13<\/strong>. the land<\/em> ] i.e. the land of Canaan. Before the great promises of a golden future can be realized, judgment must have its perfect work. We might, however, render ‘the earth,’ i.e. the earth with the exception of Canaan. The desolation of the earth would help to explain the thronging of the people to Palestine foretold in the preceding verse.<\/p>\n Notwithstanding – <\/B>(And) the land (that is that spoken of, the land of Judah) shall be desolate not through any arbitrary law or the might of her enemies, but through the sins of the people, because of them that dwell therein, for the fruit of their doings Truly the fruit of their doings, what they did to please themselves, of their own minds against God. As they sow, so shall they reap. This sounds almost as a riddle and contradiction beforehand; the walls built up, the people gathered in, and the land desolate. Yet it was all fulfilled in the letter as well as in spirit. Jerusalem was restored; the people was gathered, first from the captivity, then to Christ; and yet the land was again desolate through the fruit of their doings who rejected Christ, and is so until this day.<\/P> The prophet now closes with one earnest prayer Mic 7:14<\/span>; to which he receives a brief answer, that God would shew forth His power anew, as when He first made them His people Mic 7:15<\/span>. On this, he describes vividly the awed submission of the world to their God Mic 7:16-17<\/span>, and closes with a thanksgiving of marveling amazement at the greatness and completeness of the forgiving mercy of God Mic 7:18-19<\/span>, ascribing all to His free goodness Mic 7:5<\/span> :20.<\/P> <\/p>\n Mic 7:13<\/span><\/p>\n For the fruit of their doings <\/em><\/p>\n Mans ruin the fruit of his own conduct<\/strong><\/p>\n Assuming it to be a fact that mans ruin is evermore the fruit of his own conduct, three things must follow–<\/p>\n That his misery will be identified with remorse. Morally it is impossible for a man to ascribe his ruin to his organisation, to circumstances, or to any force over which he has no control. He must feel that he has brought it on himself.<\/p>\n Verse 13<\/span>. Notwithstanding the land shall be desolate<\/B><\/I>] This should be translated in the preter tense, “Though the land HAD been desolate;” that is, the land of Israel had been desolate during the captivity, which captivity was the “fruit of the evil doings of them that had dwelt therein.”<\/P> <\/p>\n Notwithstanding, <\/B>Heb. And<\/I>, but well rendered here Not-withstanding<\/I>, viz. these promises of restitution, and gathering in the dispersed Jews, &c., which took not place till more than two hundred years after they were first made by the Lord to his people; accounting thus, one hundred and thirty-three years from the captivating of Samaria to the captivating of Jerusalem, seventy years the Babylonish captivity lasted, to which add the years to Darius Hystaspes ere the temple was built, and the years to Darius Longimanus ere the city was built and the walls repaired, it will amount to a considerable sum of years. <\/P> The land, <\/B>of Canaan, shall be desolate; laid so by Shalmaneser, Sennacherib, and Nebuchadnezzar in the ruins of this last seventy years. <\/P> Because of them, <\/B>the sinful Jews, that dwell therein; which now in Micahs time did, or hereafter shall dwell in it, in Canaan. <\/P> For the fruit of their doings; <\/B>as punishment for their evil doings. <\/P> <\/p>\n 13.<\/B> However glorious theprospect of restoration, the Jews are not to forget the visitation ontheir “land” which is to intervene for the “fruit of(evil caused by) their doings” (compare Pro 1:31<\/span>;Isa 3:10<\/span>; Isa 3:11<\/span>;Jer 21:14<\/span>).<\/P><\/p>\n Notwithstanding the land shall be desolate<\/strong>,…. Not the land of Chaldea, as some; or the land of the nations, as Jarchi and Kimchi; but the land of Israel. That part of it, which was possessed by the ten tribes, was made desolate by Shalmaneser king of Assyria; and that which was inhabited by the two tribes, by Nebuchadnezzar king of Babylon; and this desolation was to be, “notwithstanding” the above prophecies, and prior to the fulfilment of them. So some render the words, as in the margin of our Bibles “after the land hath been desolate” g; and it is observed, partly to prevent wicked men promising themselves impunity from the above prophecies; and partly to prevent despair in good men, when such a desolation should be made. And then again it was made desolate by the Romans, previous to the spread and establishment of the church of Christ, by the success of the Gospel in the Gentile world, in the first times of it; and by the conversion of the Jews, and bringing in the fulness of the Gentiles, in, he last times of it;<\/p>\n because of them that dwell therein, for the fruit of their doings<\/strong>: because of the sins of the inhabitants of the land of Israel: the desolation made by the kings of Assyria and Babylon was for the idolatry of Israel and Judah, and other sins; and the desolation made by the Romans for the Jews rejection of the Messiah.<\/p>\n g “postquam fuerit haec terra desolationi”, Junius & Tremellius, Piscator, Tarnovius, Drusius.<\/p>\n The Prophet, as I have already said, seems to be inconsistent with himself: for after having spoken of the restoration of the land, he now abruptly says, that it would be deserted, because God had been extremely provoked by the wickedness of the people. But, as I have stated before, it was almost an ordinary practice with the Prophets, to denounce at one time God’s vengeance on all the Jews, and then immediately to turn to the faithful, who were small in number, and to raise up their minds with the hope of deliverance. We indeed know that the Prophets had to do with the profane despisers of God; it was therefore necessary for them to fulminate, when they addressed the whole body of the people: the contagion had pervaded all orders, so that they were all become apostates, from the highest to the lowest, with very few exceptions, and those hidden amidst the great mass, like a few grains in a vast heap of chaff. Then the Prophets did not without reason mingle consolations with threatening; and their threatening they addressed to the whole body of the people; and then they whispered, as it were, in the ear, some consolation to the elect of God, the few remnants, — “Yet the Lord will show mercy to you; though he has resolved to destroy his people, ye shall yet remain safe, but this will be through some hidden means.” Our Prophet then does, on the one hand, as here, denounce God’s vengeance on a people past remedy; and, on the others he speaks of the redemption of the Church, that by this support the faithful might be sustained in their adversities. <\/p>\n He now says, The land shall be for desolation (193) But why does he speak in so abrupt a manner? That he might drive hypocrites from that false confidence, with which they were swollen though God addressed not a word to them: but when God pronounced any thing, as they covered themselves with the name of Church, they then especially laid hold of any thing that was said to the faithful, as though it belonged to them: “Has not God promised that he will be the deliverer of his people?” as though indeed he was to be their deliverer, who had alienated themselves by their perfidy from him; and yet this was a very common thing among them. Hence the Prophet, seeing that hypocrites would greedily lay hold on what he had said, and by taking this handle would become more audacious, says now, The land shall be for desolation, that is, “Be ye gone; for when God testifies that he will be the deliverer of his Church, he does not address you; for ye are the rotten members; and the land shall be reduced to a waste before God’s favor, of which I now speak, shall appear.” We now then perceive the reason for this passage, why the Prophet so suddenly joined threatenings to promises: it was, to terrify hypocrites. <\/p>\n He says, On account of its inhabitants, from the fruit, or, on account of the fruit of their works Here the Prophet closes the door against the despisers of God, lest they should break forth, according to their custom, and maintain that God was, as it were, bound to them: “See,” he says, “what ye are; for ye have polluted the land with your vices; it must therefore be reduced to desolation.” And when the land, which is in itself innocent, is visited with judgment, what will become of those despisers whose wickedness it sustains? We hence see how emphatical was this mode of speaking. For the Prophet summons here all the unbelieving to examine their life, and then he sets before them the land, which was to suffer punishment, though it had committed no sin; and why was it to suffer? because it was polluted as I have said by their wickedness. Since this was the case, we see, that hypocrites were very justly driven away from the false confidence with which they were inflated, while they yet proudly despised God and his Word. It now follows — <\/p>\n (193) The copulative ו, rendered et , and, in the text, is not noticed here. Newcome renders it For, connecting this with the former verse, and applying it to heathen lands. But Dathius and Henderson render it, as an adversative, But, Nevertheless, and consider, with Calvin, that the land of Israel is here meant. — Ed. <\/p>\n (13) Notwithstanding the land shall be desolate.<\/strong>There is still bitterness in the cup. In the midst of the triumphant expectation of the glory to come, there rises up the vision of the desolation of the land in the near future, by reason of the sins of the people.<\/p>\n Mic 7:13<\/span><\/em><\/strong>. <\/strong>Notwithstanding, the land shall be desolate<\/em><\/strong><\/strong> And the land shall be laid waste, with its inhabitants; this shall be the fruit of their doings. <\/em>Houbigant. <\/p>\n Mic 7:13 Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings.<\/p>\n Ver. 13. Notwithstanding the land shall be desolate<\/strong> ] Understand it, not of the land of Chaldea, as A Lapide doth; but of Judea, which must be desolated before the coming of Christ in the flesh. And this is here foretold. 1. Lest the impenitent, by misapplying the former promises, should dream of impunity, saeculi laetitia est impunita nequitia<\/em> (Aug.); and, 2. Lest the godly, because of this desolation shortly to ensue, should despair of the former promises. <\/p>\n <\/p>\n Because of them that dwell therein, for the fruit of their delays<\/strong> ] What their doings were, and what the fruit thereof, see Jer 9:3-5<\/span> ; Jer 9:12-16<\/span> . This prophet could not but tell them of both, though he had small thanks for his love and labour; even as little as Moses had of that perverse people in the wilderness. His service among the Jews was in some sense like that of Manlius Torquatus among the Romans; who gave it over, saying, Neither can I bear their manners, nor they my government. Jeremiah once thought to have done so, Jer 20:9<\/span> , but might not. He lived to see this prophecy of Micah fulfilled; and was afterwards carried down to Egypt by his ungrateful countrymen; where also (for a reward of his 41 years’ incessant pains in the ministry as a prophet) they stoned him to death, who had been a brazen wall to his country, eiusque commodis adaugendis natus,<\/em> and a common blessing.<\/p>\n Notwithstanding: i.e. But first, or before this. <\/p>\n the land, &c. Reference to Pentateuch (Lev 26:33, the same word). <\/p>\n Not withstanding the land shall be, or, After that the land hath been, Lev 26:33-39, Isa 6:11-13, Isa 24:3-8, Jer 25:11, Dan 4:26, Dan 4:27, Luk 21:20-24 <\/p>\n for: Mic 3:12, Job 4:8, Pro 1:31, Pro 5:22, Pro 31:31, Isa 3:10, Isa 3:11, Jer 17:10, Jer 21:14, Jer 32:19, Gal 6:7, Gal 6:8 <\/p>\n Reciprocal: 2Ki 18:10 – they took it Isa 17:9 – General Jer 7:34 – for Jer 34:22 – and I will Eze 12:19 – that her Eze 20:35 – I will Eze 33:28 – I will lay Mic 5:3 – Therefore Zep 1:2 – I will Zep 1:17 – because<\/p>\n Mic 7:13. But before the happy event can happen, the land must go through the experience of desolation. This is to be charged up against them that dwell therein (the people of Israel) because of the fruit, of their doings. The exile or captivity of both kingdoms of the Jews was to be a chastise-ment upon them for their unfaithfulness to God regarding the law that had been enjoined upon them at Mt, Sinai.<\/p>\n 7:13 Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of {m} their doings.<\/p>\n (m) Before this grace appears, he shows how grievously the hypocrites themselves will be punished, seeing that the earth itself, which cannot sin, will be made waste because of their wickedness.<\/p>\n Before that, however, the earth will become desolate because God will judge its inhabitants for their sinful deeds (cf. Isa 24:1; Isaiah 34-35). This will happen in the Tribulation and in the judgment of the nations that will immediately follow the Lord’s second coming (cf. Mat 25:32-33; Mat 25:46).<\/p>\n Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings. 13. the land ] i.e. the land of Canaan. Before the great promises of a golden future can be realized, judgment must have its perfect work. We might, however, render ‘the earth,’ i.e. the earth with the … Continue reading “Exegetical and Hermeneutical Commentary of Micah 7:13”<\/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-22688","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22688","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=22688"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22688\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22688"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22688"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22688"}],"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
I.<\/strong><\/p>\n
II. <\/strong>That in his sufferings he must vindicate the Divine character. Just and right art Thou, etc. As fruit answers to seed, as echoes to sound, their calamities answer to their conduct.<\/p>\n
III. <\/strong>That his salvation from ruin requires a change of life.<\/p>\n
IV. <\/strong>That christianity is the only system that can meet his case. The mission of Christianity is to change the heart, to renew the life, and effect a spiritual reformation. This it is designed to do, this it is fitted to do; and no other system on earth is capable of accomplishing this work. (Homilist.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: Commentary on the Holy Bible by Thomas Coke<\/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":"