Christian
Churches of God
No. F033
Commentary on Micah
(Edition 2.0 20150107-20230725)
Chapters
1-7
Christian
Churches of God
E-mail: secretary@ccg.org
(Copyright ã 2015, 2023 Wade Cox)
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Commentary
on Micah
The prophet Micah came from the lowlands of the Shephelah near the
Philistine border. He prophesied in the reigns of Jotham, Ahaz and Hezekiah
(739-693 BCE). He was the younger of his contemporaries Hosea and Amos (cf.
Soncino p. 153). Micah has much in common with the two earlier prophets and we
see from the texts that he takes the condemnation of the structure and the
priesthood and its influences from the Baal Sun cults and the prophecies as to
how God is to deal with Israel. Isaiah is compared to Micah in the Appendix.
God used Micah and
Isaiah to utter similar prophecies one following the other. Isaiah is followed
by Micah some seventeen years later and the comparison is contained in the
appendix. Thus Amos, Hosea and Isaiah precede Micah and the entire structure of
the prophecies covers from the Assyrian captivity to the Last Days and the
Messianic advent and the establishment of the Millennium.
The Structure of the book
Micah, as in the other prophets, contains the main structure of
denunciation and threat on the one hand and then comfort and promise on the
other. Chapters 1-3 (except for two verses) consist of denunciation of sin and
proclamations of punishment. Chapter 4 and 5 contain words of hope and cheer
and chapters 6-7 combine the two elements. Modern critics allege that the work
was grouped by the prophet or his followers in a logical order rather than a
chronological order and according to their themes rather than the order in
which they were delivered.
As we have seen from the others of the Twelve Prophets the order actually
deals with the future dealings of God with Israel and Judah and how God is to
deal with the people over the entire history to the Last Days and the Coming of
the Messiah and in some cases right up through the millennial system. Amos and
Hosea are the precursors to the subjugation and restoration of the nation. The
Soncino writers note that such explanations are not adequate and they ask, for
example, why there are abrupt transitions and changes of theme which would not
be expected in a systematic compilation. They ask, for example, why there is a
threat of exile in verses 9f. among the Messianic prophecies of chapter 4. We will see why this occurs as we progress.
Also they pose the question as to why the denunciations in 6:9-7:6 were not
grouped with the other denunciations on chapters 1-3. The answer is that they
relate to other times and concentrate on other sins of the nation. God punished
the nation on a repeated and consecutive basis.
However the priests teach for hire as we see and they are condemned by
God for it. The order of the prophecies was arranged in the order God delivered
them to the prophet and refer to the sequence of the punishment and
deliverances ahead in the next twenty eight centuries.
The time of the prophecies
In the eighth century BCE Israel emerged as a prosperous nation from the foundations laid
by Jeroboam II (783-743) in peace and security for Israel and established by
Uzziah (778-740 BCE) for Judah.
They ruled from Damascus to the Red Sea and from the Mediterranean to
the Desert and the Hebrews then commanded the major trade routes of the time.
However, they were corrupted by sin and disregard of the laws of God and
of empathy, charity and brotherly love. The Biblical land systems that ensured
an egalitarian society were disregarded and the society broke into the class
divisions that the Bible protected the people from becoming. The rich built up
large estates with the help of a corrupt judiciary. They built house on house
and field on field as they were forbidden to do and the society reflected all
the evils that we see in our societies now in the last days. There was no
redress for the poor.
Cities built up and the landless were forced into them in search of a
living, as it is today. Wealth and luxury lived side by side with sin and vice
and the poor were exploited because of it.
The trade system brought with it the false gods of the pagans especially
from the north and the Assyro-Babylonian system and also from Egypt. Baal and Ashtoreth (or Ishtar) invaded Israel
and corrupted it all along with the wealth the systems of trade delivered.
He saw that a society built on tyranny, corruption and false and
inequitable standards of wealth was doomed by God to destruction and this was
the message with which he was entrusted. Micah is not directed against idolatry
and political movements but rather through Micah God condemns the demoralizing
pursuit of wealth which strikes at the very heart of the obligations placed on
man by God from the beginning. Micah is used by God to strike at the very
fabric of a corrupt society. Through
Micah God condemns the expropriation of houses and estates, the misuse of the
law for the expropriation of peasants, the misuse of the rights of creditors to
exploit the poor and the corruption of rulers and judges and the shocking
condition of the priests and prophets and their venality and obtaining wealth
by flattery of the rich.
Whereas God used Amos and Hosea to outline the captivity of Israel and
Judah and their idolatry and perversion, He uses Micah to strike at the very
corruption of their social fabric by misuse of their social system and obligation
under the laws of God. As it was 28 hundred years ago it is now as bad or worse
and Judah and Israel and their social system is hopelessly corrupt and the
wealthy exploit the poor. Banks seize
lands that they have no right to seize under the laws of God. The wealthy own
the vast majority of the wealth of the people that were given the inheritance
of Abraham, Isaac and Jacob. They have seized it by stealth and dishonesty. The
top 10% of the people own up to 80% of the wealth as in the USA. As it was in
the days of Micah so is it now and what was said by God then through Micah is
to be executed on the heads of the nations today right up through the coming of
the Messiah and the people who say they are Jews but are not will be sent into
captivity. However, Micah is given the
vision of the end of days and the brighter future of the nation when Messiah
re-establishes it under God and God’s laws for the millennial system.
We see that Micah (abbreviated form of Micaiah meaning who is like
unto God) was from the town of Moresheth-gath (v. 14) (Mareshah v. 15) or
was prophesying in the area of Judea near the Shephelah firstly concerning
Samaria and then Jerusalem.
Micah Chs. 1-7 (RSV)
1The word of the LORD that came to
Micah of Mo'resheth in the days of Jotham, Ahaz, and Hezeki'ah, kings of Judah,
which he saw concerning Sama'ria and Jerusalem. 2Hear, you peoples,
all of you; hearken, O earth, and all that is in it; and let the Lord GOD be a
witness against you, the Lord from his holy temple. 3For behold, the
LORD is coming forth out of his place, and will come down and tread upon the
high places of the earth. 4And the mountains will melt under him and the
valleys will be cleft, like wax before the fire, like waters poured down a
steep place. 5All this is for the transgression of Jacob and for the
sins of the house of Israel. What is the transgression of Jacob? Is it not
Sama'ria? And what is the sin of the house of Judah? Is it not Jerusalem? 6therefore
I will make Sama'ria a heap in the open country, a place for planting
vineyards; and I will pour down her stones into the valley, and uncover her
foundations. 7All her images shall be beaten to pieces, all her
hires shall be burned with fire, and all her idols I will lay waste; for from
the hire of a harlot she gathered them, and to the hire of a harlot they shall
return 8For this I will lament and wail; I will go stripped and
naked; I will make lamentation like the jackals, and mourning like the
ostriches. 9For her wound is incurable; and it has come to Judah, it
has reached to the gate of my people, to
Jerusalem. 10Tell it not in Gath, weep not at all; in
Beth-le-aph'rah roll yourselves in the dust. 11Pass on your way, inhabitants
of Shaphir, in nakedness and shame; the
inhabitants of Za'anan do not come forth; the wailing of Beth-e'zel shall take
away from you its standing place. 12For the inhabitants of Maroth
wait anxiously for good, because evil has come down from the LORD to the gate
of Jerusalem. 13Harness the steeds to the chariots, inhabitants of
Lachish; you were the beginning of sin to the daughter of Zion, for in you were
found the transgressions of Israel. 14Therefore you shall give
parting gifts to Mo'resheth-gath; the houses of Achzib shall be a deceitful
thing to the kings of Israel. 15I will again bring a conqueror upon
you, inhabitants of Mare'shah; the glory of Israel shall come to Adullam. 16Make
yourselves bald and cut off your hair, for the children of your delight; make
yourselves as bald as the eagle, for they shall go from you into exile.
Intent of Chapter 1
v. 1 The time of his
calling was from Jotham and Ahaz to Hezekiah which was from 739-693 BCE. His
visions concern both Samaria and Jerusalem and their punishments. Samaria was
still capital of Israel and lasted until the captivity in 722/1 BCE.
The punishment is to be inflicted on both Israel and Judah for the sins
of Samaria and Jerusalem. Micah sees them both in captivity firstly Samaria
which was made into a heap of ruins in 722 and then Jerusalem’s fate was also
pronounced (3:12) but did not occur until the Babylonians in 597 yet it was
nevertheless sure as we see from verse 9 below. It was pronounced over 100
years before it occurred. The fate of
Samaria was pronounced as a warning to Jerusalem but the fate of both was
pronounced and the prophecy then carried on concerning Judah and Jerusalem. Micah
is directed at all Israel in its various cities and the punishment that will
ultimately be inflicted on the whole earth because of the harlotry of Israel
(cf. vv. 2-4). Thus the punishment is to take place over all the earth from the
Assyrian invasion to the Last Days under the Messiah.
vv. 2-8 It is the
idolatrous harlotry of Israel in Samaria as a commercial and urban civilisation
that is the wound inflicted in Judah as we now see, and the commercial and
idolatrous harlotry of the Assyro-Babylonians will destroy the world under the
wrath of God. Israel was placed there to
prevent the destruction and by its harlotry it failed. Jeremiah 4:23ff. shows how God shows through
the prophets that the failure and harlotry of Israel is the cause of the catastrophes
of the earthquakes and destruction which reduces the whole earth (cf. vv. 4-5
above). Thus they allowed the development of the High Places as idolatrous
worship also.
vv. 9-16 the text is in prophetic perfects showing that
it will come to pass and nothing can stop it. Jerusalem is the gate of the
people of Israel and Judah as the seat of the Temple of God.
This text abounds in Paronomasia or plays on words and is impossible to
reproduce in translation.
v. 10 Tell it not in Gath is likened to a
reference to 2Samuel 1:20. Gath had been taken from the Philistines by Uzziah
(2Chr. 26:6) and thus they were no longer there and it must have been a current
proverbial saying (cf. Soncino fn.).
Weep not at all (Lit. Weeping do not weep (Heb. Bacho al tibku); the LXX suggests weep not on Acco.) The
reference is probably a reference to Balah (omitting ain) as referring to Baal
the Sun God (cf. Soncino fn.) and its coming destruction.
The name beth-le-aphrah means the
house of dust and is unknown. It probably refers to the temples of Baal and
Dagon of the Philistines. It is kethib hithpallashti or have I rolled myself but seems to be a
play on words referring to the Philistines.
v. 11 says pass ye away which is taken to mean into
exile. This is both to Israel and Judah.
Nakedness is taken to mean in the
garb of a captive (cf. v. 8).
Zaanan is taken to mean Zenan in the Shephelah (Josh. 15:37). Not
come forth is a word play on the verb Yatsa
as go forth. Zaanan is
discouraged by the wailing from Beth-ezel (House of nearness) discourages them.
v. 12 Maroth is bitterness contrasted with good as help.
v. 13 Bind the chariots is taken to mean
prepare for flight. However, it has a deeper meaning. Laish was a Canaanite
centre in the north in Dan near the descent of the demons on Hermon. Lachish is
a city in Judah lying midway between Jerusalem and Gaza but the word is also a
play on Larechesh to the swift
steeds. Judah was to rely on Egypt for cavalry horses. It was a frontier
fortress of strategic importance between Judah and Egypt fortified by David and
then by Rehoboam (2Chr. 11:9) and Asa probably strengthened it (14:7). Sennacherib made it his temporary HQ in 701
BCE. It may even look forward to the binding of the demons. This is supported
by the term beginning of sin which is
regarded as an obscure phrase by the commentators. The beginning of sin came from the demons at
Mt. Hermon. Jewish commentators suggest that Lachish was the seat of an
idolatrous form of worship (which we know as the Golden Calf in Dan which was
named from the Moon God Sin, as Jericho is also Moon City). It is a very old centre and was used in the
Hyksos domination and is referred to a La-ti-sa in the 18th Ahmosid
Dynasty. It was under Egyptian and Hyksos domination from the 12th
to the 22nd dynasty.
v. 14 Moresheth-Gath was
in the Philistine territory and the unimportant town of Achzib in the Shephelah
(Josh. 15:44) is a play on words with a
deceitful thing is achzab which is non perennial stream (cf. Jer. 15:18).
It is today a thorn in the side of Israel.
Micah is given this vision from his home town and sees far in advance through
the invasions to the Last Days. These cities mentioned here from verses 10-15
are not between Samaria and Jerusalem but between the gates of Jerusalem and
the coast of the sea plain of the Philistines. This was the route by which all
invaders of Judea have come from Sargon (719 BCE against Egypt and 711 against
Ashdod), and Sennacherib in 704-1 when he attacked the Shephelah simultaneously
with his invasion of Judea; on through the Egyptians and to the Romans under
Vespasian and through the Middle Ages under Saladin and Richard (G.A. Smith;
cf. Soncino fn). This prophecy shows Micah looking forward to all the invasions
and how they were to occur into the Last Days and finally to the Beast Power of
the King of the North in Daniel 11:40-44.
1Woe to those who devise wickedness
and work evil upon their beds! When the morning dawns, they perform it, because
it is in the power of their hand. 2They covet fields, and seize
them; and houses, and take them away; they oppress a man and his house, a man
and his inheritance. 3Therefore thus says the LORD: Behold, against
this family I am devising evil, from which you cannot remove your necks; and
you shall not walk haughtily, for it will be an evil time. 4In that
day they shall take up a taunt song against you, and wail with bitter
lamentation, and say, "We are utterly ruined; he changes the portion of my
people; how he removes it from me! Among our captors he divides our
fields." 5Therefore you will have none to cast the line by lot
in the assembly of the LORD. 6"Do
not preach" -- thus they preach -- "one should not preach of such
things; disgrace will not overtake us." 7Should this be said, O
house of Jacob? Is the Spirit of the LORD impatient? Are these his doings? Do
not my words do good to him who walks uprightly? 8But you rise
against my people as an enemy; you strip the robe from the peaceful, from those
who pass by trustingly with no thought of war. 9The women of my
people you drive out from their pleasant houses; from their young children you
take away my glory for ever. 10Arise and go, for this is no place to
rest; because of uncleanness that destroys with a grievous destruction. 11If
a man should go about and utter wind and lies, saying, "I will preach to
you of wine and strong drink," he would be the preacher for this people! 12I
will surely gather all of you, O Jacob, I will gather the remnant of Israel; I
will set them together like sheep in a fold, like a flock in its pasture, a
noisy multitude of men. 13He who opens the breach will go up before
them; they will break through and pass the gate, going out by it. Their king
will pass on before them, the LORD at their head.
Intent of Chapter 2
Chapter 2 is a further denunciation of the sins that were never repented
of in chapter 1. It refers to the breaking of God’s laws regarding the Jubilees
and the ownership of lands and estates.
Because of their sin God sends them into captivity. They have none to
serve in the Assembly of God by lot. That also refers to the restoration of the
lands by lot in the Jubilees. For so also was the land of Canaan distributed
amongst the tribes. However, they disregarded God’s laws and did not restore
the families and the servants in the Sabbaths and Jubilees. To this day the
churches of God disregard the Jubilees and exploit the brethren of the churches
of God and follow the false calendar of modern Judah. For these sins they will
be punished. The taunt song is a dirge or lamentation taken up as we see also
in Jeremiah 9:9; Amos 5:1. The great estates unjustly acquired are to be split up
and allocated to conquering armies of sinner nations.
vv. 1-5 Here we see the
opposition to Micah’s prophecy coming from the corrupt priests and prophets.
They teach that disgrace will not overtake them but it is God that accuses them
not Micah. The pleasant houses are the happy families they destroy. This is endemic today and for that they will
be sent into captivity and stripped of their wealth.
vv. 6-13 The hatching of
evil schemes of usury, foreclosure of mortgages, and subornation of witnesses
and of bribery in judgment are followed immediately by their implementation
The priests and prophets preach lies to them and prophesy wealth and
strong drink and they misuse the women and the children and take the wealth,
which is the Israel of God, and misuse it.
Then in Chapter 3 we see the evil done in Israel to the poor and needy.
1And I said: Hear, you heads of Jacob and rulers of the
house of Israel! Is it not for you to know justice? -- 2you who hate
the good and love the evil, who tear the skin from off my people, and their
flesh from off their bones; 3who eat the flesh of my people, and
flay their skin from off them, and break their bones in pieces, and chop them
up like meat in a kettle, like flesh in a caldron. 4Then they will
cry to the LORD, but he will not answer them; he will hide his face from them
at that time, because they have made their deeds evil. 5Thus says
the LORD concerning the prophets who lead my people astray, who cry
"Peace" when they have something to eat, but declare war against him
who puts nothing into their mouths. 6Therefore it shall be night to
you, without vision, and darkness to you, without divination. The sun shall go
down upon the prophets, and the day shall be black over them; 7the
seers shall be disgraced, and the diviners put to shame; they shall all cover
their lips, for there is no answer from God. 8But as for me, I am
filled with power, with the Spirit of the LORD, and with justice and might, to
declare to Jacob his transgression and to Israel his sin. 9Hear
this, you heads of the house of Jacob and rulers of the house of Israel, who
abhor justice and pervert all equity, 10who build Zion with blood
and Jerusalem with wrong. 11Its heads give judgment for a bribe, its
priests teach for hire, its prophets divine for money; yet they lean upon the
LORD and say, "Is not the LORD in the midst of us? No evil shall come upon
us." 12Therefore because of you Zion shall be plowed as a
field; Jerusalem shall become a heap of ruins, and the mountain of the house a
wooded height.
Intent of Chapter 3
The religious teachers and especially the prophets cry peace when they
are well fed but declare war on those who do not feed them because of their iniquity.
So has the church of God become over the last century of the Last Days. They
declare of God’s prophets in the churches of God that we are those of
Revelation chapter 10 that make prophecy as sweet as honey in the mouth but the
stomachs shall be bitter because of it. God will deal with these false teachers
in the Last Days. Not once in the twentieth century did these false prophets of
the churches of God get a prophecy correct and they were covered in darkness
(see the paper False Prophecy (No. 269)).
Corruption is now so rampant in the nations of the world that the death
penalty will have to be reintroduced so that all politicians and bureaucrats
and judges and corporation heads will be put to death to stamp out this evil
from among us.
1It shall come to pass in the latter
days that the mountain of the house of the LORD shall be established as the
highest of the mountains, and shall be raised up above the hills; and peoples
shall flow to it, 2and many nations shall come, and say: "Come,
let us go up to the mountain of the LORD, to the house of the God of Jacob;
that he may teach us his ways and we may walk in his paths." For out of
Zion shall go forth the law, and the word of the LORD from Jerusalem. 3He
shall judge between many peoples, and shall decide for strong nations afar off;
and they shall beat their swords into plowshares, and their spears into pruning
hooks; nation shall not lift up sword against nation, neither shall they learn
war any more; 4but they shall sit every man under his vine and under
his fig tree, and none shall make them afraid; for the mouth of the LORD of
hosts has spoken. 5For all the peoples walk each in the name of its
god, but we will walk in the name of the LORD our God for ever and ever. 6In
that day, says the LORD, I will assemble the lame and gather those who have
been driven away, and those whom I have afflicted; 7and the lame I
will make the remnant; and those who were cast off, a strong nation; and the
LORD will reign over them in Mount Zion from this time forth and for evermore. 8And
you, O tower of the flock, hill of the daughter of Zion, to you shall it come,
the former dominion shall come, the kingdom of the daughter of Jerusalem. 9Now
why do you cry aloud? Is there no king in you? Has your counselor perished,
that pangs have seized you like a woman in travail? 10Writhe and
groan, O daughter of Zion, like a woman in travail; for now you shall go forth
from the city and dwell in the open country; you shall go to Babylon. There you
shall be rescued, there the LORD will redeem you from the hand of your enemies.
11Now many nations are assembled against
you, saying, "Let her be profaned, and let our eyes gaze upon Zion." 12But
they do not know the thoughts of the LORD, they do not understand his plan,
that he has gathered them as sheaves to the threshing floor. 13Arise
and thresh, O daughter of Zion, for I will make your horn iron and your hoofs
bronze; you shall beat in pieces many peoples, and shall devote their gain to
the LORD, their wealth to the Lord of the whole earth. (RSV)
Intent of Chapter
4
Chapter 4 goes on to the Latter Days when the mountain of the house of
the Lord is established in Zion under the Messiah. The Laws of God will be
restored and the whole world will keep the sequence and the Feasts or they will
be punished and get no rain in due season and suffer the plagues of Egypt as
God showed mankind through the prophet Zechariah, and they killed him because
of his prophecy. As a rule the priests
and prophets of Israel have been the source of the evil rather than the
solution. It is they that have killed the prophets that God has sent and
persecuted the elect of the church of God. Their worship is that of Baal and
the Sun cults and not the laws and Testimony of God.
This prophecy is millennial through the sequence of the captivities.
Thus Judah was told in advance that it was to be sent into captivity and
did not repent and then was returned to establish the conditions for the
Messiah and then the second captivity and dispersion from 70 CE at the end of
the 70 weeks of years of Daniel 9:23-27 (see also the Sign of Jonah and the
History of the Reconstruction of the Temple (No. 013)).
1Now you are walled about with a
wall; siege is laid against us; with a rod they strike upon the cheek the ruler
of Israel. 2But you, O Bethlehem Eph'rathah, who are little to be
among the clans of Judah, from you shall come forth for me one who is to be
ruler in Israel, whose origin is from of old, from ancient days. 3Therefore
he shall give them up until the time when she who is in travail has brought
forth; then the rest of his brethren shall return to the people of Israel. [The
First Resurrection] 4And he shall stand and feed his flock in the
strength of the LORD, in the majesty of the name of the LORD his God. And they
shall dwell secure, for now he shall be great to the ends of the earth. 5And
this shall be peace, when the Assyrian comes into our land and treads upon our
soil, that we will raise against him seven shepherds and eight princes of men; 6they
shall rule the land of Assyria with the sword, and the land of Nimrod with the
drawn sword; and they shall deliver us from the Assyrian when he comes into our
land and treads within our border. 8And the remnant of Jacob shall be among the nations, in the midst of
many peoples, like a lion among the beasts of the forest, like a young lion
among the flocks of sheep, which, when it goes through, treads down and tears
in pieces, and there is none to deliver. 9Your hand shall be lifted up over your adversaries, and all your
enemies shall be cut off.
10And in that day,
says the LORD, I will cut off your horses from among you and will destroy your
chariots; 11and I will cut off the cities of
your land and throw down all your strongholds; 12and I will cut off sorceries from your hand, and you shall have no
more soothsayers; 13and I will cut off your images and
your pillars from among you, and you shall bow down no more to the work of your
hands; 14and I will root out your Ashe'rim
from among you and destroy your cities. 15And in anger and wrath I will execute vengeance upon the nations
that did not obey.
Intent of Chapter
5
Chapter 5 then goes on to detail the coming of the Messiah and the place
of his clan at Bethlehem Eph’ratah. The prophecy then deals with the Messiah
being given up (cf. Ps. 110:1ff.) until all his brethren, who are the elect of
God (of Zech. 12:8) are brought forth over the 40 Jubilees of the church in the
wilderness in accordance with the Sign of Jonah on a Jubilee for a year basis.
vv. 1-4 Thus the Messiah
was to have been pre-existent and was to stand in the power of the Lord His God
(as we saw from Ps. 45:6-7; cf. also Ps. 72:7; Isa. 9:6-7; Zech: 9:10). See
also the paper Micah 5:2-3
(No. 121).
vv. 5-6 The Messiah is
given seven shepherds that destroy the Assyro-Babylonian system and also eight
princes of men. The fact is that there are seven angels of the Seven Churches
and seven eras of the churches of God. These destroy the religious system of
the Sun and Mystery cults. Also the
eight princes of men are the forces that are available from God’s people under
leadership in the Last Days. They form eight nations and eight armies. The
power of the Assyro-Babylonian system will be destroyed and relocated into the
Middle East again.
vv. 7-9 Then the remnant
of Jacob shall be used among the nations so that the Gentiles will be brought
in and of them Ephraim shall stand as the community of nations and in him shall
the Gentiles trust (Gen. 48:15-16).
vv. 10-15 The entire system
will be purified in the Wars of the Last Days and the
Vials of the Wrath of God (No. 141B).
The Sunday worshipping system of the Sun and Mystery cults of Christmas
and of Easter will be destroyed and every priest of that system will repent or
die. They will keep the Sabbaths and New Moons or die (Isa. 66:23-24). They
will keep the feasts of God or die (Zech. 14:16-19).
Every obelisk and phallus on every church, cathedral, temple or mosque
and every idol and icon will be destroyed. No unrepentant priest, rabbi, imam, or
sheik, abbot or monk will be left alive.
1Hear what the LORD says: Arise, plead your case before the mountains,
and let the hills hear your voice. 2Hear, you mountains, the
controversy of the LORD, and you enduring foundations of the earth; for the
LORD has a controversy with his people, and he will contend with Israel. 3"O
my people, what have I done to you? In what have I wearied you? Answer me! 4For
I brought you up from the land of Egypt, and redeemed you from the house of
bondage; and I sent before you Moses, Aaron, and Miriam. 5O my
people, remember what Balak king of Moab devised, and what Balaam the son of
Be'or answered him, and what happened from Shittim to Gilgal, that you may know
the saving acts of the LORD." 6"With what shall I come
before the LORD, and bow myself before God on high? Shall I come before him
with burnt offerings, with calves a year old? 7Will the LORD be
pleased with thousands of rams, with ten thousands of rivers of oil? Shall I
give my first-born for my transgression, the fruit of my body for the sin of my
soul?" 7Then
the remnant of Jacob shall be in the midst of many peoples like dew from the
LORD, like showers upon the grass, which tarry not for men nor wait for the
sons of men. 8He has showed you, O man, what is
good; and what does the LORD require of you but to do justice, and to love
kindness, and to walk humbly with your God? 9The voice of the LORD cries to the city--and it is sound wisdom to
fear thy name: "Hear, O tribe and assembly of the city! 10Can I forget the treasures of wickedness in the house of the wicked,
and the scant measure that is accursed? 11Shall I acquit the man with wicked scales and with a bag of
deceitful weights? 12Your rich men are full of violence;
your inhabitants speak lies, and their tongue is deceitful in their mouth. 13Therefore I have begun to smite you, making you desolate because of
your sins. 14You shall eat, but not be satisfied,
and there shall be hunger in your inward parts; you shall put away, but not
save, and what you save I will give to the sword. 15You shall sow, but not reap; you shall tread olives, but not anoint
yourselves with oil; you shall tread grapes, but not drink wine. 16For you have kept the statutes of Omri, and all the works of the
house of Ahab; and you have walked in their counsels; that I may make you a
desolation, and your inhabitants a hissing; so you shall bear the scorn of the
peoples."
Intent of Chapter
6
Chapter 6 then is the Lord appealing to Israel and reminding them of His
intervention and His salvation of them and they did not heed Him nor were they
thankful.
vv. 1-7 God has shown them
that He does not require massive sacrifice but He requires justice and kindness
and to walk humbly with our God. He
wants obedience not sacrifice as He said through the prophet Samuel.
vv. 8-12 God then condemns
the rulers and rich of Israel both of tribe and the city. They are fraudulent
and deceitful and their rich are full of violence. False weights and measures are among them and
false witness is rampant among them. The God pronounces their fate. He has
begun to smite them and He will make them desolate because of their sins. He
will strike us with hunger and we will not be able to save and what we do will
be put to the sword. All over the Last Days will that increase so that if the
Messiah were not sent there would be no flesh left alive.
vv. 13-16 Note that they keep
the false statutes of the nations and of the Sun and Mystery cults of Ahab and
Jezebel but not the Laws of God. They
keep the Babylonian dictates and those of the Nations in Union but not of the
Laws of God. For that they will all be punished. Every aspect of the Sun and
Mystery cults will be wiped out.
1Woe is me! For I have become as when the summer fruit has been gathered,
as when the vintage has been gleaned: there is no cluster to eat, no first-ripe
fig which my soul desires. 2The godly man has perished from the
earth, and there is none upright among men; they all lie in wait for blood, and
each hunts his brother with a net. 3Their hands are upon what is
evil, to do it diligently; the prince and the judge ask for a bribe, and the
great man utters the evil desire of his soul; thus they weave it together 4The
best of them is like a brier, the most upright of them a thorn hedge. The day
of their watchmen, of their punishment, has come; now their confusion is at
hand. 5Put no trust in a neighbor, have no confidence in a friend;
guard the doors of your mouth from her who lies in your bosom; 6for
the son treats the father with contempt, the daughter rises up against her
mother, the daughter-in-law against her mother-in-law; a man's enemies are the
men of his own house. 7But as for me, I will look to the LORD, I
will wait for the God of my salvation; my God will hear me. 8Rejoice
not over me, O my enemy; when I fall, I shall rise; when I sit in darkness, the
LORD will be a light to me. 9I will bear the indignation of the LORD
because I have sinned against him, until he pleads my cause and executes
judgment for me. He will bring me forth to the light; I shall behold his
deliverance. 10Then my enemy will see, and shame will cover her who
said to me, "Where is the LORD your God?" My eyes will gloat over
her; now she will be trodden down like the mire of the streets. 11A
day for the building of your walls! In that day the boundary shall be far
extended. 12In that day they will come to you, from Assyria to
Egypt, and from Egypt to the River, from sea to sea and from mountain to
mountain. 13But the earth will be desolate because of its
inhabitants, for the fruit of their doings. 14Shepherd thy people
with thy staff, the flock of thy inheritance, who dwell alone in a forest in
the midst of a garden land; let them feed in Bashan and Gilead as in the days
of old. 15As in the days when you came out of the land of Egypt I
will show them marvelous things. 16The nations shall see and be ashamed
of all their might; they shall lay their hands on their mouths; their ears
shall be deaf; 17they shall lick the dust like a serpent, like the
crawling things of the earth; they shall come trembling out of their
strongholds, they shall turn in dread to the LORD our God, and they shall fear
because of thee. 18Who is a God like thee, pardoning iniquity and
passing over transgression for the remnant of his inheritance? He does not
retain his anger for ever because he delights in steadfast love. 19He
will again have compassion upon us, he will tread our iniquities under foot.
Thou wilt cast all our sins into the depths of the sea. 20Thou wilt
show faithfulness to Jacob and steadfast love to Abraham, as thou hast sworn to
our fathers from the days of old.
Intent of Chapter 7
In chapter 7 we see that there are no godly men left on the earth of any
note or quantity. There are no upright men left. They lie in wait for blood and
each hunts his brother with a net. So is it now through the entire world and
the Semites are turned to barbarism. Uprightness and justice have fled from
mankind. Bribery and corruption rule over all the world. (vv. 1-4)
vv. 5-6 Trust no one even
she at your bosom. Even in the churches of God we have seen sons treat fathers
with contempt and we have seen those die in their youth because of their
heresy.
vv. 7-8 However the just
shall live by faith and they will be redeemed by God as we see here.
vv. 1-9 Note that we are
to bear the indignation of the Lord because we have sinned all of us. Anyone
who says he is without sin is liar and the truth is not in him (1Jn. 1:8-10).
vv. 10-17 Through the love
and righteousness of the elect all mankind will be ashamed and they will return
to Israel from all over the world. The earth will be desolate because of their
sin but they will return to be restored and the miracles of God under the
Messiah will bring repentance to the nations.
vv. 18-20 The millennial system is run from Jerusalem and using
the sons of Jacob and the descendants of Abraham to provide leadership and
guidance through the Messiah and the elect.
Appendix to Commentary on
Micah
Micah is from
around the same era as Isaiah son of Amos. Isaiah’s life in the book is
supplemented in part by 2Kings esp. 18:13-20:21. It is assumed that he was born
in Jerusalem about or before 760. His
call came to him in the year that King Uzziah died (i.e. 742). He was married
and refers to his wife as a prophetess (Isa. 8:3). His ministry extended over
40 years over the reigns of Uzziah, Jotham, Ahaz and Hezekiah (Isa. 1:1). The last we hear of Isaiah is in
Sennacherib’s threat to Jerusalem in 701 BCE.
He received his
call in the Temple near the sanctuary.
He was reportedly
sawn in half during the reign of Manasseh son of Hezekiah (687-642 BCE) (cf.
Heb. 11:37 and 2Kgs. 21:16 and Jos. Antiq.
x, 3.1). Manasseh was 12 when he became king and was subject to the Assyrian
influence and restored Baal worship and the High Places. Undoubtedly he was
opposed by Isaiah and the other prophets and reportedly had many of them
killed.
Also Jeremiah
quotes directly from Micah 26:16-19 and conjecture concerning some of the texts
of Micah not being written by him are later spurious assumptions.
It appears that
Isaiah and Micah were chosen by God to establish his judgment in the mouth of
two witnesses (cf. Isa. 1:1 and Mic. 1:1).
We saw that Micah
was from just before the end of Jotham’s reign in 735 from 739-693 BCE. So Isaiah was called and active from 742 BCE
and Micah followed a few years afterwards and lasted some eight years after we
last hear from Isaiah but probably only a few years after his death.
Bullinger’s dates are incorrect in this regard. However he has made some useful
comparisons in his texts to the Companion Bible.
Bullinger says
that we can see “by comparing Mic. 4:10 with Isa 39:6, we have another case of
similar words occurring in two different prophets; and some, having concluded
that one prophet copied from another, have built upon this, certain theories as
to dates, &c. But no valid argument can be based on such coincidences: for
the simple reason that we are not dealing with the words of the Prophets, but
with the words which God spake by them (Heb 1:1, &c). Surely God may speak
the same message, even in identical words, by two, three, or more of His
prophets. If the need were the same, why should not the words be the
same?" As we saw the period covered by Micah and Isaiah was almost exactly
the same. “It is no wonder that the circumstances did call for similar
utterances, constituting a confirmation of the Word of Jehovah ‘by the mouth of
two or three witnesses’. Both were independent, without any idea of ‘copying’
one from the other, as is alleged by the writer in The Encyclopedia Britannica,
eleventh (Cambridge) edition, 1910, 1911, vol. xviii, p. 357, who says: ‘it is
impossible that much, if any, of these chapters (Mic. 4-7) can be ascribed to
Micah himself’. This is said in face of the fact that Jeremiah (Mic. 26:16-19)
definitely quotes and refers to Micah.
The following texts form useful comparisons:
Mic 1:9-16,
Isa 10:28-32.
Mic
2:1, Mic 2:2, Isa. 5:8.
Mic
2:6, Mic 2:11, Isa 30:10,11.
Mic
2:11, Isa 28:7.
Mic
2:12, Isa 10:20-23.
Mic
3:5-7, Isa 29:9-12.
Mic
3:12, Isa 32:14.
Mic 4:1,
Isa 2:2.
Mic 4:4, Isa 1:20 .
Mic
4:7, Isa 9:7.
Mic
4:10, Isa 39:6.5.
Mic.
2-4, Isa 7:14.
Mic
5:6, Isa 14:25.
Mic
6:6-8, Isa 58:6, Isa 58:7.
Mic
7:7, Isa 8:17.
Mic
7:12, Isa 11:11.
Bullinger’s Notes on Micah Chs. 1-7 (for KJV)
Chapter 1
In Israel and Judah
Verse
1
The
word of the LORD. The only occurrence of this expression in this book: bidding
us to receive it from Jehovah, not Micah, and to note Micah's pen but Jehovah's
words.
the
LORD. Heb. Jehovah. Ap. 4.
Micah
= Who is like Jehovah? An abbreviated form of Micaiah (2Ch 18:7, &c.); it
is used in Jer 26:18 (in the Heb). Cp. 7:18.
Morasthite:
Mareshah (v. 15) or Moresheth-gath (v. 14); now Tel Sandahanna, in the
Shephelah, or plain, between Judea and Philistia. In the excavations at
Sandahanna the ancient name is seen as Marissa. Marissa was a Sidonian colony
(cent. 3 B. C), and was afterward used as the capital of Idumea by the Edomites
during the captivity of Judah (see Records of the Past, vol. iv, part x, pp.
291-306).
which
he saw. Cp. Isa 1:1. Oba 1:1. Nah 1:1.
concerning,
&c. This furnishes the subject.
Verse
2
Hear,
all ye people. Micah begins by taking up the concluding words of the other
Micah or Micaiah (1Ki 22:28), and recurs to them in 3:1, 9; 6:1, 2. Five times,
not three, as some say; and forms no part of the Structure of the whole book.
Ref. to Pent. (Deu 32:1). Ap. 92.
all
ye = ye peoples, all of them.
people
= peoples. Including ourselves.
all
that therein is = her fullness.
let
the Lord GOD be witness. Ref. to Pent. (Gen 31:50).
the
Lord. Heb. Adonai. Ap. 4.
GOD
Heb. Jehovah. Ap. 4.
the
LORD*. One of the 134 places where the Sopherim say they altered
"Jehovah" of the primitive text to "Adonai". See Ap. 32.
from
His holy temple. Cp. Psa 11:4. Jon 2:7. Hab 2:20.
holy.
See note on Exo 3:5.
Verse
4 the mountains, &c. This verse
foretells the calamities of 2Ki 17 and 25.
Verse
5
transgression
= rebellion. Heb. pasha'. Ap. 44.
sins.
Heb. chata'. Ap. 44. Aram, and Syr. read sing.
What
= Whose.
is
it not Samaria? = is it not Samaria's [idolatry]? Fig. Erotesis. Ap. 6.
high
places. Cp. 1Ki 12:31; 14:23. Eze 6:6. These existed in Jerusalem (Jer 32:35);
hence the mention of them in the further question. Fig. Erotesis. Cp. 2Ki 16:4.
are
they not Jerusalem? = is it not Jerusalem's [idol altars]?
Verse
6
discover,
&c. This has now recently (1911) been done in the unearthing of Ahab's
wine-cellars.
Verse
7
graven
images. Heb. pesilim. Ref. to Pent. (Exo 20:4). Ap. 92.
hires.
The technical Pentateuchal word for a harlot's hire, to which idolatry is
compared. Cp. Hos 8:9, 10; 9:1. Ref. to Pent. (Deu 23:18). Ap. 92.
they
shall return, &c.: i.e. the wealth gained by idolatry shall be taken away
by the Assyrian idolaters.
Verse
:8
wail
= lament. Cp. the Structure above; and note weight of the prophetic
"burden".
dragons
= jackals.
owls.
Heb. daughters of a doleful cry.
Verse
9
wound
= stroke. Heb. makkah (fem.)
it.
Aram. and Syr. read "she". Referring to her stroke, which is fem.
he
= he, referring to some unnamed foe. Aram, and Syr. read "she",
referring to the "stroke" of judgment.
the
gate. Cp. Oba 1:11, 13.
Verse
11
Pass
ye away: i.e. go into exile.
Saphir,
having thy shame, &c. Here we have contrast. Saphir = Beautytown, with
beauty shamed; now es Suafir.
inhabitant
of Zaanan came not forth. Heb. not gone forth hath . . . Zaanan. Heb. Fig. Paronomasia
(Ap. 6): lo yatz'ah . . . tz'anan = not gone out [to weep] hath the inhabitant
of Outhouse.
in
the mourning . . . his standing. Commence a fresh sentence here; thus:
"The trouble of Beth-ezel (Neighbour-town) shall be a useless
neighbour". Gr. "the Bystander's house will, from you, get its
standing-room".
he
shall receive, &c. : or, he will take from you its support.
Verse
12
Maroth
waited carefully. The inhabitress of Bitter town bitterly grieved for her goods
[taken from her].
evil
= calamity. Heb. ra'a'. Ap. 44.
the
LORD. Heb. Jehovah. Ap. 4. Not by chance.
the
gate of Jerusalem. In Taylor's Cylinder, Sennacherib mentions his breaking of
this gate (col. iii, lines 22:23).
Verse
13
inhabitant
= inhabitress.
Lachish
. . . swift beast. Note the Fig. Paronomasia (Ap. 6). Heb. larekesh
. . . lakish = [bind the chariot] to the horse, O inhabitress of
Horse-town,
Lachish.
Now Ummtum Lakis, or Tell el Hesy. See notes on 2Ki 14:19; 19:8.
she.
Evidently Samaria. Cp. vv. 5:9; 6:16.
Verse
14
give
presents to = give up possessions at.
Achzib
. . . a lie. Note the Fig. Paronomasia, = the houses of False-town
('Akzib) shall prove false (iakzab).
Achzib.
Now es Zib (Jos 15:44; 19:29. Jdg 1:31).
Verse
15
an
heir . . . Mareshah. Heb. the possessor (hayyoresh) . . . O Possession (Mareshah).
The possessor whom Jehovah would bring was Assyria.
he
shall come, &c. The glory: i.e. the nobility (Isa 5:13) of Israel shall go
(or flee) unto [the cave] Adullam; as David had done (1Sa 22:1).
Verse
16
Make
thee bald, &c. The signs of mourning. Cp. Job 1:20. Isa 15:2; 22:12. Jer
7:29; 16:6; 47:5; 48:37). This is addressed to Judah. It was forbidden under
the law (Deu 14:1). Judah had become as the heathen: let them mourn as the
heathen.
children
= sons.
Chapter 2
Woe to
Oppressors
Verse:1
iniquity.
Heb. 'aven. Ap. 44. Not the same word as in 3:10. Note the incrimination
in vv. 1, 2. See the Structure, p. 1253.
work
= plan.
evil
= wickedness. Heb. ra'a'. Ap. 44.
is
= exists. Heb. yesh. See note on Pro 8:21.
in
the power of their hand. A Pentateuchal idiom. Ref. to Pent. (Gen 31:29). Cp.
Pro 3:27. Neh 5:5. Does not occur elsewhere.
Verse
4
take
up a parable. Ref. to Pent. (Num 23:7, 18; 24:3, 15, 20, 23). Twice in Job (Job
27:1; 29:1); once in Isaiah (Isa 14:4); once in Habakkuk (Hab 2:6). Not
elsewhere. Ap. 92. Note the Fig Chleuasmos (Ap. 6).
lament
with a doleful lamentation. Note the Figs. Polyptoton and Paronomasia (Ap. 6),
for emphasis. Heb. venahah nehi nihyah = wail a wailing of woe.
changed
= changed [for the worse]. Heb. mur; not halaph = changed [for the better]. See
note on Lev 27:10.
turning
away = to a heathen: i.e. our enemy the Assyrian.
Verse
5
cast
a cord by lot. Referring to the custom, by which, round every village in
Palestine, the land was divided by lot every year to the various families;
hence, the expression in Psa 16:6, "cord" being put by Fig. Metonymy
(of Cause), Ap. 6, for the portion of land marked out by it. It therefore =
divide your inheritances. Ref. to Pent. (Num 26:55, 56). Ap. 92.
congregation = assembly. Cp. Deu 23:1-3, Deu 23:8.
Verse
6
Prophesy
= Do not sputter.
say
they to them that prophesy = so they sputter.
they
shall not prophesy. Not the usual word for prophesy, but Heb. nataph.
they:
i.e. these false prophets.
them
= as to these things: i.e. these doings of Jehovah.
that,
&c. Supply, "[saying], must He put away these suppressers".
Verse
7
Jacob.
See notes on Gen 32:28; 43:6; 45:26, 28.
is
the Spirit, &c. ? Ref. to Pent. (Num 11:23, the same word). Ap. 92.
Spirit.
Heb. ruach. Ap. 9.
do
not = are not?
My.
Sept. reads "His", as in preceding clause: or = are not My words
pleasant [saith Jehovah]?
do
good = pleasant.
Verse
8
Even
of late = Only yesterday, or recently: this highway robbery was a new and
recent evil.
Verse
10
Arise
ye, &c. Usually misquoted in a good sense; but the Structure shows it to be
part of the lamentation (p. 1253).
this
= this [land]. Ref. to Pent. (Deu 12:9). Ap. 92.
it:
i.e. this [land].
it
is polluted. Ref. to Pent. (Lev 18:27, 28, the same word). Ap. 92.
it
shall destroy. Ref. to Pent (Lev 18:28; 20:22; 26:38). Cp. Eze 36:12-14.
Verse
11
wine.
Heb. yayin. Ap. 27.
strong
drink. Heb. shekar. Ap. 27.
prophet
= sputterer; as in 2:6. Lit. dropper [of words].
Verse
12
I
will, &c. See the Structure, p. 1253.
Israel.
See note on Gen 32:28; 43:6; 45:26, 28.
of
Bozrah: or, with Sept., in tribulation. The member (vv. 12, 13) does not speak
of mercy, but of judgment, corresponding with the member (1:2-4). Not "a
complete change", and no "promise to a remnant" Cp. Isa 34:6.
Amo 1:12.
make
great noise = be in commotion.
men
= human beings. Heb 'adam. Ap. 14.
Verse
13
The
breaker = One making a breach. The Assyrian. Heb. paratz, as in Exo
19:22, 24; 2Sa 5:20. 1Ch 14:11; 15:13. Generally in a bad sense.
broken
up = broken in.
gone
out = gone forth . . . [into captivity].
shall
pass = hath passed through.
on
= at: for it is Jehovah's judgment. Cp. 1:2-4.
Chapter 3
Rulers
Denounced
Verse
1
Hear.
This is no indication of Structure. It is a continuation of the threatening
against the rulers (3:1-4, p. 1253, corresponding with "-3", 3:9-12,
below).
princes
= judges.
Verse
3 chop them in pieces, as for the pot = spread them out, as flesh for the pot.
Verse
5
err
= go astray.
bite
with their teeth. Alluding to the idolatrous practices of the heathen round the
altars of Baal, biting an olive in their mouths and crying "peace",
of which the olive was the symbol (Gen 8:11). Cp. Zec 9:7.
and
he, &c. = but against him that putteth not [the olive] into his mouth they
declare war.
war
= crusade.
Verse
6 that ye shall not divine. Ref. to Pent. (Deu 18:10,14. Num 22:7; 23:23). Ap. 92.
Verse
10 iniquity = deceit. Heb. 'aval. Ap.
44. Not the same word as in 2:1.
Verse
12
Zion.
See Ap. 68.
be
plowed as a field. This is true of the site on Ophel, but not true of the
traditional site south-west of Jerusalem. See Ap. 68. Cp. 1:6. Jer 26:18.
Jerusalem.
The city proper, on Mount Moriah.
heaps
= ruins. Note the Fig. Paronomasia (Ap. 6). Heb. yirushalaim 'iyyin.
Cp. 1:6.
the
mountain of the house. Moriah and the Temple. See Ap. 68.
the
high places of the forest. = a height of a jungle.
Chapter 4
Peaceful Latter
Days
Verse
1
in
the last days = at the end of the days. Here we are carried forward to a yet
future day. Ref. to Pent. (Gen 49:1, the same phrase. Num 24:14). Ap. 92. Cp.
Isa 2:2, &c. Eze 38:8, 16. Hos 3:5
the
mountain, &c. Cp. 3:12; and see Isa 2:2-4. Both prophecies are independent,
and complementary (see Psa 24:3. Eze 28:16).
the
LORD. Heb. Jehovah. Ap. 4.
established:
abidingly: not merely for a time.
people
= peoples.
Verse
8
tower
of the flock. Heb. tower of 'Eder. Ref. to Pent. (Gen 35:21; nowhere
else). Used here of Bethlehem (cp. Gen 35:19 with 5:2); coupled here with "Ophel"
in next clause, "David's birth-place" and "David's city".
the
stronghold. Heb. 'Ophel. See Ap. 68. and Ap. 54, line 21,
"citadel", p. 78. See note on 2Ch 27:3.
first
= former. For this rendering cp. Exo 34:1 (tables).
Num 21:26 (kings). Deu 4:32; 10:10, &c. (days). 2Ch 9:29; 16:11;
20:34 (acts).
Verse
9
why
dost thou Cry. ? This refers to the birth-pangs of the new nation which will be
brought forth in that day and at that time. Cp. Isa 13:8; 21:3, &c.
Verse
10
now
= mean-while: i.e. before that day. Cp. 4:11 and 5:1.
even
to = as far as. Cp. Isa 39:7; 43:14.
Babylon.
May "not have been on Micah's political horizon", but it was on
Jehovah's. Cp. Amo 5:25-27. Act 7:42, 43.
there
. . . there. Note the repetition for emphasis: i.e. there and then in that
future day.
redeem
= redeem [as a kinsman]. Heb. ga'al. See note on Exo 6:6.
Verse
11
Now
= Meanwhile: as in 4:10; 5:1. Referring to the then immediately impending
hostility.
many
nations. Cp. Isa 33:3. Lam 2:16. Oba 1:11-13.
eye.
So some codices, with two early printed editions, Aram., Syr., and Vulg.; but
Heb. text reads "eyes". Cp. Psa 54:3.
Verse
12
they
know not. Cp. Isa 55:8. Jer 29:11.
thoughts
= purposes, or plans: i.e. for Israel in purging him of idolatry by his
tribulation.
counsel:
i.e. with regard to themselves. The reason follows.
for:
or, that.
floor
= threshing-floor.
Verse
13
thresh
= tread as oxen.
horn
. . . hoofs. Referring to the strength of the oxen, and to the completeness of
the destruction. Ref. to Pent. (Deu 25:4). Ap. 92. Cp. Isa 41:15. Jer 51:33.
I
will. Aram., Sept., Syr., and Vulg. read "thou shalt".
consecrate
= devote; as in Jos 6:19, 24. Cp. Zec 14:14. Ref. to Pent. (Lev 27:28).
THE
LORD. Heb. 'Adon. The Divine title, relating to dominion in the earth. See
Ap. 4.
Chapter 5
Birth of the King
in Bethlehem
Verse
1
Now
= Meanwhile; as in 4:10, 11. Showing that 5:1 relates to the interval between
the then present time and "that day" of 4:1, 6.
gather
thyself, &c.: or, thou shalt have sore tribulation [for thy sins], thou
daughter of affliction.
he:
i.e. the enemy. The Assyrian.
us.
The prophet includes himself.
the
judge. Gr. the then ruler (cp. 1Ki 22:24. Lam 3:30; 4:20; 5:8, 12), who would
thus be the type of the Messiah (Mat 27:30).
rod
= sceptre. Heb. shebet = the club (of defence), as in 7:14; hence, of
office; not matteh, the rod or staff (of support), as in 6:9. See note on Psa
23:4.
V
erse 2
But
thou. This marks out the Structure. Cp. 4:8 with 5:2. Quoted in Mat 2:5, 6. Joh
7:42.
Beth-lehem
Ephratah. The full name given, as in Gen 35:19, thus connecting Gen 35:21 with
4:8.
little
= too little [to rank among]. Cp. 1Co 1:27-29.
thousands
= districts (1Sa 23:23). Like our old English divisions, called
"hundreds". Cp. Exo 18:25. Ref. to Pent. (Exo 18:25).
come
forth. Note the difference between Heb. here (yatza) and bo' =
come unto, in Zec 9:9. All the events between these two make up the period we
call "the first Advent", and thus are typical of the "second
Advent"; the coming forth being 1Th 4:16, and the coming unto being 1Th
5:2, 3, and 2Th 2:8, the former being in grace, the latter in judgment. A
similar period may elapse in the antitypical comings as in the typical comings
of 5:2, and Zec 9:9.
unto
= for.
everlasting.
Cp. Psa 90:2. Pro 8:22, 23. Joh 1:1, 2.
Verse
3
until
the time: i.e. the end of the "meanwhile" (v. 1).
she
which travaileth. Cp. 4:9, 10-, above. and note there; also Joh 16:21, 22, and
Rev 12:1-6.
children
= sons.
Verse
4
He:
i.e. the Shepherd of Israel. Ref to Pent. (Gen 49:24). Ap. 92. Cp. Psa 80:1.
Jer 31:10. Eze 34:23.
feed
= tend, or shepherd (as a flock). Cp. 7:14. Isa 40:11; 49:10.
the
LORD. Heb. Jehovah. Ap. 4.
God.
Heb. Elohim. Ap. 4.
they.
Israel, His flock.
shall
abide. In everlasting security.
shall
He be great. Cp. Psa 22:27; 72:8; 98:1. Isa 49:5, 7;
52:13. Zec 9:10. Luk 1:32. Rev 11:15.
Verse 5
this
Man, &c. = this [great Shepherd of Israel]. Cp Psa 72:7. Isa 9:6, 7. Zec 9:10.
Assyrian. This is emphatic in Heb.
when,
&c. Cp. Isa 7:20 8:7-10; Isa 37:31-36.
then,
&c. Cp. Isa 44:28; 59:19. Zec 1:18-21; Zec 9:13; 10:3; 12:6.
seven
shepherds . . . men. When that time comes the meaning of this will be seen.
men.
Heb. 'adam. Ap. 14.
Verse
8
shall
be, &c. This refers to restored Israel "in that day"; not to any
other people now.
people.
Heb. = peoples.
as
a lion, &c. Ref. to Pent. (Num 23:24; 24:9). Ap. 92.
Verse
9
shall
be out off. Note the Fig. Anaphora (Ap. 6), in the repetition, "cut
off", four times in vv. 9-13. All this refers eventually to restored Israel.
Verse
10
in
that day. The Structure connects 5:10-14 with 4:6 -- 5:8, and shows it to be
the same, and yet future time, called in 4:1 "the last days".
saith
the LORD = [is] Jehovah's oracle.
I
will cut off, &c. See note on 5:9. Ref. to Pent. (Deu 17:16). Ap. 92. Cp.
Isa 2:7. Zec 9:10.
Verse
12
witchcrafts
= sorceries. Ref. to Pent. (Exo 22:18. Lev 19:26. Deu 18:10). Ap. 92.
hand.
Some codices, with Sept., and Syr., read "hands".
soothsayers:
i.e. users of secret or occult arts.
Verse
14
pluck
up = root up, or tear down.
thy
groves = thine 'Asherahs. Ap. 42. Ref. to Pent. (Exo 34:13. Deu 7:5;
12:3).
thy
cities. Ginsburg thinks "thine idols". A. V. marg. suggests
"enemies".
Chapter 6
God's Indictment
of His People
Verse
4
I
brought thee up, &c. Ref. to Pent. (Exo 12:51; 14:30; 20:2. Deu 4:20). Ap.
92.
and
redeemed thee. Ref. to Pent. (Exo 6:6; 13:13-16).
house
of servants = house of bondage. Ref. to Pent. (Exo 13:3, 14; 20:2. Deu 5:6;
6:12; 7:8).
I
sent before . . . Miriam. Ref. to Pent. (Exo 15:20,
21. Num 12:4, 10, 15; 20:1; 26:59). Miriam not mentioned after Deu 24:9,
except 1Ch 6:3.
Micah
6:5
remember
now, &c. Ref. to Pent. (Num 22:5; 23:7; 24:10, 11; 25:1; 31:16. Deu 23:4,
5). Ap. 92.
Balak.
Not mentioned since Jdg 11:25.
Balaam.
Not mentioned since Jos 24:9, 10, except in Neh 13:2. Cp. 2Pe 2:15, and Jud
1:11. Rev 2:14.
righteousness
= righteous acts.
Verse
8
man.
Heb. 'adam. Ap. 14.
mercy
= lovingkindness, or grace.
walk
humbly. The Heb. expression (hatzene' leketh) occurs only here. This
verse embodies the principles governing Jehovah's administration under the Law,
but not under the Gospel. Now, He requires faith in the Substitute Whom He has
provided for the sinner; and His righteousness must be imputed in grace. See
Ap. 63. IX: and 72. Cp. also Rom 3:23, 24. Eph 2:3-9. Tit 3:5-8, &c.
Verse
9
city.
Put by Fig. Metonymy (of the Subject), Ap. 6, for the inhabitants.
the
man of wisdom shall see Thy name = [such as would have] true stability (or
safety) will regard Thy name. The Mugah Codex, quoted in the Massorah (Ap. 30),
reads: "such as revere".
wisdom.
Heb. tushiyah. See note on Pro 2:7.
Thy.
The Sept. reads: "and He (the LORD) will save such as revere His
name".
rod.
Heb. matteh = staff (for support or chastisement). Not the same word as in 5:1;
7:14. Either put by Fig. Metonymy (of Cause), Ap. 6, for the
chastisement inflicted, or supply the Ellipsis thus: "hear ye the
rod, and [Him] Who hath appointed [the chastisement]."The suffix of the
verb, "it", is fem.; while "rod" is masc. Therefore we may
supply "chastisement "(Heb. tokahath), which is fem.
Verse
10
wickedness
. . . wicked = lawlessness . . . lawless. Heb. rasha'.
the
scant measure, &c. Note the word "abominable" below. In this
form, only in Pro 22:14.
measure
= ephah. See Ap. 51.
abominable.
Ref. to Pent. Out of six words thus rendered, Heb. za'am is chosen in
Num 28:7, 8, 8, "defied" = abhorred. It occurs only eight times
elsewhere. Ap. 92.
Verse
14
Thou
shalt eat, &c. Ref. to Pent. (Lev 26:26).
thy
casting down = thy dissatisfaction or emptiness. Heb. yeshach. Occurs
only here.
shall
be in the midst of thee = [shall remain] in thee.
take
hold. Some codices, with one early printed edition (Rabbinic, marg), read
"take possession".
Verse
16
the
statutes. Heb. hukkoth = in a religious sense (Lev 20:8. 2Ki 17:34. Jer
10:3).
of
Omri. Cp. 1Ki 16:31, 32, as to the worship of Baal.
kept
= strictly kept. Cp. Hos 5:4.
the
house of Ahab. Cp. 1Ki 16:30. &c.; 21:25, 26. See Ap. 65.
that
I should make, &c. Ref. to Pent. (Deu 28:37).
Chapter 7
Prophet
Acknowledges Israel's Misery
Verse
3
evil.
Heb. ra'a'. Ap. 44.
asketh
= asketh [for a reward]. Ref. to Pent. (Deu 16:19). Ap. 92. Cp. 3:11. Hos 4:18.
the
judge asketh = the judge [judgeth], &c. Fig. complex Ellipsis. Cp.
3:11. Isa 1:23.
reward
= bribe.
his
mischievous desire = the mischief of his soul. Heb. nephesh. Ap. 13. Cp.
3:9-11.
they:
i.e. the prince and the judge.
wrap
it up = weave it together. Occurs only here.
it.
Heb. suffix is fem., so we must supply a fem. noun: e. g. zimmah =
wicked purpose, or mischievous device. Isa 32:7.
Verse
4
the
day of thy watchmen. Put by Fig. Metonymy (of Adjunct), Ap. 6:. the day
[of punishment] foretold by thy watchmen.
Verse
5
Trust
ye not = Put ye no faith in. Heb. 'aman. See Ap. 69.
put
ye not confidence in. Heb. batah. See Ap. 69. So the Western Massorites.
The Eastern, with three early printed editions, Sept., Syr., and Vulg, read
"neither put", &c. Quoted in Mat 10:35, 36; Luk 12:53.
Verse
6
dishonoureth,
&c. Ref. to Pent. (Exo 20:12. Deu 5:16). Ap. 92.
man’s.
Heb. ‘ish. Ap. 14. II.
men.
Heb. pl. of 'enosh. Ap. 14. III. Verse 6 does not end
"abruptly", nor does there "yawn a century". Verse 7 gives
the true remedy in contrast with the vain remedies of vv. 5, 6.
Verse
8
when
I fall: i.e. into calamity; not into sin. Lit. I have fallen, I have arisen;
though I should sit in darkness, Jehovah, &c.
Verse
11
decree
= prescribed limit or boundary. So the Oxford Gesenius, p. 349. Cp. Job
26:10; 38:10. Pro 8:29. Isa 24:5. Jer 5:22. Heb. chok.
be
far removed = become distant: i.e. extended. See the Oxford Gesenius, p.
935. Heb. rachak, as in Isa 26:15. Note the Fig. Paronomasia (Ap.
6), yir'chok.
Verse
12
he
= one. But a special various reading called Sevir (Ap. 34), reads
"they": i.e. thine exiles. come = come home; as in 1Sa 11:5. Psa
45:15. Pro 2:10, or, into blessing; as in Psa 69:27. Nothing has "fallen
out" of the text!
Assyria.
See the "enemy", 7:10.
the
fortified cities = the cities of Matzor (i.e. the fortress) put for Egypt. Cp.
Isa 19:6; 37.
Verse
14
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.
Heb. shebet, as in 5:1; not as in 6:9. Here it is the token of rule.
which
dwell, &c. = dwell thou (fern.): i.e. the "flock". Heb. tz'on
(com. gender).
solitarily
= alone. Ref. to Pent. (Num 23:9. Deu 33:28). Ap. 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.
Verse
15
According,
&c. Verses 15-17 are Jehovah's answer as to the subjugation of Israel's
enemies. Ref. to Pent. See note on 6:4. Ap. 92. Not the continuation of Micah's
prayer.
will
I shew unto him. Ref. to Pent. (Exo 34:10).
Verse
16
lay
their hand, &c Put by Fig Metonymy (of Adjunct), Ap. 6, for silence,
of which it was the token their ears. Some codices, with four early printed and
sign. See Job 21:5; 29:9; 40:4.
their
ears. Some codices, with lour early printed editions, read "and
their".
Verse
17
lick
the dust. Put by Fig. Metonymy (of Adjunct), for the utmost humiliation,
as in Gen 3:14. Cp. Psa 72:9. Isa 49:23.
move
= come quaking.
holes
= fastnesses. Heb. misgereth.
worms.
Ref. to Pent. (Deu 32:24, the same word). Occurs only in these two places.
Verse
20
Thou
wilt perform, &c. Quoted in Luk 1:72, 73.
sworn
unto our fathers. Ref. to Pent. (Gen 50:24. &c.) Ap. 92. See Psa 105:9, 10,
42,
q