7<\/strong>. their lips<\/em> ] Rather, their beard<\/strong>; the phrase includes the face up to the nose. A sign of mourning, Lev 13:45<\/span>, Eze 24:17<\/span>; Eze 24:22<\/span>.<\/p>\n They shall cover their lips – <\/B>Literally, the hair of the upper lip . This was an action enjoined on lepers Lev 13:45<\/span>, and a token of mourning Eze 24:17<\/span>, Eze 24:22<\/span>; a token then of sorrow and uncleanness. With their lips they had lied, and now they should cover their lips, as men dumb and ashamed. For there is no answer of God, as these deceivers had pretended to have. When all things shall come contrary to what they had promised, it shall be clear that God did not send them. And having plainly no answer of God, they shall not dare to feign one then. Jerome: Then not even the devils shall receive power to deceive them by their craft. The oracles shall be dumb; the unclean spirit shall not dare to delude. Dionysius: All this is spoken against those who, in the Church of Christ, flatter the rich, or speak as menpleasers, out of avarice, ambition, or any like longing for temporal good, to whom that of Isaiah Isa 3:12<\/span> fitteth; the leaders of this people (they who profess to lead them aright) mislead them, and they that are led of them are destroyed.<\/P> <\/p>\n Verse 7<\/span>. Shall the seers be ashamed<\/B><\/I>] For the false visions<\/I> of comfort and prosperity which they pretended to see.<\/P> <\/P> And the diviners confounded<\/B><\/I>] Who pretended to foretell future prosperity; for they themselves are now thralled<\/I> in that very captivity<\/I> which the true prophets foretold, and which the false prophets said should not happen.<\/P> <\/p>\n Then; in the days of this calamity, which shall confute all the flattering promises of these prophets. <\/P> The seers, who called themselves, were accounted by others, and were advised with as men that had visions from God, were prophets in name and repute with the deceived people. <\/P> Be ashamed; their impostures being detected, they shall be covered with shame, the people shall talk what they are, and tell them to their faces wherever they meet them that they are false and lying varlets, not worthy to live, and the very consciences of these men shall then fly in their faces and upbraid them. <\/P> The diviners confounded; diviners here are seers, slid being confounded the same with ashamed; this ingemination adds to the thing spoken, at least a fuller verification of it. <\/P> They shall all cover their lips; so lepers did, Lev 13:45<\/span>; and men ashamed and mourners did thus, Eze 24:17<\/span>,22<\/span>. So these shall mourn and pine in their shame. <\/P> For there is no answer of God; God doth not answer them; rather, because the answer they had formerly given and pretended to be from God now appears not to have been from him, they should therefore by the sentence of the law be stoned, Deu 13:10<\/span>; Zec 13:3<\/span>; so Elijah dealt with Baals prophets, and it is like these false prophets detected might fear the like from those they had deceived. <\/P> <\/p>\n 7. cover their lips<\/B>TheOrientals prided themselves on the moustache and beard (“upperlip,” Margin<\/I>). To cover<\/I> it, therefore, was a tokenof shame and sorrow (Lev 13:45<\/span>;Eze 24:17<\/span>; Eze 24:22<\/span>).”They shall be so ashamed of themselves as not to dare toopen their mouths<\/I> or boast of the name of prophet” [CALVIN].<\/P> there is no answer ofGod<\/B>They shall no more profess to have responses from God,being struck dumb with calamities (Mic3:6<\/span>).<\/P><\/p>\n Then shall the seers be ashamed, and the diviners confounded<\/strong>,…. When the events of things will make it most clearly appear to all that their visions, divinations, and prophecies, are false; they will not be able to lift up their heads, or show their faces, but shame and confusion will cover them:<\/p>\n yea, they shall all cover their lips<\/strong>; stop their mouths, hold their tongues, and be entirely and totally silenced; they will not pretend to utter any other vision or prophecy; nor be able to say one word in defence of themselves, and of what they have before prophesied; every thing in providence being contrary to what they had said, and agreeable to the words of the true prophets; or they shall cover their lips as mourners; as the Targum adds, by way of explanation; see Eze 24:17<\/span>. It is said e there were two gates in Solomon’s temple; one called the gate of the bridegrooms, the other the gate of mourners; to those that entered the latter, if their lip was covered, it was said, he that dwells in this house comfort thee; and so the lips of the false prophets being covered may signify that they were now sorry for what they had done, at least because of the calamities on them and the people; though the former sense seems best:<\/p>\n for [there is] no answer of God<\/strong>; not that they shall be ashamed and silenced because they shall now have no answer of God, for they never had any, which this would imply; but that it shall now be most plain and clear to all that the Lord never spoke by them, and they never had any answer from him; all their visions, divinations, and prophecies, were of, themselves, and not of him; what they delivered was not the word of the Lord, but their own; and this now being discovered and manifest to everyone, wilt put them to utter silence and shame. The Targum is,<\/p>\n “for there is not in them a spirit of prophecy from the Lord.”<\/p>\n e R. Jacob, Sepher Musar, c. 9. apud Drusii Proverb. class. 2. l. 21. sect. 194.<\/p>\n He confirms the same thing in the next verse, And ashamed shall be the seers and confounded the diviners, (102) and they shall cover their lip; that is they will put veils on their mouths. In short, he means, that they would become a reproach to all, so that they would be ashamed of themselves, and no more dare to boast with so much confidence of their name and of the prophetic office. <\/p>\n As to this form of expression, ועטו על-שפם, uothu ol shephim, some think that the practice of mourners is referred to; but this interpretation is frigid. I have therefore no doubt but that Micah intimates that the mouths of the false teachers would be closed. There is nearly the same denunciation mentioned by Zechariah; for speaking of the restoration of the Church, he says, — They who before went about boasting greatly, and gloried in the name of Prophets, shall cast away their mantle, and will no longer dare to show themselves; yea, when they shall come abroad, they shall be as it were herdsman or private persons, and shall say, “I am not a prophet, nor the son of a prophet, I am chastised by my father;” that is, they shall profess themselves unworthy of being called prophets; but that they are scholars under discipline, (Zec 13:5<\/span>.) So also in this place, “They deceive at this day my people,” saith the Lord; “I will reward them as they deserve; I will fill them with disgrace and contempt. They shall not then dare hereafter to show themselves as they have been wont to do; they shall not presume boastingly to profess themselves to be the pillars of the Church, that the whole world may be made subject to them; they shall not dare with tyrannical force to oppress the common and ignorant portions of society Veil, then, shall they their mouth; that is, “I will cause their mouth to be closed, so that they shall not dare hereafter to utter even a word.” (103) <\/p>\n It follows, For there will be no answer from God. Some so explain this sentence, as though the Prophet upbraided them with their old deceits, which they boasted were the words of God: as then they were not faithful to God, but lied to miserable men, when they said, that they were sent from above, and brought messages from heaven, while they only uttered their own inventions or fables, they should on these accounts be constrained to cover their mouth. But different is the meaning of the Prophet, and it is this, — that they were to be deprived of any answer, so that their want of knowledge might be easily perceived even by the most ignorant: for false teachers, though they possess nothing certain, yet deceive the simple with disguises, and render plausible their absurdities, that they may seem to be the interpreters of God; and they further add great confidence: and then the stupidity of the people concedes to them such great power, according to what is said by Jer 5:0<\/span> where he says that the priests received gifts and that for gifts the Prophets divined, and that the people loved such deprivations. But Micah declares here that such delusions would no longer be allowed, for God would dissipate them. It will then be made evident, that you have no answer from God; that is, “All will perceive that you are void and destitute of every celestial truth, and that you were formerly but gross cheats, when ye passed yourselves as God’s servants, though you had no ground for doing so.” <\/p>\n We now perceive what the Prophet means. But this punishment might have then contributed to the benefit of the people: for as it is a cause of ruin to the world, when there is no difference made between light and darkness; so when the baseness of those is discovered, who abuse God’s name and adulterate his pure truth, there is then a door open to repentance. Rightly then is this combination addressed to false prophets. It now follows — <\/p>\n (102) רסמים, μαντεις, Sept. fatidici , sootsayers, diviners. It is used generally in a bad sense, while חזים, seers is commonly used in a good sense; but here both words denote pretenders, the false prophets. — Ed. <\/p>\n (103) The version of Newcome is, “They shall cover the mouth;” that is, as he adds in a note, “with part of the long eastern vesture. This action was a sign of being put to silence, of disgrace and dejection, Lev 13:45<\/span>; Eze 24:17<\/span>.” There is no reason to render mouth, beard, as some have done. — Ed. <\/p>\n (7) They shall all cover their lips.<\/strong>As the lepers, who were cut off from all communication with men, so also these false prophets, being cut off from all communion with God, were to put a covering upon the upper lip. It was also a sign of mourning for one dead, and Ezekiel was commanded to awaken the astonishment of the people by omitting to cover his upper lip when his wife died.<\/p>\n Mic 3:7 Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for [there is] no answer of God.<\/p>\n Ver. 7. Then shall the seers be ashamed, and the diviners confounded<\/strong> ] They shall be hissed and hooted at for impostors and falsaries; shame shall be the promotion of these fools, as it is at this day of the heathen philosophers, of the Jewish Rabbis, of the Popish doctors and schoolmen, who once carried the hell for most acute and accurate divines, but now appear to be great triflers; a rotten generation of dunghilldivines, as one styleth them: in detestation of whose vain jangling and noting about questions, 1Ti 6:4<\/span> , Luther saith, Prope est ut iurem, &c., <\/em> I could swear almost that there was not a schoolman that understood one chapter of the Gospel (Luth. tom. 1, oper. lat. eph 47). Latimer professed that by hearing Bilney’s confession he learned more than before in many years. So from that time forward, saith he, I began to smell the word of God, and forsake the school doctors and such fooleries. <\/p>\n <\/p>\n Yea, they shall all cover their lips<\/strong> ] And stand aloof, as lepers. See Lev 13:45<\/span> Eze 24:17<\/span> ; Eze 24:22<\/span> . Or they shall leave off their lying; for I will stop their mouths, that they shall not hereafter so much as mute any more, Ego illis os claudam<\/em> (Calv.). The Septuagint render it, All men shall abhor them, shall open their lips against them. Montanus, involvent mystacem suam,<\/em> they shall wrap up their moustaches, which (saith a Lapide) the false prophets wore upon their upper lip, et incedebant comptuli,<\/em> and went neatly trimmed, as do now the Calvinistic ministers. But if some do so, yet this is better than the Popish priests shaving, which is a ceremony so bald, that some priests in France are ashamed of the mark; and few of them have it that can handsomely avoid it. <\/p>\n <\/p>\n For there is no answer of God<\/strong> ] He comes not at them, as sometimes he did to Abimelech, Laban, Balaam; neither speak they according to his word, for what reaons? “there is no light in them,” Isa 8:20<\/span> . The philosophers “professing themselves to be wise” (but wanting the wisdom from above) “became fools,” Rom 1:22<\/span> . The Pharisees, had they known anything aright and as they ought, they would not have crucified the Lord of glory, 1Co 2:8<\/span> . Oracles they had, and miracles enough; but they “rejected the counsel of God against themselves, being not baptized,” Luk 7:30<\/span> ; or if they were, yet remained they a viperous brood, Mat 3:7<\/span> , and never attained to that answer of a good conscience toward God, 1Pe 3:21<\/span> . The schoolmen often cite the philosophers, seldom the apostles; they count the authority of Fathers as good as that of Scriptures: neither doubt they to call the writings of the Fathers by the name of Scripture ( Lombard passim<\/em> ). Was not this to set “men’s threshold by God’s threshold; and their posts by his posts,” Eze 43:8<\/span> . What marvel therefore though they became vain in their imaginations, and their foolish heart was darkened, while they taught for doctrines men’s traditions? What marvel though Popish fopperies, once so admired, be now so much slighted, since the world seeth further into them than formerly? Notable is that passage in King Henry VIII’s protestation against the Pope: England is no more a babe; there is no man here but now he knows that they do foolishly that part with gold for lead. Surely, except God take away our right wits, not only the Pope’s authority shall be driven out for ever, but his name also shortly shall be forgotten in England. We will from henceforth ask counsel of him and his, when we list to be deceived, when we covet to be in error, when we desire to offend God, truth, and honesty.<\/p>\n God. Hebrew. Elohim. App-4. <\/p>\n the seers: Exo 8:18, Exo 8:19, Exo 9:11, 1Sa 9:9, Isa 44:25, Isa 47:12-14, Dan 2:9-11, Zec 13:4, 2Ti 3:8, 2Ti 3:9 <\/p>\n cover: Lev 13:45, Eze 24:17, Eze 24:22 <\/p>\n lips: Heb. upper lip <\/p>\n no: 1Sa 14:37, 1Sa 28:6, 1Sa 28:15, Psa 74:9, Amo 8:11 <\/p>\n Reciprocal: 2Ch 33:18 – the seers Jer 27:9 – hearken Lam 2:9 – her prophets Lam 4:14 – have wandered Eze 3:26 – and shalt Eze 20:3 – As I Zec 11:17 – the sword Mal 2:9 – made Mat 15:14 – And if Luk 6:39 – shall 2Pe 1:21 – spake<\/p>\n Mic 3:7. Seers and diviners are names for the prophets who were supposed to be inspired of God for making tbeir predictions. But when they abused tbeir position by using it for their selfish enjoyment He determined to deprive them of all information and that was to make them ashamed and confused. They would cover their lips which means their lips woutd be closed because they had nothing to say. The reason for that will be that when they sought for divine instruction there was no answer from God,<\/p>\n 3:7 Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover {f} their lips; for [there is] no answer of God.<\/p>\n (f) When God will reveal them to the world, they will be afraid to speak: for all will know that they were but false prophets, and did give a false notion of the word of God.<\/p>\n Seers and diviners would suffer embarrassment because they would not be able to come up with any word from the Lord when the people asked for it. Covering the face was a sign of mourning (cf. Lev 13:45; Eze 24:17; Eze 24:22).<\/p>\n "Like unclean lepers they will go about with covered moustaches (faces<\/span>, NIV; Heb., shapim<\/span>) the very area of their abused gift (cf.<\/span> Lev 13:45." [Note: Waltke, in Obadiah, . . ., p. 163.] <\/span><\/p>\n Seers received visions (Mic 3:6), and diviners practiced divination (Mic 3:6) to ascertain the future. The title "seer" is an old one describing a prophet (1Sa 9:9), but "diviners" sought knowledge of the future through illegitimate means and were outlawed in Israel (cf. Deu 18:10). Thus these two titles were derogatory terms for the false prophets.<\/p>\n "True prophets had insight into Israel’s history from a sympathy with God’s kingdom perspective; false prophets could not discern the hand of God in history because they saw life through vested interests. True prophets conditioned the nation’s well-being on its fidelity to the Lord, whereas false prophets arrogantly conditioned it on fidelity to themselves. True prophets seek the Lord’s gain; false prophets their own." [Note: Idem, in The Minor . . ., p. 663.] <\/span><\/p>\n Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for [there is] no answer of God. 7. their lips ] Rather, their beard; the phrase includes the face up to the nose. A sign of mourning, Lev 13:45, Eze 24:17; Eze 24:22. Fuente: The Cambridge Bible for … Continue reading “Exegetical and Hermeneutical Commentary of Micah 3:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22626","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22626","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22626"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22626\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22626"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22626"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22626"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"