Miquéias 2
John MacArthur · Citado em PreceptAustin
Miquéias 2
MacArthur - The chief reason for the rise of the false prophets was the unpopular character of the message of the true prophets, who called the nation back to God. Reproaches will not be turned back (NIV = "Disgrace will not overtake us.") - The false prophets were saying the calamity Micah predicted would not come to pass (that disgrace would not overtake them) for they were His chosen people and He would keep His covenant promises regarding the land (but see below for a different interpretation by Waltke). However they neglected the truth that obedience brings blessing, disobedience brings cursing. The Abrahamic Covenant would not be made void by their disobedience! Their disobedience would however keep them for enjoying those blessings, but would not void the covenant for future obedient generations. False prophets by their very nature always seek to prevent true prophets from announcing God's truth, especially regarding His judgment. Waltke - The last clause should read: ‘The shame will not withdraw’ (NAB). Whereas Israel’s glory departs, its disgrace (the loss of land and eternal death) will not depart. Kaiser - What a frightening state of affairs, especially since it all sounds so contemporary! All too many in Micah’s day, and our own, prefer to hear what they wish to hear. Any cheery bromide will do, such as: “disgrace will not overtake us.” But this is like whistling in a graveyard. Saying it does not make it so. Later, Jeremiah’s audience would prefer the same placebo: “The prophets prophesy falsely … and My people love to have it so” (Jer. 5:31). Micah’s contemporary heard the same refrain: “Who say to the seers, ‘Do not see,’ and to the prophets, ‘do not prophesy to us right things; speak to us smooth things, prophesy deceits’ ” (Is. 30:10; cf. Amos 2:12; 7:16).
Miquéias 2
MacArthur - Messiah will make ready the way, removing the obstacles which might hinder His remnant’s deliverance and return at the Second Advent (cf. Is 11:15, 16; 52:12). Walvoord - In the midst of these prophecies of judgment, Micah also predicted the future restoration of Israel when her King will come to open the way before her. This will be fulfilled at the Second Coming. (Every Prophecy of the Bible) Patterson - The gathering (qabats 06908) of the Hebrews scattered in exile due to covenant disobedience is an eschatological motif in the OT prophetic books (e.g., Isa 11:12; Jer 31:8; Ezek 34:13). The theme is consistent theologically with the teaching of Moses’ prophetic sermon that God would one day gather His people from exile among the nations and restore their fortunes in their ancestral homeland… So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind in all nations where the LORD your God has banished you, 2and you return to the LORD your God and obey Him with all your heart and soul according to all that I command you today, you and your sons, 3 then (note this strategically placed expression of time) the LORD your God will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where the LORD your God has scattered you. 4 “If your outcasts are at the ends of the earth, from there the LORD your God will gather you, and from there He will bring you back. 5 “The LORD your God will bring you into the land (of Israel) which your fathers possessed, and you shall possess it; and He will prosper you and multiply you more than your fathers. (Dt 30:1–5) I will surely gather the remnant of Israel - The remnant refers to those Jews who are alive in the last days and who receive Messiah as their Redeemer by grace through faith. Micah refers to the remnant 5 times "and each is connected with oracles of hope." (Patterson) = Micah 2:12, 4:7, 5:3, 5:7-8, 7:18. Waltke adds "The oracles of hope, on the other hand, are based on the obligations God imposed on himself when he made an everlasting covenant with Abraham and the fathers and their descendants after them (Ge 17:7). Micah brings his book to conclusion by reminding the LORD of the Abrahamic covenant: “You will be true to Jacob, and show mercy to Abraham, as you pledged on oath to our fathers in days long ago” (Mic 7:20)." MacKay - ‘Remnant’ is a two-sided word. In the first instance it speaks of disaster and loss ahead. Israel as a people will not emerge unscathed from the scrutiny and outpouring of divine judgment. But there is promise in it too. It will not be a total catastrophe, for there will be a divinely preserved remnant. Remnant, Summary (see another discussion), In the history of Israel, a "remnant" may be discerned, a spiritual Israel within the national Israel. In Elijah's time 7,000 had not bowed the knee to Baal 1Kings 19:18 (cf Ro 11:4-note). In Isaiah's time it was the "very small remnant" for whose sake God still forbore to destroy the nation Isaiah 1:9-note. During the captivities the remnant appears in Jews like Ezekiel, Daniel, Shadrach, Meshach, and Abednego, Esther, and Mordecai. At the end of the 70 years of Babylonian captivity it was the remnant which returned under Ezra and Nehemiah. At the advent of our Lord, John the Baptist, Simeon, Anna, and "them that looked for redemption in Jerusalem" (Luke 2:38) were the righteous (believing) remnant. During the church-age the remnant is composed of believing Jews Romans 11:4-5-note. But the chief interest in the remnant is prophetic or eschatological. During the Great Tribulation a remnant out of all Israel will turn to Jesus as Messiah (cf Zech 12:10-note, Zech 13:9-note), and will become His witnesses after the removal of the church Revelation 7:3-8-note. Some of these will undergo martyrdom Revelation 6:9-11-note but some will be spared to enter the Millennial Kingdom. Many of the Psalms express prophetically the joys and sorrows of the tribulation remnant. Remnant (07611) (sheerith) conveys root idea of sha'ar/sa'ar as that which is left over or has survived after a previous elimination = the remainder, the residue. Sheerith basically refers to the rest or to what is left over of anything. For example sheerith refers to wood left over after making a fire, this "remnant" being used to carve idols (Isa 44:17). Sheerith refers to undesignated territory (Isa 15:9) or to any group of people that remained (Jer 15:9; Am 1:8). Sheerith (as discussed below) was used by the prophets to denote the few among Israel or Judah that remained faithful to God (Isa 37:32; Mic. 5:7, 8) or those who survived the calamity of the exile (Zech. 8:11). Sheerith refers to the "remnant" or "survivors" of any people, not only the Israelites. The Lord declared that He would destroy the remnant of the Philistines (Jer. 47:4f; Ezek 25:16; Amos 1:8). Sheerith refers to a part of a larger group or class of people such as the "rest" of the Babylonian officials (Jer 39:3). The Lord would cause the Israelites to dispossess the remnant of the Edomites (Amos 9:12). The remnant that is referred to is often what was left after a catastrophe, often God's judgment. The Lord promised to preserve a remnant of his people (Amos 5:15) but to banish some of them from the land (Jer 8:3; 24:8), while eventually returning a faithful remnant back to the land (2Ki 19:31; Isa 37:32) who would live in and again go forth from Jerusalem (Ezra 9:14; Isa. 46:3; Mic. 2:12; 5:7-8). Sheerith often refers to the remnant left in the land after Babylon had destroyed Jerusalem and taken away the best of the people (Jer. 40:11, 15; 42:2, 15). Jeremiah feared even the destruction of this remnant because of their lack of faith (Jer 44:7, 12). In fact, the Lord caused them to perish in Egypt (Jer 44:12). Yet still a remnant of God's choosing would be spared (Jer 50:20) for Israel, while Babylon would be spared no remnant (Jer 44:26; cf. Zech. 8:11f). Webster defines remnant as "that which is left after the separation, removal or destruction of a part; a usually small part remaining, a small surviving group." Lxx translates sheerith in Micah 2:12 with the adjective kataloipos meaning left, remaining, the rest of humanity (Acts 15:17 = "rest"). Sheerith - 66v - NAS usage - left (1), remnant (55), rest(7), survivors(2), those who had escaped(1).Ge 45:7; 2Sa 14:7; 2Kgs 19:4, 31; 21:14; 1Chr 4:43; 12:38; 2Chr 34:9; 36:20; Ezra 9:14; Neh 7:72; Ps 76:10; Isa 14:30; 15:9; 37:4, 32; 44:17; 46:3; Jer 6:9; 8:3; 11:23; 15:9; 23:3; 24:8; 25:20; 31:7; 39:3; 40:11, 15; 41:10, 16; 42:2, 15, 19; 43:5; 44:7, 12, 14, 28; 47:4f; 50:26; Ezek 5:10; 9:8; 11:13; 25:16; 36:35; Amos 1:8; 5:15; 9:12; Mic 2:12; 4:7; 5:7,8; 7:18; Zeph 2:7, 9; 3:13; Hag 1:12, 14; 2:2; Zech 8:6, 11-12. Gary Cohen - This noun (Sheerith), in every usage, carries forward the basic root idea of sa'ar and speaks of that which has survived after a previous elimination process or catastrophe. Sheerith “remaining portion” may refer to that which is: (1) neither morally good nor bad, apart from its context (e.g. Isa 44:17… speaks merely of a piece of wood which remains after a fire. Until the pagans carve it into a god it is still just a piece of wood, neither morally good nor evil); (2) an evil residue; (3) a good residue (e.g. Ge 45:7… Joseph here speaks of his divine message to deliver the favored Israelites from the famine). When applied to human survivors, sheerith can refer to Amalekites (1Chr 4:43) or heathen from Ashdod (Jer 25:20). In the vast majority of cases, however, context shows that the remnant is that which has come or will come from out of the house of Israel. Here it may further refer to a remnant out of Israel which was in existence and living during the lifetime of the biblical speaker or writer, hence a historic remnant. This is the case in such passages as Isa 37:4, where Hezekiah seven centuries before Christ asks Isaiah to “lift up thy prayer for the remnant that is left,” i.e. those Israelites still surviving in Jerusalem after Assyria had earlier slaughtered and led away captive the Northern Kingdom. This remnant was still alive when Hezekiah referred to them as such, sheerith, however, finds what may be its most intriguing usage as a prophetic technical term representing the final future remnant of Israel, namely, those Jews who survive to the end of this present age (Ed: And not just the Jews who survive but who place their faith in Messiah - cf Ro 11:26-27) upon whom God showers all of the blessings which have been promised to Israel through the centuries. Thus sheerith is used in Zech 8:6, 11, 12 speaking of the remnant and residue of Israel at a time when Jerusalem shall be called “a city of truth” (Zech 8:3)… God will in the end, after great tribulation, fulfill all of his promises of blessedness to the nation out of Abraham, and he will do it by blessing the remnant, the survivors by grace of time, human cruelties, and divine judgments (so Ro 11:25–29). (TWOT) Scofield summarizes the Remnant: In the history of Israel a remnant may be discerned, a spiritual Israel within the national Israel. In Elijah's time 7000 had not bowed the knee to Baal (1Ki 19:18). In Isaiah's time, Israel had been reduced to only a few godly "survivors" (Isa 1:9), for whose sake God still forebore to destroy the nation. During the captivities the remnant appears in Jews like Esther, Mordecai, Ezekiel, Daniel, Shadrach, Meshach, and Abednego. At the end of the seventy years of Babylonian captivity it was the remnant that returned under Ezra and Nehemiah. At the advent of our Lord, John the Baptist, Simeon, Anna, and those "who were looking forward to the redemption of Jerusalem" (Lk 2:38) were the remnant. During the Church Age the remnant is composed of believing Jews (Ro 11:4 - 5). But an important aspect of the remnant is prophetic. During the great tribulation a remnant out of all Israel will turn to Jesus as Messiah, the "sealed" Israelites of Rev 7:3-8. A prophetic aspect of remnant concept is seen in these verses (Note: Not all use sheerith) - Jeremiah 15:11-21; Jeremiah 23:3-8; Jeremiah 31:7; Jeremiah 31:14; Isaiah 1:9; Ezekiel 6:8; Ezekiel 8:11-14; Ezekiel 9:4; Ezekiel 11:16-21; Joel 2:32; Amos 5:15; Micah 2:12; Micah 4:1; Micah 5:3; Micah 7:18; Zephaniah 2:7; Zephaniah 3:13; Haggai 1:14; Zechariah 8:6; Malachi 3:16-18; Romans 11:5. Patterson - God’s promise to preserve a segment of His people through the punishment of His divine judgment for covenant trespass introduces the remnant theme (Mic 2:12), prominent in OT prophetic literature (e.g., Isaiah, who popularized the idea by naming his son Shear-jashub, or “a remnant will return,” Isa 7:3-note). The remnant motif implies both judgment and deliverance (Ed: Compare Isaiah 63:4-note = "For the day of vengeance was in My heart, and My year of redemption has come."). The very existence of a remnant of believing Jews (or for that matter believing Gentiles) is based solely on the kindness and mercy of God. The OT prophets apply the remnant motif to three types of groups: (1) The historical remnant composed of survivors of the catastrophe of God’s judgment (Jer 23:3); (2) The faithful remnant of Hebrews who maintain a true faith relationship with Yahweh (Amos 5:15); and (3) An eschatological remnant of Hebrews and Gentiles who will participate in the blessing of the restored Davidic kingdom (Amos 9:125). Patterson continues - Micah refers to a remnant (sheerith [07611]) five times (Micah 2:12; 4:7; 5:7, 8; 7:18), and each is connected with oracles of hope; i.e., the remnant has a sure hope! The remnant purified, who go out strong as a lion (Mic 5:7–8), represent the eschatological remnant who will share in the blessing of the restored Davidic kingdom (cf. Mic 5:2–5). The remaining four references to the Hebrew remnant appear to combine type one (a historical remnant of those who survive the Assyrian and Babylonian exiles) and type three (an eschatological remnant who will be purified and experience the restoration of the Davidic kingdom). Such telescoping of near historical fulfillment and distant eschatological fulfillment is not uncommon in biblical prophecy. (Cornerstone Biblical Commentary) Gaebelein - We must not exclude all allusion to the deliverance of the Jewish nation out of the earthly Babylon by Cyrus; at the same time, it is only in its typical significance that this comes into consideration at all, namely, as a preliminary stage and pledge of the redemption (Ed: See discussion of "My year of redemption" in Isaiah 63:4) to be effected by Christ. (Micah 2:12-13 The Future Restoration) Related Resources: Remnant of Israel I will put them together like sheep in the fold (KJV = "as the sheep at Bozrah") - The remnant is likened to a flock of sheep in a a pen or enclosure. Some versions (KJV, Common English Bible) translate "fold" as a specific place, Bozrah in the land of Edom (Bozrah means inaccessible, enclosure or fortress). Bozrah is mentioned most often by the prophets - (Isa. 34:6; 63:1; Jer. 49:13, 22; Amos 1:12). The Hebrew word for "fold" is very similar to the Hebrew word for Bozrah. Historically, Bozrah was known to be a center of shepherds, and was also known for its woolen garments (Holman Bible Dictionary). The New International Bible Dictionary states "In Micah 2:12 the word is probably Bozrah, through it can be read as a common noun, i.e., "a sheepfold," "sheep in a pen." (NIV) One of Micah's contemporaries, Isaiah, mentions Bozrah twice, both in eschatological contexts… (Isa 34:6) The sword of the LORD is filled with blood, It is sated with fat, with the blood of lambs and goats, With the fat of the kidneys of rams. For the LORD has a sacrifice in Bozrah And a great slaughter in the land of Edom. (Isa 63:1-note) Who is this who comes from Edom, with garments of glowing colors from Bozrah, this One who is majestic in His apparel, marching in the greatness of His strength? “It is I who speak in righteousness, mighty to save.” Comment: It is possible that Micah's prophecy (Mic 2:12-13) interweaves, as it were, with Isaiah's prophecy, which most conservative scholars interpret as a prophecy of the triumphant return of the Messiah, the One Who is "Mighty to Save (see 3 part discussion)" His people Israel from annihilation at the hand of one far more sinister and powerful than Adolph Hitler -- the Antichrist, the Beast, the Man of sin or lawlessness, the Little Horn. For more detail, see my in depth commentary on Isaiah 63:1-6. sheep pen Micah 2:12 sheep of Bozrah, [Gesenius—of the fold] - This noun means "an enclosure" or "a fold (for sheep)." The noun occurs only in Mic. 2:12. In this verse, the Lord said concerning the restoration of His people, "I will surely assemble all of you, O Jacob, I will surely gather the remnant of Israel; I will put them together like sheep of the fold (or, pen)." God was promising that one day He would return a remnant of His exiled people to the promised land. Some believe this word is a reference to Bozrah, the Edomite city, and infer that the area was noted for its sheep. (The Complete Biblical Library Hebrew-English Dictionary – Aleph-Beth.) Like sheep in the fold; Like a flock (KJV = "I will put them together as the sheep of Bozrah, as the flock in the midst of their fold") - Always pause to ponder and query these "windows" into the Word - terms of comparison and in this case two similar similes - they may be figures of speech but ultimately have just one, literal meaning. Pastoral imagery depicts God as Shepherd over Israel (cf Ps 77:20, 79:13, Ezek 34:15, 22). This picture brings to mind the Name Jehovah Roi: The Lord is My Shepherd 1 (See also Part 2 of Jehovah Roi). (cf Micah again mentions the picture in Micah 5:5 and Micah 7:14, cp Isa 40:11) Here are other passages that present a parallel truth… (Mic 7:14) Shepherd Your people with Your scepter, the flock of Your possession Which dwells by itself in the woodland, In the midst of a fruitful field. Let them feed in Bashan and Gilead As in the days of old. (Jer 23:3) “Then I Myself will gather the remnant of My flock out of all the countries where I have driven them and bring them back to their pasture, and they will be fruitful and multiply. (Jer 31:10) Hear the word of the LORD, O nations, And declare in the coastlands afar off, And say, “He who scattered Israel will gather him And keep him as a shepherd keeps his flock.” (Ezek 34:11) For thus says the Lord GOD, “Behold, I Myself will search for My sheep and seek them out. (Ezek 34:22) therefore, I will deliver My flock, and they will no longer be a prey; and I will judge between one sheep and another. (Ezek 34:31) “As for you, My sheep, the sheep of My pasture, you are men, and I am your God,” declares the Lord GOD. Matthew
Miquéias 2
MacArthur - Messiah will make ready the way, removing the obstacles which might hinder His remnant’s deliverance and return at the Second Advent (cf. Isa 11:15, 16; 52:12). Keil and Delitzsch (1854-1889) interpret Micah 2:12-13 literally - The fulfilment of this prophecy (Micah 2:12-13) commenced with the gathering together of Israel to its God and King by the preaching of the Gospel, and will be completed at some future time when the Lord shall redeem Israel, which is now pining in dispersion, out of the fetters of its unbelief and life of sin. We must not exclude all allusion to the deliverance of the Jewish nation out of the earthly Babylon by Cyrus; at the same time, it is only in its typical significance that this comes into consideration at all, - namely, as a preliminary stage and pledge of the redemption to be effected by Christ out of the spiritual Babylon of this world. (Commentary) Keil also cites Hengstenberg's note on the manifestation of power in Micah 2:13 - ‘The three verbs, “they break through”, “they march through”, “they go out”, describe in a pictorial manner progress which cannot be stopped by any human power.