him who was their true and abiding Shepherd. who that has had the pastoral office, has not thought, as the night drew near in which no man can work, what will be after him? Micah knew and foretold the outline. It was for his people a passing through the valley of the shadow of death. Micah then commits them to Him, who had Himself committed them to him, who alone could guide them through it. It is a touching parting with his people; a last guidance of those whom he had taught, reproved, rebuked, in vain, to Him the Good Shepherd who led Israel like a flock. The rod is at times the shepherds staff Lev 27:32; Psa 23:4, although more frequently the symbol of chastisement. Gods chastisement of His people is an austere form of His love. So He says, If his children forsake My law, I will visit their offences with a rod and their sin with scourges: nevertheless My loving-kindness will I not utterly take from them Psa 89:31, Psa 89:33.
The flock of Thine inheritance – So Moses had appealed to God, Destroy not Thy people and Thine inheritance which Thou hast redeemed through Thy greatness – They are Thy people and Thine inheritance Deu 9:26, Deu 9:29; and Solomon, in his dedication-prayer, that, on their repentance in their captivity, God would forgive His people, for they be Thy people and Thine inheritance which Thou broughtest forth out of Egypt 1Ki 8:51; and Asaph, O Lord, the pagan are come into Thine inheritance Psa 79:1; and again, Why doth Thine anger smoke against the sheep of Thy pasture? Remember the tribe of Thine inheritance which Thou hast redeemed Psa 74:1-2; and Joel, Spare Thy people and give not Thine heritage to reproach Joe 2:17; and a Psalmist, They break in pieces Thy people, O Lord, and afflict Thine heritage Psa 94:5; and Isaiah, Return for thy servants sake, the tribes of Thine inheritance Isa 63:17.
The appeal excludes all merits. Not for any deserts of theirs, (for these were but evil,) did the prophets teach them to pray; but because they were Gods property. It was His Name, which would be dishonored in them; it was His work, which would seemingly come to nothing; it was He, who would be thought powerless to save. Again, it is not Gods way, to leave half-done what He has begun. Jesus, having loved His own which were in the world, loved them unto the end Joh 13:1. Gods love in creating us and making us His, is the earnest, if we will, of His everlasting love. We have been the objects of His everlasting thought, of His everlasting love. Though we have forfeited all claim to Ills love, He has not forfeited the work of His Hands; Jesus has nor forfeited the price of His Blood. So holy men have prayed; , I believe that Thou hast redeemed me by Thy Blood: permit not the price of the Ransom to perish. O Jesus Christ, my only Saviour, let not Thy most bitter Passion and Death be lost or wasted in me, miserable sinner! .
Which dwell solitarily, or alone – Micah uses the words of Balaam, when he had been constrained by God to bless Israel. The people shall dwell alone and shall not be reckoned among the nations Num 23:9. Moses had repeated them, Israel shall dwell in safety alone Deu 33:28. This aloneness among other nations, then, was a blessing, springing from Gods being in the midst of them Exo 33:16, Deu 4:7, the deeds which He did for them Exo 34:10; Deu 4:3, the law which He gave Deu 4:8, Deu 4:33. So Moses prayed, Wherein shall it be known here, that I and Thy people have found grace in Thy sight? Exo 33:16, is it not in that Thou goest with us? So shall we be separated, I and Thy people, from all the people that are on the face of the earth. It was, then, a separate appeal to God by all His former loving-kindness, whereby He had severed and elected His people for Himself.
In the wood, in the midst of Carmel – God turneth a fruitful land into barrenness for the wickedness of them that dwell therein. He turneth the wilderness into a standing water and dry ground into watersprings Psa 107:34, Psa 107:5. Isaiah at the same time used the like image, that Lebanon shall be turned into a fruitful field (Carmel), and the fruitful field (Carmel) shall be esteemed as a forest Isa 29:17. The wild forest was to be like the rich domestic exuberance of Carmel (see the note at Amo 1:2). He would say, Feed Thy people in Babylon, which is to them a wild homeless tract, that it may be to them as their own peaceful Carmel. Without God, all the world is a wilderness; with God, the wilderness is Paradise.
Let them feed in Basha and Gilead – The former words were a prayer for their restoration. Gilead and Bashan were the great pasture-countries of Palestine (see the note at Amo 1:3, vol. i. p. 234; iv. L p 280), , a wide tableland, with undulating downs clothed with rich grass throughout, where the cattle ranged freely.
They were the first possessions, which God had bestowed upon Israel; the first, which they forfeited. Micah prays that God, who protected them in their desolation, would restore and protect them in the green pasture where He placed them. They are a prayer still to the Good Shepherd who laid down His life for His sheep Joh 10:11, Joh 10:15, our Lord Jesus Christ, that He would feed His flock whom He has redeemed, who have been given to Him as an inheritance Psa 2:8, the little flock Luk 12:32, to which it is the Fathers good pleasure to give the kingdom, which cleaveth to Him and shall be heirs with Him Rom 8:17. Cyril: Christ feedeth His own with a rod, guiding them gently, and repressing by gentle fears the tendency of believers to listlessness. He bruiseth as with a rod of Iron, not them, but the rebellious disobedient and proud, who receive not the faith; believers He instructs and forms tenderly, feeds them among the lilies Son 6:3, and leads them into good pastures and rich places, namely the divinely-inspired Scriptures, making the hidden things thereof clear through the Spirit to those of understanding, that they may grow up unto Him in all things which is the Head, even Christ Eph 4:15, with minds well-fed and nourished and gladdened with all spiritual delights.
But the chosen and elect dwell solitarily, being apart from the rest who think only of the things of earth, and give themselves to the pleasures of sense. So then these, having the mind at rest, freed from the vain and abominable tumults, are placed apart as in a wood and in a mountain. By the wood you may understand, the rich and varied and solid instruction (as it were trees and flowers) both in doctrine and life; by the mountain, what is high and lofty. For none of the wisdom, accounted of in the Church, is low. They are fed in Bashan and Gilead, as in the days of old, rich pastures; for the mind of the holy is beautified, delighting itself in the contemplation of the inspired Scriptures, and filled, as it were, with a certain richness, and shares without stint all excellence in though or in deed; and that, not for a brief and narrow season, but forever. For what gladdeneth the flesh falleth therewith and fadeth and hasteth away like a shadow; but the participation of the good things from above and of the Spirit, stretcheth out along endless ages.
Fuente: Albert Barnes’ Notes on the Bible
Mic 7:14
Feed Thy people with Thy rod, the flock of Thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old
Christs pastoral care
The prophet gives an account of the state of the professing, visible Church, which he looks upon to be like unto a field or vineyard after the harvest is past and the vintage over.
God never leaves a professing Church to be a wilderness, unless upon the utmost apostasy; but He many times leaves them to be as a field after harvest, or a vineyard after the vintage. He takes down the hedge, He suffers the wild beasts to come in, lets persons spoil at their pleasure; but there will come a time of culture again, when He will have fruit brought forth to His praise. The prophet says that those who were good were very few; and that those who were evil were very bad. When this is the condition, inevitable destruction lies at the door of that place or nation. If either of these be otherwise, there is yet hope. This being the state and condition of the people of the land, the prophet makes in the name of the Church a threefold application of himself–
1. To God. I will look unto the Lord.
2. To her enemies. Who is this enemy? Wherein did she show her enmity?
3. To himself. I will bear the indignation, etc.
Here is a very becoming frame under the present state of affliction. In this state and condition, the prophet puts up this request, Feed Thy people with Thy rod. In these words we have–
I. What is prayed for. The rod is the sign of the shepherd. Three things in the feeding of Gods people–
1. That God would supply their spiritual and temporal wants.
2. That God, in that state which is coming upon them, would give them pledges, singular pledges of His own tenderness and love.
3. By feeding is intended rule, protection, deliverance. The shepherd has to preserve his flock from all evil.
II. The arguments of faith to be pleaded in this case.
1. They were the people of God–
(1) Upon election.
(2) By purchase and acquisition.
(3) By covenant.
2. They were the flock of Thine heritage. They are a flock. And as such they are helpless, harmless, useful–useful, because a secret blessing goes with them; by reason of their good example; and by reason of their industry. They are the flock of Gods heritage. As such, if God take not care of it, no one else will. It is the heritage of Him whom the whole world looks upon as their greatest enemy.
3. The third argument is taken from their state and condition. The first argument pleads Gods glory, His love and faithfulness. The second pleads Gods interest. The third pleads Gods pity and compassion. They dwell solitarily, that is disconsolately. In a wood, that is, ins dark and entangled condition. (J. Owen, D. D.)
A prayer
This prayer recognises three things.
I. An interesting relation between God and His people. Flock and Shepherd.
1. He is the absolute Owner of the flock. All souls are Mine.
2. He has a perfect knowledge of the flock.
3. He has an infinite love for the flock.
4. He has abundant supplies for the flock.
II. The trying condition in which Gods people are sometimes found. Which dwell solitarily in the wood, in the midst of Carmel. The primary reference is to their captivity in Babylon.
1. It is caused by self. Souls have not been driven away into moral captivity. All we like sheep have gone astray.
2. It is undeliverable by self. No soul ever found its way back to God by its own unaided efforts; hence Christ came to seek and to save the lost.
III. The importance of restoration to former enjoyments. Let them feed in Bashan and Gilead, as in the days of old. The regions of Bashan and Gilead, on the east of the Jordan, were celebrated for their rich pasturage, and on this account were chosen by the tribes of Reuben and Gad and the half tribe of Manasseh (Num 12:1-16; Deu 3:17). Morally, the great need of man is the restoration of normal rights, normal virtues, normal enjoyments. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. Feed thy people with thy rod] beshibtecha, “with thy crook.” The shepherd’s crook is most certainly designed, as the word flock immediately following shows. No rod of correction or affliction is here intended; nor does the word mean such.
Solitarily] They have been long without a shepherd or spiritual governor.
In the midst of Carmel] Very fruitful in vines.
Bashan and Gilead] Proverbially fruitful in pasturages.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That this verse contains good tidings to the people of God, both to his ancient people, type of his church in gospel days, and to the church of the converted Gentiles, is agreed on all hands, for they are either a direction and command to those God doth appoint by office to be shepherds over his flock, or a prayer to God that he would please to take the care of them, which doth include somewhat more than the bare petition for the blessing. Or it is a prediction of what shall be done for them after their return out of the Babylonish captivity, or a promise made to assure and comfort them during their captivity.
Feed; so Christ directs his officers, or God appointeth Christ to do this; or so the prophet for the people, or the people for themselves, pray to God that he would be their shepherd and feed them. Or the prophet doth in the imperative, instead of the future, tell them what shall be, which is a promise express enough for their support and comfort.
Thy people; literally, Israel after the flesh, returned out of captivity; mystically, the whole Israel of God, redeemed out of a worse captivity; both a people peculiar to God through grace by covenant, and through Christ.
With thy rod; in allusion to the usage of shepherds, who guided their sheep by a pastoral staff: the peculiar and gracious providence of God over his sheep is hereby expressed, and desired or promised.
The flock of thine heritage; they are as sheep, weak, not able to defend or provide for themselves, a flock of innocent ones compared with their enemies; and, however they have been scattered, they are thine heritage still, which thou, O Lord, hast purchased of old: let them be so still, and do thou both possess, rule, feed, and preserve, Deu 4:20; 32:9; Psa 100:3.
Which dwell solitarily in the wood; feed, graciously protect and guide, those that in their present captive state are solitary, compassed with dangers from wild beasts; so thy people are in danger by cruel enemies, worse than wild beasts.
Carmel; a fruitful place and well inhabited, whether you take it for Carmel which Elijah frequented, or where Nabal dwelt, and where was rich pastures and safe feeding. Bashan; a place of note for fruitfulness in Canaan.
Gilead; equal with any of the others for plenty and safety.
As in the days of old; before the sins of the people caused their captivity; own them for thine and prosper them, O Lord, in their own land: a much like promise or prediction you have Jer 1:18,19; Eze 34:25.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. Feed thy peoplePrayer ofthe prophet, in the name of his people to God, which, as God fulfilsbelieving prayer, is prophetical of what God would do. WhenGod is about to deliver His people, He stirs up their friends to prayfor them.
Feedincluding the ideaof both pastoral rule and care over His people (Mic5:4, Margin), regarded as a flock (Psa 80:1;Psa 100:3). Our calamity must befatal to the nation, unless Thou of Thy unmerited grace, rememberingThy covenant with “Thine heritage” (Deu 4:20;Deu 7:6; Deu 32:9),shalt restore us.
thy rodthe shepherd’srod, wherewith He directs the flock (Ps23:4). No longer the rod of punishment (Mic6:9).
which dwell solitarily in thewood, in . . . CarmelLet Thy people who have been dwelling asit were in a solitude of woods (in the world, but not ofit), scattered among various nations, dwell in Carmel, that is, wherethere are fruit-bearing lands and vineyards [CALVIN].Rather, “which are about to dwell (that is, that they may dwell)separate in the wood, in . . . Carmel” [MAURER],which are to be no longer mingled with the heathen, but are to dwellas a distinct people in their own land. Micah has here Balaam’sprophecy in view (compare Mic 6:5,where also Balaam is referred to). “Lo, the people shall dwellalone” (Nu 23:9;compare De 33:28). To “feedin the wood in Carmel,” is to feed in the rich pastures amongits woods. To “sleep in the woods,” is the image of mostperfect security (Eze 34:25).So that the Jews’ “security,” as well as their distinctnationality, is here foretold. Also Jer49:31.
Bashanfamed for itscattle (Psa 22:12; Amo 4:1).Parallel to this passage is Jer50:19. Bashan and Gilead, east of Jordan, were chosen by Reuben,Gad, and half Manasseh, as abounding in pastures suited for theirmany cattle (Num 32:1-42;Deu 3:12-17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Feed thy people with thy rod,…. These are either the words of God the Father to Christ, the great Shepherd of the sheep, calling upon him to do his office as such; to feed the people he had given him, the sheep of his hand, the flock of his pasture, by his Spirit, and with his word and ordinances; see Zec 11:5; or of Christ to his ministers, his undershepherds, to feed his sheep and his lambs, the people committed to their care and charge, with wholesome words, with sound and good doctrine, by faithfully preaching the Gospel, and administering the ordinances to them: or rather the words of the prophet, a prayer of his to God or Christ, to take care of the people of God in their desolate state, in captivity; to guide and lead them, protect and defend them, by his power and providence, as a shepherd directs, leads, governs, and preserves his flock with his pastoral crook or rod; or, as before, to feed the church of God as a shepherd does his flock, lead them into good pastures, and secure them from all their enemies: and this, being a prayer of faith, may be considered as a prophecy or prediction of what would be; and so some render the words, “thou shalt feed thy people”, c. h. The Targum is,
“feed thy people with thy word, the people of thine inheritance, in the age which is to be renewed”
in the new world, the world to come; plainly referring to the times of the Messiah;
the flock of thine heritage; who are like to sheep for their harmlessness and innocence, and to a flock of them, being associated together, and folded in the church; and though but a little flock, yet the lot, the portion, the inheritance of Christ; all which is a strong reason for his feeding, keeping, and preserving them, being committed to his care and charge for that purpose:
which dwell solitary [in] the wood; dwell alone in the world, which is like a wood and a wilderness; separated from the men of the world; distinguished by the grace of God, chosen and called out from among them, and different from them both in principle and practice: this may have respect to the Jews, in their dispersion, living separate from and unmixed with the nations of the world; or rather to their dwelling in safety and security under the protection of the great Shepherd, the Messiah, David their Prince, when they shall be returned to their own land in the latter day:
in the midst of Carmel; or of a fruitful field, as Carmel was; enjoying all happiness and prosperity, temporal and spiritual:
let them feed [in] Bashan and Gilead, as in the days of old; places in the land of Israel famous for rich and fat pastures; and so express the great plenty of good things wished for, and which will be enjoyed by the Jews when converted to Christ, and replaced in their own land; and are an emblem of those spiritual good things, and of those rich and green pastures of the word and ordinances, which the great Shepherd is desired to lead, and does lead, his people into; see Ps 23:1; these places are now in the hand of the Turks, and so the words may be a petition for their conversion, as well as for the Jews, that this country may no more be inhabited by Heathens, but by the Israel of God, as Gulichius i very well observes.
h “pasces”, so some in Vatablus. i Apud Burkium in loc.
Fuente: John Gill’s Exposition of the Entire Bible
The promise of salvation impels the congregation to pray that it may be granted (Mic 7:14); whereupon the Lord assures it that His covenant mercies shall be renewed, and promises the thorough humiliation of the hostile nations of the world (Mic 7:15-17). Mic 7:14. “Feed thy people with thy staff, the sheep of thine inheritance, dwelling apart, in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of the olden time.” The question in dispute among commentators, whether this prayer is addressed to the Lord by the prophet on behalf of the nation, or whether the prophet is still speaking in the name of the believing church, is decided in favour of the latter by the answer addressed to the church in Mic 7:15. The Lord is addressed as the shepherd of Israel, the title by which Jacob addressed Him in Gen 49:24 (cf. Psa 80:2; Psa 23:1 ff.). The prayer is related to the promise in Mic 5:3 ff., viz., that the ruler coming forth out of Bethlehem will feed in the strength of Jehovah, and involves the prayer for the sending of this ruler. “With this staff,” i.e., the shepherd’s staff (cf. Lev 27:32; Psa 23:4), is added pictorially; and as a support to the prayer, it designates the people as the sheep of Jehovah’s inheritance. , instead of , which occurs more frequently, is occasioned by the figure of the shepherd. As the sheep need the protection of the shepherd, lest they should perish, so Israel needs the guidance of its God, that it may not be destroyed by its foes. The following apposition determines the manner of the feeding more precisely; so that we may resolve it into the clause, “so that thy people may dwell apart.” The words contain an allusion to Num 23:9, where Balaam describes Israel as a people separated from the rest of the nations; and to Deu 33:28, where Moses congratulates it, because it dwells in safety and alone ( badad , separate), under the protection of its God, in a land full of corn, new wine, etc. The church asks for the fulfilment of this blessing from Jehovah its shepherd, that it may dwell separate from the nations of the world, so that they may not be able to do it any harm; and that “in the wood in the midst of Carmel,” that promontory abounding in wood and pasture land ( laetis pascuis abundat : Jerome on Amo 1:2). The wood is thought of here as shutting off the flock from the world without, withdrawing it from its sight, and affording it security; and the fact that dangerous wild beasts have their home in the forest (Jer 5:6; Psa 80:14) is overlooked here, because Israel is protected from them by its own shepherd. , which follows, is not future, but optative, corresponding to the imperative . Gilead and Bashan are also named as portions of the land that were rich in pasture (cf. Num 32:1 ff.), namely, of the land to the east of the Jordan, Carmel belonging to the western portion of Canaan. These three portions individualize the whole of the territory which Israel received for its inheritance, and not merely the territory of the kingdom of the ten tribes. The simple reason why no districts in the kingdom of Judah are mentioned, is that Judah possessed no woody districts abounding in grass and pasture resembling those named. Moreover, the prayer refers to the whole of Israel, or rather to the remnant of the whole nation that has been rescued from the judgment, and which will form an undivided flock under the Messiah (cf. Mic 5:2; Isa 11:13; Eze 37:15 ff.). , “the days of old,” are the times of Moses and Joshua, when the Lord brought Israel with His mighty arm into the possession of the promised land. The Lord answers this prayer, by promising, according to His abundant goodness, more than the church has asked. Mic 7:15. “As in the days of thy going out of the land of Egypt will I cause it to see wonders. Mic 7:16. Nations will see it, and be ashamed of all their strength: they will lay the hand upon the mouth, their ears will become deaf. Mic 7:17. They will lick dust like the snake, like the reptiles of the earth they come trembling out of their castles: they will go trembling to Jehovah our God, and before thee will they fear.” The wonders ( niphla’oth ; cf. Exo 3:20; Exo 15:11; Psa 78:11) with which the Lord formerly smote Egypt, to redeem His people out of the bondage of that kingdom of the world, will the Lord renew for His people. In the nation is addressed, whilst the suffix of the third pers. attached to points back to in Mic 7:14. The miraculous deeds will make such an impression, that the heathen nations who see them will stand ashamed, dumb and deaf with alarm and horror. Ashamed of all their strength, i.e., because all their strength becomes impotence before the mighty acts of the Almighty God. Laying the hand upon the mouth is a gesture expressive of reverential silence from astonishment and admiration (cf. Jdg 18:19; Job 21:5, etc.). Their ears shall become deaf “from the thunder of His mighty acts, Job 26:14, the qol hamon of Isa 33:8” (Hitzig). With this description of the impression made by the wonderful works of God, the words of God pass imperceptibly into words of the prophet, who carries out the divine answer still further in an explanatory form, as we may see from Isa 33:17. The heathen will submit themselves to Jehovah in the humblest fear. This is stated in Mic 7:17. Licking the dust like the serpent contains an allusion to Gen 3:14 (cf. Psa 72:9 and Isa 49:23). , earth-creepers, i.e., snakes, recals the of Deu 32:24. Like snakes, when they are driven out of their hiding-place, or when charmers make them come out of their holes, so will the nations come trembling out of their castles ( misg e roth as in Psa 18:46), and tremble to Jehovah, i.e., flee to Him with trembling, as alone able to grant help (see Hos 3:5), and fear before thee. With the prayer passes into an address to Jehovah, to attach to this the praise of God with which he closes his book.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Encouraging Prospects; Encouraging Promises. | B. C. 700. |
14 Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old. 15 According to the days of thy coming out of the land of Egypt will I shew unto him marvellous things. 16 The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf. 17 They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of thee. 18 Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. 19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. 20 Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.
Here is, I. The prophet’s prayer to God to take care of his own people, and of their cause and interest, v. 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, Zech. xii. 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 (v. 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 (v. 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, Ps. xvii. 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, Ps. cxxvi. 2. The impression which the deliverance of the Jews out of Babylon shall make upon the neighbouring nations shall be very much for the honour both of God and his church. (1.) Those that had insulted over the people of God in their distress, and gloried that when they had them down they would keep them down, shall be confounded, when they see them thus surprisingly rising up; they shall be confounded at all the might with which the captives shall now exert themselves, whom they thought for ever disabled. They shall now lay their hands upon their mouths, as being ashamed of what they have said, and not able to say more, by way of triumph over Israel. Nay, their ears shall be deaf too, so much shall they be ashamed at the wonderful deliverance; they shall stop their ears, as being not willing to hear any more of God’s wonders wrought for that people, whom they had so despised and insulted over. (2.) Those that had impudently confronted God himself shall now be struck with a fear of him, and thereby brought, in profession at least, to submit to him (v. 17): They shall lick the dust like a serpent, they shall be so mortified, as if they were sentenced to the same curse the serpent was laid under (Gen. iii. 14), Upon thy belly shalt thou go, and dust shalt thou eat. They shall be brought to the lowest abasements imaginable, and shall be so dispirited that they shall tamely submit to them. His enemies shall lick the dust, Ps. lxxii. 9. Nay, they shall lick the dust of the church’s feet, Isa. xlix. 23. Proud oppressors shall now be made sensible how mean, how little, they are, before the great God, and they shall with trembling and the lowest submission move out of the holes into which they had crept (Isa. ii. 21), like worms of the earth as they are, being ashamed and afraid to show their heads; so low shall they be brought, and such abjects shall they be, when they are abased. When God did wonders for his church many of the people of the land became Jews, because the fear of the Jews, and of their God, fell upon them, Esth. viii. 17. So it is promised here: They shall be afraid of the Lord our God, and shall fear because of thee, O Israel! Forced submissions are often but feigned submissions; yet they redound to the glory of God and the church, though not to the benefit of the dissemblers themselves.
III. The prophet’s thankful acknowledgment of God’s mercy, in the name of the church, with a believing dependence upon his promise, v. 18-20. We are here taught,
1. To give to God the glory of his pardoning mercy, v. 18. God having promised to bring back the captivity of his people, the prophet, on that occasion, admires pardoning mercy, as that which was at the bottom of it. As it was their sin that brought them into bondage, so it was God’s pardoning their sin that brought them our of it; Psa 85:1; Psa 85:2; Isa 33:24; Isa 38:17; Isa 60:1; Isa 60:2. The pardon of sin is the foundation of all other covenant-mercies, Heb. viii. 12. This the prophet stands amazed at, while the surrounding nations stood amazed only at those deliverances which were but the fruits of this. Note, (1.) God’s people, who are the remnant of his heritage, stand charged with many transgressions; being but a remnant, a very few, one would hope they should all be very good, but they are not so; God’s children have their spots, and often offend their Father. (2.) The gracious God is ready to pass by and pardon the iniquity and transgression of his people, upon their repentance and return to him. God’s people are a pardoned people, and to this they owe their all. When God pardons sin, he passes it by, does not punish it as justly he might, nor deal with the sinner according to the desert of it. (3.) Though God may for a time lay his own people under the tokens of his displeasure, yet he will not retain his anger for ever, but though he cause grief he will have compassion; he is not implacable; yet against those that are not of the remnant of his heritage, that are unpardoned, he will keep his anger for ever. (4.) The reasons why God pardons sin, and keeps not his anger for ever, are all taken from within himself; it is because he delights in mercy, and the salvation of sinners is what he has pleasure in, not their death and damnation. (5.) The glory of God in forgiving sin is, as in other things, matchless, and without compare. There is no God like unto him for this; no magistrate, no common person, forgives as God does. In this his thoughts and ways are infinitely above ours; in this he is God, and not man. (6.) All those that have experienced pardoning mercy cannot but admire that mercy; it is what we have reason to stand amazed at, if we know what it is. Has God forgiven us our transgressions? We may well say, Who is a God like unto thee? Our holy wonder at pardoning mercy will be a good evidence of our interest in it.
2. To take to ourselves the comfort of that mercy and all the grace and truth that go along with it. God’s people here, as they look back with thankfulness upon God’s pardoning their sins, so they look forward with assurance upon what he would yet further do for them. His mercy endures for ever, and therefore as he has shown mercy so he will, Mic 7:19; Mic 7:20. (1.) He will renew his favours to us: He will turn again; he will have compassion; that is, he will again have compassion upon us as formerly he had; his compassions shall be new every morning; he seemed to be departing from us in anger, but he will turn again and pity us. He will turn us to himself, and then will turn to us, and have mercy upon us. (2.) He will renew us, to prepare and qualify us for his favour: He will subdue our iniquities; when he takes away the guilt of sin, that it may not damn us, he will break the power of sin, that it may not have dominion over us, that we may not fear sin, nor be led captive by it. Sin is an enemy that fights against us, a tyrant that oppresses us; nothing less than almighty grace can subdue it, so great is its power in fallen man and so long has it kept possession. But, if God forgive the sin that has been committed by us, he will subdue the sin that dwells in us, and in that there is none like him in forgiving; and all those whose sins are pardoned earnestly desire and hope; to have their corruptions mortified and their iniquities subdued, and please themselves with the hopes of it. If we be left to ourselves, our iniquities will be too hard for us; but God’s grace, we trust, shall be sufficient for us to subdue them, so that they shall not rule us, and then they shall not ruin us. (3.) He will confirm this good work, and effectually provide that his act of grace shall never be repealed: Thou wilt cast all their sins into the depth of the sea, as when he brought them out of Egypt (to which he has an eye in the promises here, v. 15) he subdued Pharaoh and the Egyptians, and cast them into the depth of the sea. It intimates that when God forgives sin he remembers it no more, and takes care that it shall never be remembered more against the sinner. Ezek. xviii. 22, His transgressions shall not be mentioned unto him; they are blotted out as a cloud which never appears more. He casts them into the sea, not near the shore-side, where they may appear again next low water, but into the depth of the sea, never to rise again. All their sins shall be cast there without exception, for when God forgives sin he forgives all. (4.) He will perfect that which concerns us, and with this good work will do all that for us which our case requires and which he has promised (v. 20): Then wilt thou perform thy truth to Jacob and thy mercy to Abraham. It is in pursuance of the covenant that our sins are pardoned and our lusts mortified; from that spring all these streams flow, and with these he shall freely give us all things. The promise is said to be mercy to Abraham, because, as made to him first, it was mere mercy, preventing mercy, considering what state it found him in. But it was truth to Jacob, because the faithfulness of God was engaged to make good to him and his seed, as heirs to Abraham, all that was graciously promised to Abraham. See here, [1.] With what solemnity the covenant of grace is ratified to us; it was not only spoken, written, and sealed, but which is the highest confirmation, it was sworn to our fathers; nor is it a modern project, but is confirmed by antiquity too; it was sworn from the days of old; it is an ancient charter. [2.] With what satisfaction it may be applied and relied upon by us; we may say with the highest assurance, Thou wilt perform the truth and mercy; not one iota or tittle of it shall fall to the ground. Faithful is he that has promised, who also will do it.
Fuente: Matthew Henry’s Whole Bible Commentary
Here the Prophet turns to supplications and prayers; by which he manifests more vehemence, than if he had repeated again what he had previously said of the restoration of the Church; for he shows how dreadful that judgment would be, when God would reduce the land into solitude. This prayer no doubt contains what was at the same time prophetic. The Prophet does not indeed simply promise deliverance to the faithful, but at the same time he doubly increases that terror; by which he designed to frighten hypocrites; as though he said, “Most surely except God will miraculously preserve his own people, it is all over with the Church: there is then no remedy, except through the ineffable power of God.” In short, the Prophet shows, that he trembled at that vengeance, which he had previously foretold, and which he did foretell, lest hypocrites, in their usual manner, should deride him. We now see why the Prophet had recourse to this kind of comfort, why he so regulates his discourse as not to afford immediate hope to the faithful, but addresses God himself. Feed then thy people; as though he said, — “Surely that calamity will be fatal, except thou, Lord, wilt be mindful of thy covenant, and gather again some remnant from the people whom thou hast been pleased to choose: Feed thy people.”
The reason why he called them the people of God was, because they must all have perished, unless it had been that it was necessary that what God promised to Abraham should be fulfilled, —
‘
In thy seed shall all nations be blessed,’ (Gen 12:3.)
It was then the adoption of God alone which prevented the total destruction of the Jews. Hence he says emphatically, — O Lord, these are yet thy people; as though he said, — “By whom wilt thou now form a Church for thyself?” God might indeed have collected it from the Gentiles, and have made aliens his family; but it was necessary that the root of adoption should remain in the race of Abraham, until Christ came forth. Nor was there then any dispute about God’s power, as there is now among fanatics, who ask, Can God do this? But there was reliance on the promise, and from this they learnt with certainty what God had once decreed, and what he would do. Since then this promise, ‘By thy seed shall all nations be blessed,’ was sacred and inviolable, the grace of God must have ever continued in the remnant. It is indeed certain, that hypocrites, as it has been already stated, without any discrimination, abused the promises of God; but this truth must be ever borne in mind, that God punished the ungodly, though relying on their great number, they thought that they would be always preserved. God then destroyed them, as they deserved; and yet it was his purpose, that some remnant should be among that people. But it must be observed, that this distinction ought not to be extended to all the children of Abraham, who derived their origin from him according to the flesh, but to be applied to the faithful, that is, to the remnant, who were preserved according to the gratuitous adoption of God.
Feed then thy people by thy crook (194) He compares God to a shepherd, and this metaphor often occurs. Though שבט, shebeth, indeed signifies a scepter when kings are mentioned, it is yet taken also for a pastoral staff, as in Psa 23:0 and in many other places. As then he represents God here as a Shepherd, so he assigns a crook to him; as though he said, O Lord, thou performest the office of a Shepherd in ruling this people. How so? He immediately confirms what I have lately said, that there was no hope of a remedy except through the mercy of God, by adding, the flock (195) of thine heritage; for by calling them the flock of his heritage, he does not consider what the people deserved, but fixes his eyes on their gratuitous adoption. Since, then, it had pleased God to choose that people, the Prophet on this account dares to go forth to God’s presence, and to plead their gratuitous election, — “O Lord, I will not bring before thee the nobility of our race, or any sort of dignity, or our piety, or any merits.” What then? “We are thy people, for thou best declared that we are a royal priesthood. We are then thine heritage.” How so? “Because it has been thy pleasure to have one peculiar people sacred to thee.” We now more clearly see that the Prophet relied on God’s favor alone, and opposed the recollection of the covenant to the trials which might have otherwise made every hope to fail.
He afterwards adds, Who dwell apart, or alone. He no doubt refers here to the dispersion of the people, when he says, that they dwelt alone. For though the Jews had been scattered in countries delightful, fertile and populous, yet they were everywhere as in a desert and in solitude, for they were a mutilated body. The whole of Chaldea and of Assyria was then really a desert to the faithful; for there they dwelt not as one people, but as members torn asunder. This is the dispersion intended by the words of the Prophet. He also adds, that dwell in the forest For they had no secure habitation except in their own country; for they lived there under the protection of God; and all other countries, as I have already said, were to them like the desert.
He adds, In the midst of Carmel The preposition כ, caph, is to be understood here, As in the midst of Carmel, they shall be fed in Bashan and Gilead, as in ancient days; (196) that is, though they are now thy solitary sheep, yet thou wilt gather them again that they may feed as on Carmel, (which we know was very fruitful,) and then, as in Bashan and Gilead. We know that there are in those places the richest pastures. Since then the Prophet compares the faithful to sheep, he mentions Bashan, he mentions Carmel and Gilead; as though he said, “Restore, O Lord, thy people, that they may dwell in the heritage once granted them by thee.” Why he says that they were solitary, I have already explained; and there is a similar passage in Psa 102:17; though there is there a different word, ערער, oror; but the meaning is the same. The faithful are there said to be solitary, because they were not collected into one body; for this was the true happiness of the people, — that they worshipped God together, that they were under one head, and also that they had one altar as a sacred bond to cherish unity of faith. When therefore the faithful were scattered here and there they were justly said to be solitary, wherever they were.
He afterwards adds, according to ancient days Here he places before God the favors which he formerly showed to his people, and prays that he would, like himself, go on to the end, that is that he would continue to the end his favors to his chosen people. And it availed not a little to confirm their faith, when the faithful called to mind how liberally had God dealt from the beginning with the posterity of Abraham: they were thus made to feel assured, that God would be no less kind to his elect, though there might be, so to speak, a sad separation: for when God had banished the Jews into exile, it was a kind of divorce, as though they were given to utter destruction. Yet now when they recollect that they had descended from the holy fathers, and that a Redeemer had been promised them, they justly entertain a hope of favor in future from the past benefits of God, because he had formerly kindly treated his people.
(194) “The crook signifies God’s peculiar care for his people.” — Grotius.
(195) “He compares the elect people,” says Marckius, “to a flock of sheep, because they resemble them in weakness, in innocency, in meekness, in usefulness, in fruitfulness, and in close union. See Psa 95:7; Isa 40:11; Eze 34:12; Zec 9:16; Joh 10:16, etc.” “They are thy sheep, thy peculiar property, who hear thee, who need thy guidance and feeding, for they are weak and helpless, and liable to go astray without the preserving care of their Shepherd.” — Cocceius.
(196) These two lines are better arranged by Newcome, and the necessity of a preposition understood is obviated, while the original is more strictly rendered, —
In the midst of Carmel let them feed, In Bashan and Gilead, as in the days of old.
It is also better to render “feed” as a prayer than in the future tense, to correspond in tenor with the beginning of the verse. Henderson connects “Carmel” with the former line, and thinks that “dwelling alone in the wood” refers to the condition of the Jews when restored, and quotes the prophecy of Balaam in Num 23:9. But this seems to be a far-fetched exposition; and the word “wood,” which means generally a dreary place, renders it wholly inadmissible. A state of destitution and misery is evidently intended. “They were now,” says Henry, “a desolate people; they were in the land of their captivity as sheep in a forest, in danger of being lost and made a prey to the beasts of the forest.” — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Mic. 7:14. Feed] Lit. rule; a prayer in the name of the people, to be fed on the fruitful mountain-range (Carmel) of the western sea-coast (Isa. 10:18; Isa. 37:24), and by Bashan and Gilead, the rich pasture-land east of Jordan (Num. 32:1; Deu. 32:14; Jer. 1:19).
Mic. 7:15. Marvellous] Wonders of grace, special manifestations of Gods mercy, which will be repeated in the days of Messiah, will confound and silence the enemy (Psa. 107:42; Isa. 52:5).
Mic. 7:16. Deaf.] They shall be afraid of hearing them, because they continually fear new disasters, when they see the God of Israel to be so powerful [Calvin].
Mic. 7:17. Lick] Abject prostration as suppliants (cf. Isa. 49:23; Isa. 65:25); an allusion to Gen. 3:14. Worms] Earth-creepers (Deu. 32:24). Like snakes driven out of their hiding-place, or when charmed out of their holes, so nations come trembling out of their castles (Psa. 18:46), and tremble, flee to Jehovah with trembling, as alone able to help [cf. Keil].
Mic. 7:18. In allusion to his own name, Micah praises God, and closes the book. Who.] The rescue from Egypt and the restoration predicted, exalt Jehovah above other gods, and reveal his incomparable grace and compassion (cf. Exo. 15:11). Passeth] Not conniving at it, but forgiving it; not choosing to look into it (Pro. 19:11; cf. Psa. 130:3). Heritage] Surviving judgment, and typifying the remnant of grace (ch. Mic. 4:7).
Mic. 7:19. Subdue] Littread underfoot as something deadly; guilt and power of sin, both taken away. Depths] Like Egyptians into the Red Sea. All] not some; pardon, full and free.
Mic. 7:20. Truth] Faithful promise. Mercy] from which promises spring. Fathers] (Psa. 105:9-10). Mercy and truth are the scarlet threads which run through the unity of Gods plan from beginning to end [Lange]. The seed of the patriarchs should never perish, but would be restored as often as they turned to God. The mystery of this purpose is revealed by the Apostle (Rom. 11:25, sqq.). There is no prophetic denunciation of judgment against Israel, which is not concluded with promises of mercy [Abarbinel].
HOMILETICS
THE WORK OF GOD.Mic. 7:14
When we consider the symbolic language of the sacred writers, and the typical nature of the Jewish dispensations, we are authorized to pass from the natural to the spiritual Israel.
1. Observe the persons to be favoured; His people. He has always had a people for his Name, described as the flock of his heritage. This indicates that they are sheep, and collectively all one in Christ. A man may have a flock in his possession, and under his superintendence, but not the flock of his heritage. In the East a persons whole substance consisted in flocks and herds. He would feel a peculiar concern for them as his own. The Lord takes pleasure in his people. They are his portion, and he derives the revenue of his glory from them.
2. See the blessing implored on their behalf; feed thy people with thy rod. The rod is the symbol and the instrument of the shepherd, and the word feed, by a common figure of speech, is significant of the discharge of all his office. The Lord will lead them by his Word and Spirit, heal them when wounded or diseased, guard them in danger, and restore them when astray. Especially does he give repast and repose. Hence the inquiry, when hungry and thirsty, weary and faint: Tell me where thou feedest, where thou makest thy flock to rest at noon. The believer can often say, The Lord is my shepherd, &c.
3. But how was the privilege to be dispensed. In the midst of Carmel let them feed, in Bashan and Gilead, as in days of old. Thus the richest measure and degree of provisions are indicated. Suppliants may be choosers. God giveth liberally and upbraideth not. Ask and ye shall receive, that your joy may be full. When Alexander bestowed a boon the recipient would say, It is too much for me to receive. But the conqueror of the world would reply, It is not too much for me to give [Adapted from Jay].
1. Gods people are a separated people. As Israel was choosen and separated from other nations, so Gods people are in the world but do not belong to it. They dwell solitarily, live apart from worldly men, who think only of time and sense. They are alone in their character, tastes, and pursuits (Num. 23:9; Deu. 33:28).
2. Gods people are a protected people. God rules, and defends them. He teaches, reproves, and delivers with his rod. The flock may be scattered, helpless, and alone, but the kind Shepherd will protect and bless them (Psa. 23:3).
3. Gods people are an enriched people. Let them feed in Bashan and Gilead. The greatest pastures of Canaan typify the blessings of Gods people.
(1.) Enriched in a wonderful degree. Rest and refreshment without stint.
(2.) Enriched in a wonderful method. As in the days of old. As in Egypt, so now would God display marvellous things. Wonders of grace will eclipse miracles of power. God will do for his people more than he has ever done. So we thy people and sheep of thy pasture will give thee thanks for ever: we will show forth thy praise to all generations.
WONDERFUL ANSWERS TO PRAYER.Mic. 7:15-17
In answer to the prophets prayer God declares that he will perform marvellous things, in bestowing good upon his people, and entirely subduing their enemies.
I. In the bestowment of good upon his people. In the deliverance from Egypt and entrance into the land of promise, wondrous things were seen. Redemption from Babylon was a blessing, a great thing which gladdened the heart (Psa. 136:1-3). Special manifestations of mercy are seen now. From the beginning to the end of Christian life, God will show them his marvellous loving-kindness (Psa. 17:7).
II. In the overthrow of their enemies. The nations shall see these marvellous deeds of God to his people, and be astonished and confounded.
1. They shall be frustrated in their purpose. Confounded at all their might. They failed in their opposition. All their might proved weakness. Human power can avail nothing against Gods people and their endurance in suffering. Its strength is baffled before the might of Gods grace.
2. They shall be silenced in their slander. They shall lay their hand upon their mouth, ashamed of what they have said, and unable to say any more. Their ears shall be deaf to the report of Gods dealings, before the thunder of Jehovahs mighty deeds (Job. 26:14). Extreme astonishment will take away the power of speech (Jdg. 18:19; Isa. 52:15).
3. They shall be humbled in their pride. To lick the dust is an emblem of extreme humility. They will be cast down as low as possible, to the very earth. As they lifted themselves up against God, so will they be abased, like the serpent under the curse of old (cf. Psa. 72:9; Psa. 22:29). They shall bow down to thee with their face toward the earth, and lick up the dust of thy feet.
4. They shall be exposed in their folly. Brought out of their hiding-places, they will tremble in fear. Like worms of the earth, they shall move out of their holes. No security nor secret place can protect them. Discovered in their designs, ashamed of their conduct, they will stand before God in that fear which is a foretaste of the judgment-day (Luk. 23:30; Rev. 6:16).
Wit that can creep, and pride that licks the dust [Pope].
GOD DELIGHTING IN MERCY.Mic. 7:18
The Prophet saw mercy unequalled in Gods dealings with Israel. The heathen gods and all imaginary gods of men are unholy, revengeful, and cruel. Who is God like unto thee, &c.?
I. Gods mercy is founded upon Gods nature. It is not something without him, or something acquired like human virtues. It belongs naturally to God. It is something without which he would not be God. It is the essence and manifestation of God. God is love. All attributes join together in his character and ways, but mercy is the brightest ray. Judgment is strange work, but mercy is a delight to God. He puts his anger by, and while he corrects he ever loves. To the Lord our God belong mercies and forgiveness, though we have rebelled against him.
II. Gods mercy is displayed in Gods works. In the physical and moral world we have abundant illustrations of this truth.
1. In the physical world we have proofs of Gods mercy. Famine, pestilence, and dearth often come, but they pass away. Mercy dawns again in seed-time and harvest, summer and winter. The rain falls and the sun shines upon the just and the unjust. The world, in its laws and constitution, indicates no malevolent Creator.
2. In the moral world we have proofs of Gods mercy. In the Divine for bearance with sin, and the moral constitution of men; in the conversion of the sinner, and the life of the believer, mercy is displayed beyond expression. In Christ we have mercy like a fountain full and free. Paul was a pattern of this mercy to others. If the wicked forsake his way, and the unrighteous man his thoughts, and return unto God, he will have mercy upon him and abundantly pardon. This truth,
(1) Sets forth the highest excellence in every moral being. To be like God is the crown and substance of moral life.
(2) Gives a reason to trust God at all times. A God who delights in mercy can never be indifferent to our happiness.
(3) Furnishes an argument to be merciful to others. Blessed are the merciful; for they shall obtain mercy.
NO PARDON LIKE GODS PARDON.Mic. 7:18
The Prophet here makes a challenge to other deities, and vindicates the glory of God. Who is a God like unto thee? exclaim all who have embraced the mercy and received the forgiveness of God.
I. No pardon like Gods in the ground of its bestowment. It is not connivance, nor mere clemency. It does not ignore sin nor set aside justice. It is pardon through substitution and satisfaction, bought with a price and conferred in a method to honour the law and magnify Divine love. God can be just, and the justifier of him that believeth. Csar, shaking his sword, said to the Questor, who sought to prevent his entrance into the treasury at Rome, that it was easier for his power than for the goodness of his nature to despatch him. God might justly have punished, but he spares and is ready to pardon.
Here the whole Deity is known;
Nor dares a creature guess
Which of the glories brighter shone,
The justice or the grace.
II. No pardon like Gods in the method of its bestowment.
1. In freeness it is unexampled. Men are reluctant to forgive when earnestly desired, begrudge forgiveness and cherish resentment when it is bestowed. But God waits to be gracious, multiplies pardons, and makes overtures, beseeching us to be reconciled to him. Come now, and let us reason together.
2. In fulness it is complete. It is not for one but for all sins. Forgiving iniquity and transgression and sin. It needs no supplement, no repetition. It is once and for eversins are forgiven and forgotten. Cast into the depths of the sea, blotted out as a thick cloud, not to be gathered again. He retains no anger, but looks upon us as if we had never sinned. We are not therefore to judge God by ourselves, and measure his pardoning love by a standard of our own. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
EXULTING CONFIDENCE IN GODS MEROY.Mic. 7:19-20
The Jews now avow full confidence in Gods mercy. He had often pitied and delivered them. But his compassions were not exhausted, would be exercised again in displays of power and love. He will again, &c.
I. Confidence in the bestowment of Gods grace. Grace in the pardon and subduing of sin, in showing compassion and restoring to Divine favour.
1. In the pardon of sin. Sin is passed by, left unpunished, and God does not mark iniquities (Psa. 130:3). It is buried in eternal oblivion, never more to rise in view. As in the Red Sea not one enemy of Gods people was left, so in the pardon of sin none are remembered. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none: and the sins of Judah, and they shall not be found; for I will pardon them whom I reserve.
2. In the subduing of sin. He will subdue our iniquities. He takes away the guilt and destroys the power of sin. Sin is tyrannical, and reduces man to bondage. It combats the moral principles and is victorious over the moral nature of man. Christ gives freedom from the dominion and consequences of sin, and implants a new rule within us.
Be of sin the double cure,
Cleanse me from its guilt and power.
3. In the restoration to Divine favour. The Jews were not subdued in Babylon. They were turned again and found that compassion which they had often forfeited. God turns to the sinner and prepares him for his presence. He is reconciled to men in Christ Jesus. When they turn to him, he will turn again to them.
II. Confidence in the performance of Gods word. Thou wilt perform the truth. Return from captivity was a striking instance of the fidelity and kindness of God in his covenant promise. But this is only a type of a greater display in the mission of the Messiah.
1. In all ages. In the days of the patriarchs and of the prophets. To Abraham, Isaac, and Jacob, Moses and Micah
2. To all people. Jews and Gentiles. Gods mercy and truth are alike pledged to perform his word. For thy words sake, and according to thine own heart, hast thou done all these things.
HOMILETIC HINTS AND OUTLINES
Mic. 7:15. Here is a present and full answer to the Churchs prayer; so ready is the Lord to fulfil the desire of the righteous. It is but ask and have; and they are worthily miserable that will not make themselves happy by asking. The sum of Christs answer is this: As I led Joseph like a flock out of Egypt, through the wilderness, and fed them there, daily and daintily, with angels food (never was prince so served in his greatest pomp), so will I show thee marvellous things at Babylon, and bring thee thence with a mighty hand (Eze. 20:34), to make me a glorious name (Isa. 63:14), and both these deliverances shall be a certain type of thy spiritual redemption by Christ. Lo, this will I do for thee as in the days of old (Mic. 7:14), and so fit mine answer ad cardinem desiderii; give thee not only the desire of thine heart, but the request of thy lips (Psa. 21:2), let it be to thee even as thou wilt (Mat. 15:28) [Trapp].
Mic. 7:16-17. The subjugation of the enemies of Gods people, a proof,
1. of Divine power over men;
2. Divine goodness to the Church;
3. a ground of encouragement to trust God.
Mic. 7:18. God delights in mercy. Illustrate and prove the text.
1. Scripture proves this truth. In its laws, doctrines, histories, and promises.
2. The works of God prove this truth. The world made for the theatre of mercy, providence displayed in giving mercy.
3. All the perfections of God are employed to illustrate this mercy. Gods name emblazoned in mercy, his hands employed in bestowing mercy. Power, wisdom, justice and truth are on the side of mercy. Let us delight in mercy [Dr. R. Vaughan]. The text is also illustrated: By the beauty and fitness of creation. By the great regard paid to mercy and the merciful in the word of God. By the teachings of providence. By the commission that he gave his Son. By the purpose for which the ungodly are spared. By the urgent way in which God asks sinners to be reconciled to him. By the way in which he receives and pardons sinners. By the way in which he deals with the infirmities of his own people. By the reception he gives them at the end of life. Learn: how had it been with us if God had revealed all concerning himself except his mercy? He might as well not have revealed it, if we have not sought and found it. If we have not found mercy, there is every encouragement to seek it. Let us seek more of this mercy, and show it more to others every day [Class and Desk].
Mic. 7:19. He will subdue our iniquities. The term subdue (lit. tread under-foot) is military, and indicates spiritual warfare.
1. The enemies. Iniquities. Many, powerful, within and without.
2. The conquest. We are helpless. Mine iniquities prevail against me. Hence
(1) Divine. He will, &c.
(2) complete. He will subdue.
3. The means of conquest. Faith in Christ. Grace in the heart. Sanctification by the Spirit. By my Spirit, saith the Lord. We have purified our souls in obeying the truth, through the Spirit.
Gods pardon.
1. Unequalled in method.
2. Incessant in exercise.
3. Unmerited in principle.
4. Immeasurable in degree.
5. Blessed in results.
Mic. 7:20.
1. The different aspects of Gods covenant. Mercy to Abraham, truth to Jacob, an oath to the fathers.
2. The certainty of its performance. Spoken, written, and sworn to.
3. The confidence which this should beget in our minds. God is mindful of his people, and faithful to his word. Thou wilt perform, &c.
ILLUSTRATIONS TO CHAPTER 7
Mic. 7:18. Mercy and pardon. Mercy hath but its name from misery, and is no other thing than to lay anothers misery to heart [Binney]. The forgiveness that there is with God is such as becomes him, such as is suitable to his greatness, his goodness, and all other excellencies of his nature; such as that therefore by which he will be known to be God. It is not like that narrow, difficult, halving, and manacled forgiveness, that is found among men; but it is full, free, bottomless, boundless, absolute; such as becomes his nature and his excellencies [Owen].
Mic. 7:19-20. A merchant that keeps a book of debit and credit, writes both what is owing him, and what he oweth himself, and then casteth up the whole; but God does not so, his mercy is triumphant over his justice, and therefore he wipes out what we owe him, and writes down what he owes us by promise; much like the clouds that receive ill vapours from us, yet returning them to us again in sweet refreshing showers. [Nath. Shute, 1626]. Truth. The revolutions caused by the progress of truth are always beneficial to society, and are only burthensome to those who deceive and oppress [Du Marsais]. The light of Gods truth must not be left to burn secretly within the recesses of the sanctuary, but must be applied to the kindling of a thousand torches in the hands of those who are commissioned to carry it forth into the thick darkness of a sinful world [Blomfield].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
THE PROPHET PRAYS FOR HIS PEOPLE . . . Mic. 7:14-17
RV . . . Feed thy people with thy rod, the flock of thy heritage, which dwell solitarily, in the forest in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old. As in the days of thy coming forth out of the land of Egypt will I show unto them marvellous things. The nations shall see and be ashamed of all their might; they shall lay their hand upon their mouth; their ears shall be deaf. They shall lick the dust like a serpent; like crawling things of the earth they shall come trembling out of their close places; they shall come with fear unto Jehovah our God, and shall be afraid because of thee.
LXX . . . Tend thy people with thy rod, the sheep of thine inheritance, those that inhabit by themselves the thicket in the midst of Carmel: they shall feed in the land of Basan, and in the land of Galaad, as in the days of old. And according to the days of thy departure out of Egypt shall ye see marvellous things. The nations shall see and be ashamed; and at all their might they shall lay their hands upon their mouth, their ears shall be deafened. They shall lick the dust as serpents crawling on the earth, they shall be confounded in their holes; they shall be amazed at the Lord our God, and will be afraid of thee.
COMMENTS
If one requires proof of Micahs highest motives in writing the scathing denunciations against his people which make up the greater part of this book, his prayer for the returning remnant certainly provides it amply.
CARMEL . . . BASHAN . . . GILEAD . . . THE DAYS OF THEIR COMING FORTH OUT OF EGYPT . . . Mic. 7:14-15
When Joshua and Caleb returned to Moses after having spied out the promised land, they reported it was a land flowing with milk and honey. Micahs prayer is it shall be that way again when the people return.
One can stand today among the lush forests in the plain of Megiddo at the foot of Mount Carmel and marvel at the beauty of the land as it has recently been reclaimed by todays returnees from exile. They found the region a miserable swamp and turned it into a garden. So does the prophet pray that Gods people after Babylon shall reclaim their land.
Bashan was famous for its cattle, Gilead for its healing balm. Micah asks God on behalf of the remnant that it may be so again.
THE NATIONS SHALL SEE AND BE ASHAMED . . . Mic. 7:16-17
This prediction concerning the neighbors of Israel is easily seen demonstrated both in ancient and modern times. Just as those who returned from Babylon set about to rebuild, so the modern Israeli loves his land. Hillsides once eroded through neglect and poor husbandry are covered with verdant vegetation. What was formerly barren wilderness now is home for the unique farming communes of Israel.
The nations who mistreated this land, both in ancient and modern times have ample reason to be ashamed. (Mic. 7:16)
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
(14) Feed thy people with thy rod.Or, with thy shepherds crook. The prophet lifts up his prayer for the people, either dwelling alone among the idolaters of Babylonamong them, but not of themor living a nation, mysteriously apart from other nations, returned from Babylon, and settled on the fruitful mountain range of Carmel, or in the rich pasture land on the east of Jordan. The extraordinary fertility of this Land of Promise has been recently brought into prominence, and its future prosperity predicted in glowing colours by Mr. Oliphant, in The Land of Gilead.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE PRAYER OF THE PEOPLE, Mic 7:14-17.
In Mic 7:14 occurs another change in speakers. The people, through the prophet, pray for the fulfillment of the promise of restoration.
Feed with thy rod See on Mic 5:4.
Flock of thine heritage Since Micah uses several times the figure of the shepherd (Gen 49:24), this expression is used instead of the more common “people of thine heritage.”
Which dwell solitarily in the wood, in the midst of Carmel The English translations are correct in connecting the entire relative clause with “thine heritage.” This relative clause is to be understood not as expressing the desire that the faithful remnant may be permitted to dwell apart from the nations of the world, but as describing a present condition “which now dwell solitarily.”
In the wood R.V., “forest.” The original has no preposition; it seems better to omit it in the translation, and to take the words in apposition to the preceding “which dwell solitarily,” “a forest (better, jungle) in the midst of Carmel.” The meaning becomes still clearer if “Carmel” is taken as a common noun “garden land” (compare Isa 37:24; where it is translated “fruitful field”). Then the whole clause will read, “which dwell solitarily, a jungle in the midst of a garden,” which describes the condition of the petitioner. The enemies are flourishing like a beautiful garden; in the midst of them lives the miserable petitioner like a wild jungle in a garden, without beauty or comeliness. O that the shepherd would lead his flock into green pastures!
Bashan Gilead Districts east of the Jordan which were renowned for their rich pastures (see on Amo 1:3; Amo 4:1; compare Num 32:1 ff.); here they are mentioned as types of rich pasture land.
Days of old A very indefinite expression referring to the period of prosperity preceding the present distress (see on Mic 5:2, where the words are translated “everlasting”).
The present text would make Mic 7:15 the reply of Jehovah to the petition expressed in Mic 7:14. But (1) the change in pronouns, “thy coming forth” and “unto him,” is peculiar; (2) 17b places it beyond doubt that Mic 7:16-17 continue the petition to Jehovah. This makes it at least probable that Mic 7:15 is a part of the petition, and we may be justified in altering one consonant so that the verb will read, “do thou show unto us.”
Thy coming out R.V., “thy coming forth out.” The coming forth of Jehovah to lead the people from Egypt at the time of the Exodus (compare Jdg 5:4).
Marvelous things The same term is applied in Exo 3:20, to the plagues which Jehovah brought upon Egypt to compel the release of his people. Similar superhuman manifestations they desire in their present crisis.
Mic 7:16-17 continue the petition, pointing out the effects which the “marvelous things” of Jehovah will have upon the nations. When the latter see the mighty works of Jehovah they will be confounded.
At all their might Their might will count for nothing in the presence of an almighty God (compare Hos 4:19). Lay their hand upon their mouth See on Mic 3:7 (compare Jdg 18:19; Job 21:5).
Their ears shall be deaf “From the thunder of his mighty acts.” (Job 26:14; compare Isa 33:3). In terror they will prostrate themselves before Jehovah.
Lick the dust A figurative expression equivalent to “prostrate themselves in the dust,” a sign of submission (Isa 49:23).
Like a serpent Compare Gen 3:14.
They shall move out of their holes like worms of the earth R.V., “like crawling things of the earth they shall come trembling out of their close places.” A picture of abject fear (compare Psa 18:45). The terror of the nations is emphasized also in the rest of Mic 7:17.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Prophet Now Pleads with YHWH To Feed His People Like A Shepherd ( Mic 7:14 ).
In Mic 5:4 the coming King was to ‘stand and feed in the strength of YHWH’. Here Micah looks forward to that day. He calls on YHWH to feed His people with His rod. The rod indicates the shepherd’s rod with which He will act as their protector while the sheep are feeding so that they can feed securely (compare Psa 23:4). Alternately it may have in mind ‘the rod who will arise out of Israel’ (see Num 24:17), the coming Messiah who is to feed His people (Mic 5:2-4). Either way the future time of blessing is in mind.
The flock, who are YHWH’s heritage, are pictured as gathered in the forest on Mount Carmel and dwelling alone. This may have in mind a known remnant of the northern kingdom who had taken refuge there and as a tiny remnant were a picture of the pressed in people of God, or may simply be a way of emphasising the solitariness in the world of God’s people (compare Num 23:9; Deu 33:28). Either way the prayer is for the extension of their pasturage into a land of fruitfulness.
Mic 7:14
‘Feed your people with your rod,
The flock of your heritage, who dwell solitarily,
In the forest in the midst of Carmel.
Let them feed in Bashan and Gilead,
As in the days of old.’
The cry is that God would feed His people with His rod, by leading them into good pastures under His protection, and that His hemmed in people might be granted widespread pastures in places of great fruitfulness. The idea may be that they might be restored to the boundaries of old, with Carmel on the west and Bashan and Gilead on the east, as in the days of old. Bashan and Gilead were famous for having good pasturage for flocks and being places of fruitfulness.
‘The flock of your heritage, who dwell solitarily, in the forest in the midst of Carmel.’ This may suggest that it was here that refugees from the destruction of Israel and Samaria had found safety, and that he was now pleading that they might be able to expand throughout the land as in the days of old. But certainly the general idea is that YHWH will once again be the Shepherd of His people and lead them forth so that they might spread throughout the whole country that had once been theirs. In other words, it is a prayer for fulfilment of the promises for the good times to come.
Fuente: Commentary Series on the Bible by Peter Pett
The Prophet’s Last Supplication
v. 14. Feed Thy people with Thy rod, v. 15. According to the days of thy coming out of the land of Egypt v. 16. The nations shall see and be confounded at all their might, v. 17. They shall lick the dust like a serpent, v. 18. Who is a God like unto Thee, that pardoneth iniquity, v. 19. He will turn again, v. 20. Thou wilt perform the truth to Jacob and the mercy to Abraham,
Fuente: The Popular Commentary on the Bible by Kretzmann
Mic 7:14. Feed thy people These are the words of the prophet to the same divine Person who had said that he should arise after he had fallen, Mic 7:8 considering whom as a shepherd, he prays him to feed his flock in fertile pastures; for this is meant by Bashan, Gilead, and Carmel. The prophet, therefore, prays for those sheep of whom Christ himself hath said, My sheep hear my voice. The Messiah answers the prophet in the 15th verse, where, instead of Thy coming out, we should read, His coming out.
Fuente: Commentary on the Holy Bible by Thomas Coke
Here seems to be a call to the great shepherd of Israel to regard his fold, and that with peculiar manifestations of favor, because they are dwelling in solitary places. Perhaps void of ordinances, and the enjoyment of their sabbaths. Reader! a child of God hath peculiar claims upon God, when outward circumstances are unfavorable. I admire the conduct of the Patriarch Jacob in a situation of this kind. And I admire yet more the grace of Jacob’s God, which afforded an occasion for the exercise of such lively faith. If the Reader will consult the passage in the Patriarch’s history, he will perhaps think with me, how blessed was Jacob in being brought to such a trial, and grace given him to make use of it. And how very gracious was the Lord, who both brought him into the exercise, and gave him suited strength and wisdom to carry him through it. See Gen 32:7-12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Mic 7:14 Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily [in] the wood, in the midst of Carmel: let them feed [in] Bashan and Gilead, as in the days of old.
Ver. 14. Feed thy people with thy rod ] Rule them with thy sceptre, or feed them with thy pedum pastorale, thy shepherd’s rod, or staff, Psa 23:4 . This, say some, is the speech of God the Father to God the Son, or (as others), of God to the ministers and pastors, charging them to take heed to his flock, and to feed his Church; but it seems rather to be a prayer of the Christian Church (seeing the ruin of the Jewish synagogue) that Christ (the chief shepherd) would do all good offices for his poor people, feeding them with his rod, that is, with his word and Spirit, guiding them with his eye, Psa 32:8 , leading them in the way everlasting, Psa 139:24 , lest, seduced by their own lusts, or other men’s evil lives, they should any way miscarry.
The flock of thine heritage
Which dwell solitarily in the wood
Let them feed in Bashan and Gilead
As in the days of old
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Mic 7:14-20
14Shepherd Your people with Your scepter,
The flock of Thy possession
Which dwells by itself in the woodland,
In the midst of a fruitful field.
Let then feed in Bashan and Gilead
As in the days of old.
15As in the days when you came out from the land of Egypt,
I will show you miracles.
16Nations will see and be ashamed
Of all their might.
They will put their hand on their mouth,
Their ears will be deaf.
17They will lick the dust like a serpent,
Like reptiles of the earth.
They will come trembling out of their fortresses;
To the LORD our God they will come in dread,
And they will be afraid before Thee.
18Who is a God like You, who pardons iniquity
And passes over the rebellious act of the remnant of His possession?
He does not retain His anger forever,
Because He delights in unchanging love.
19He will again have compassion on us;
He will tread our iniquities underfoot.
Yes, Thou wilt cast all their sins
Into the depths of the sea.
20Thou will give truth to Jacob
And unchanging love to Abraham,
Which thou didst swear to our forefathers
From the days of old.
Mic 7:14 Shepherd Your people with Your scepter The VERB (BDB 944 I, KB 1258) is a Qal IMPERATIVE. This last section of the book is a prayer addressed to the Covenant God. The hope of Mic 7:7 is expanded! Here is a combination of the shepherd metaphor and the kingly metaphor (cf. Psalms 23 also Isa 40:11; Mic 2:12; Mic 4:6-7; Mic 5:4; Zec 9:16). God is both Shepherd and King. The word scepter (BDB 986) can refer to a royal scepter or a shepherd’s rod.
NASBWhich dwells by itself
NKJVwho dwell solitarily
NRSVwhich lives alone
TEValthough they live apart
NJBliving confined
Is this a metaphor of
1. confinement, NJB
2. unity, NKJV
3. abundance
4. purity
NASBa fruitful land
NKJVCarmel
NRSVa garden land
TEVrich pastures
NJBmeadow land
This term (BDB 502) can refer to (1) a good pasture land (i.e., parallel to Bashan and Gilead); (2) a forest (e.g., Isa 10:18; Isa 29:17; Isa 32:15); or (3) Mt. Carmel (known for its fertility) is found in the Septuagint, Peshitta, and Vulgate translations.
Let them feed This VERB (BDB 944 I, KB 1258, Qal IMPERFECT, but JUSSIVE in meaning) is from the same root as Shepherd (Mic 7:1 line 1). The sense of Mic 7:14 is that the people were confined, but now freed, as they were in the Exodus by YHWH’s power!
Bashan and Gilead This was the rich pasture area in the northern trans-jordan region that was known for fertility and prosperity.
As in the days of old This is an idiom for covenant renewal (cf. Isa 63:11; Amo 9:11). It refers to the beginning of the nation at the Exodus.
Mic 7:15 God reminds them of His historical acts on their behalf (cf. Neh 9:9-14 [Exodus]; 15-21 [wilderness wanderings]; 22-25 [the conquest of Canaan]). He urges them to remember His wonderful provisions during the wilderness wandering period (cf. Exodus – Numbers), which was also a period of judgment.
Mic 7:16 The nations who confronted God’s people were humbled (i.e., put their hands on their mouth, e.g., Jdg 18:19; Job 21:5; Job 29:9; Job 40:4). It will be so again because His renewed covenant people go forth in His power and presence (cf. Psalms 2).
Mic 7:17-18 The Tyndale Commentary, vol. 23A, has an interesting comparison between God’s deliverance at the Red Sea (expressed in Moses’ song) and Micah’s victory praise (p. 203):
1. tremble (BDB 919), Exo 15:14 and Mic 7:17
2. dread (BDB 808), Exo 15:16 and Mic 7:17
3. immobility caused by fear, Exo 15:16 and Mic 7:16 (different term)
4. God’s mighty acts, Exo 15:11 and Mic 7:15 (different term)
5. Israel as God’s inheritance (BDB 635), Exo 15:17 and Mic 7:14; Mic 7:18
6. same rhetorical question, Exo 15:11, who is like Thee and Mic 7:18, who is like Thee
7. enemies cast into the sea, Exo 15:1; Exo 15:4-5 and Mic 7:19
Bruce Waltke adds, Moses’ song looked back upon the Lord’s victory, Micah’s song looks forward in faith to an even great wonder (p. 203).
Mic 7:17 They will lick the dust like a serpent,
Like reptiles of the earth There are two basic possibilities: (1) kissing the victor’s feet (cf. Psa 72:9; Isa 49:23) or (2) unclean animals (cf. Gen 3:14; Leviticus 11). This was a Hebrew idiom of military defeat.
The question is whether this verse (1) simply records the fear of the nations in light of YHWH’s power and love for Israel or (2) describes the conversion of the nations. In context option #1 fits best, but in light of the NT option #2 fits best. At this point please see the Special Topic: YHWH’s ETERNAL REDEMPTIVE PLAN .
Mic 7:18 Who is a God like You This refers to the graciousness of God and is a play on the prophet’s name, which means who is like YHWH (cf. Exo 34:6-7; Deu 7:9; Neh 9:17; Psa 103:8-10; Joe 2:13). See Special Topic: Monotheism .
who pardons This common Hebrew VERB (BDB 669, KB 724, Qal PARTICIPLE) has the connotations of (1) to lift up (e.g., Mic 4:1); (2) to carry (e.g., Mic 6:16; Mic 7:9); (3) to take away (e.g., Mic 2:2); and (4) to pardon (e.g., Hos 1:6; Hos 14:2). There is a series of phrases in Mic 7:18 which describe God’s graciousness and forgiveness (cf. Psa 103:12; Isa 1:18; Isa 38:17; Isa 43:25; Isa 44:22). When God forgives, God forgets!
The parallel VERB passes over (BDB 716, KB 778, Qal PARTICIPLE) means to pass over, to pass through (e.g., Mic 2:13; Amo 5:17) in the sense of to overlook (i.e., out of sight, out of mind, cf. Mic 7:19). This same VERB is used in Amo 7:8; Amo 8:2 in a judgment sense. Only here and in Pro 19:22 does it have the sense of forgiveness.
The UBS Translator’s Handbook on the Books of Obadiah and Micah points out that several Hebrew words for sin are used in Mic 7:18-19 :
1. iniquity (BDB 730, i.e., to twist)
2. transgression (BDB 833, i.e., to rebel)
3. sins (BDB 308, i.e., to miss the mark)
The point being that all of the covenant people’s covenant violations are forgiven (p. 191).
the remnant this is a recurrent theme (cf. Mic 2:12; Mic 4:7; Mic 5:7-8).
He does not retain His anger forever The VERB (BDB 304, KB 302, Hiphil PERFECT) means to take hold of so as to retain (cf. Exo 9:2). This is an anthropomorphic phrase which describes God as a parent who punishes His children, but does not reject them and longs to restore fellowship (cf. Psa 103:8).
NASBHe delights in unchanging love
NKJVHe delights in mercy
NRSVHe delights in showing clemency
TEVyou take pleasure in showing your constant love
NJBhe delights in showing faithful love
The VERB (BDB 342, KB 339, Qal PERFECT) is also used in Jer 9:24 and Hos 6:6. It is important to know what the Lord delights in (and does not, cf. Eze 18:23; Eze 18:32; Eze 33:11).
The term unchanging love (BDB 338 I) is hesed, which is also found in Mic 6:8; Mic 7:18; Mic 7:20; Hos 2:19; Hos 4:1; Hos 6:4; Hos 6:6; Hos 10:12; Hos 12:6; and Jon 2:8; Jon 4:2.
This is the Hebrew covenant word hesed again. It means God’s unconditional covenant loyalty. See Special Topic: Lovingkindness (hesed) .
Mic 7:19 This is a series of metaphors for forgiveness followed by forgetfulness. When God forgives, He forgets (cf. Isa 1:18; Isa 38:17; Isa 43:25; Isa 44:22; Psa 103:8-14). Out of sight, out of mind! What a great promise. Many believers have experienced God’s forgiveness, but not His forgetfulness!
NASB, NRSVHe will tread our iniquities underfoot
NKJVAnd will subdue our iniquities
TEVYou will trample our sins underfoot
NJBtread down our faults
This VERB (BDB 461, KB 460, Qal IMPERFECT) basically means subdue (e.g., Gen 1:25) or bring into bondage (e.g., Jer 34:11; Jer 34:16; Neh 5:5). Here it is used figuratively of the defeat and vanquishment of believers’ sins.
Mic 7:20 truth. . .unchanging love The two characteristics of YHWH are to be reproduced in His people. Truth (BDB 54) in the OT implies trustworthiness or faithfulness (see Special Topic at Jon 3:5). The second is hesed (BDB 338 I) or covenant faithfulness. God will produce a people of righteousness (i.e., not by performance, cf. Jer 31:31-34, as in the OT, but by His mercy and grace, cf. Eze 36:22-38, as in the NT). See Special Topic: Amen and Special Topic: Lovingkindness (hesed) .
Jacob. . .Abraham. . .our forefathers There was a relationship between God and His people that was unique in its promises and in its obligations. Mic 7:18-20, along with the book of Jonah, were read on the Day of Atonement in the Synagogue. On the afternoon of New Years day Orthodox Jews go to a place of running water and empty their pockets while reciting Mic 7:18-20. This is called Tashlich or thou will cast. It emphasizes not only the covenant responsibility (i.e., removal of all sin), but also the mercy of God!
The theological issue in this conclusion is not God’s gracious character, but the shocking addition of a new covenant in Christ (cf. Joh 14:6). Is Israel saved by covenant obedience or by restoration to Judah? The real issue is the validity of the new message of Jesus (cf. Rom 2:28-29; Romans 9-11; Galatians 3; Gal 6:16).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Is this chapter written for an individual or for a member of the corporate community?
2. Define the Hebrew word hesed.
3. Explain the contrast between Mic 7:7-8 and Mic 7:1-6.
4. Why is the question of Mic 7:10 so important in light of the condition of the people of God?
5. List the gracious characteristics of God in Mic 7:18-19.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Feed, &c. Note here, the prayer of Micah. Supply the Ellipsis: “[Then Micah prayed, and said: O Jehovah] Feed Thy People”, &c.
Feed = shepherd Thou (masc).
rod. Hebrew. shebet, as in Mic 5:1; not as in Mic 6:9. Here it is the token of rule.
which dwell, &c. = dwell thou (feminine): i.e. the “flock”. Hebrew. tz’on (com. gender).
solitarily = alone. Reference to Pentateuch (Num 23:9. Deu 33:28). App-92.
as in the days of old = as in the age-past times: so shall be the yet future day of Israel’s consolation; not Micah’s day, when Israel was in possession of Bashan, &c. No ground, therefore, for dating this prayer in “the latest period of Israel’s history, the days of Haggai and Zechariah”, as alleged.
Fuente: Companion Bible Notes, Appendices and Graphics
Mic 7:14-17
THE PROPHET PRAYS FOR HIS PEOPLE (Mic 7:14-17)
If one requires proof of Micahs highest motives in writing the scathing denunciations against his people which make up the greater part of this book, his prayer for the returning remnant certainly provides it amply.
CARMEL – BASHAN – GILEAD – THE DAYS OF
THEIR COMING FORTH OUT OF EGYPT (Mic 7:14-15)
When Joshua and Caleb returned to Moses after having spied out the promised land, they reported it was a land flowing with milk and honey. Micahs prayer is it shall be that way again when the people return. One can stand today among the lush forests in the plain of Megiddo at the foot of Mount Carmel and marvel at the beauty of the land as it has recently been reclaimed by todays returnees from exile. They found the region a miserable swamp and turned it into a garden. So does the prophet pray that Gods people after Babylon shall reclaim their land. Bashan was famous for its cattle, Gilead for its healing balm. Micah asks God on behalf of the remnant that it may be so again.
Zerr: Mic 7:14. Feed (or rule or guide) thy people is Micahs way of predicting that God would again care for His people after they have gone through (heir desolation period. Mic 7:15. The reference to ‘the day of Egypt is for comparison. Israel was brought out of bondage in that country. and she will also be released from Babylonian captivity.
THE NATIONS SHALL SEE AND BE ASHAMED (Mic 7:16-17)
This prediction concerning the neighbors of Israel is easily seen demonstrated both in ancient and modern times. Just as those who returned from Babylon set about to rebuild, so the modern Israeli loves his land. Hillsides once eroded through neglect and poor husbandry are covered with verdant vegetation. What was formerly barren wilderness now is home for the unique farming communes of Israel. The nations who mistreated this land, both in ancient and modern times have ample reason to be ashamed. (Mic 7:16)
Zerr: Mic 7:16. In view of the comparatively small number in Israel at the time of the release, it will be a surprise to see their accomplishments. Lag their hand upon their month indicates that the circumstance will be so marvelous in the eyes of the heathen that they will not be able to say anything. Mic 7:17. Lick the dust is a figurative prediction of the humiliation of the heathen nations when they see the triumph of Israel. Be afraid of the Lord our God means they will be stunned with awe and forced to respect the might of the God of Israel.
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
Feed: or, Rule, Mic 5:4, *marg. Psa 23:1-4, Psa 28:9, Psa 95:7, Psa 100:3, Isa 40:11, Isa 49:10, Mat 2:6, *marg. Joh 10:27-30
which: Exo 33:16, Num 23:9, Deu 33:28, Joh 17:16
in the midst: Isa 35:2, Isa 37:24, Isa 65:10, Jer 50:19, Jer 50:20, Eze 34:13, Eze 34:14, Zep 3:13
as: Psa 77:5-11, Psa 143:5, Lam 1:7, Lam 5:21, Amo 9:11, Mal 3:4
Reciprocal: Exo 4:2 – a rod Lev 27:32 – passeth under the rod Num 17:2 – twelve rods Num 32:1 – the place Deu 32:14 – of Bashan Psa 23:4 – thy rod Psa 68:15 – of Bashan Psa 110:2 – the rod Son 7:5 – Carmel Isa 11:11 – set his hand Isa 33:9 – Bashan Jer 23:4 – I Jer 29:11 – thoughts Jer 33:7 – and will Jer 49:31 – which dwell Eze 34:16 – I will feed Eze 34:31 – ye my Eze 36:11 – and I will settle Eze 37:23 – but Hos 2:14 – and speak Oba 1:19 – Benjamin Mic 2:12 – I will put Mic 7:18 – the remnant Zec 9:16 – shall save Zec 10:10 – into Act 3:19 – when Act 20:28 – all 1Pe 5:2 – Feed 1Pe 5:3 – heritage Rev 7:17 – feed
Fuente: The Treasury of Scripture Knowledge
Mic 7:14. Feed (or rule or guide) thy people is Micahs way of predicting that God would again care for His people after they have gone through (heir desolation period.
Fuente: Combined Bible Commentary
Mic 7:14. Feed thy people with thy rod, &c. This seems to be a prayer which the prophet broke out into on this occasion, beseeching God to take his people again under his peculiar protection and care; which is the meaning of feeding them with his rod, or pastoral crook: the flock of thy heritage, which dwell solitarily That is, that peculiar people, which thou hast separated from the rest of the world, or caused to live apart by themselves, that they might maintain among them, and preserve uncorrupted, thy pure worship. In the wood, in the midst of Carmel Called the forest of Carmel, Isa 37:24, and spoken of as a place remarkable for its fruitfulness. Therefore, to feed in the midst of Carmel, implied giving them great plenty. Let them feed in Bashan and Gilead, &c. These parts of Canaan were noted for their rich pastures, and therefore this implies the same as the foregoing sentence, namely, Bless them with plenty of every thing, as was the case formerly.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7:14 {n} Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily [in] the wood, in the midst of Carmel: let them feed [in] Bashan and Gilead, as in the days of old.
(n) The Prophet prays to God to be merciful to his Church, when they would be scattered abroad as in solitary places in Babylon, and to be beneficial to them as in times past.
Fuente: Geneva Bible Notes
2. Prayer for deliverance 7:14-17
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Micah prayed that the Lord would again take an active role as the shepherd of His people Israel. Shepherding with His rod (Heb. shebet) implies kingly leadership. This is a request for the promised descendant of David to appear and lead Israel. Presently the Israelites, the flock that Yahweh possessed uniquely (cf. Deu 4:20), were isolated even though they inhabited the land that God had given them. Micah prayed that they might enjoy God’s blessings, as when their flocks fed on the lush, grassy hills of Bashan and Gilead earlier in their history.