Miquéias 7
John MacArthur · Citado em PreceptAustin
Miquéias 7
MacArthur - In spite of his dire circumstances, Micah, as a watchman (cf. Mic 7:4), would intently look for evidence of God’s working, trusting God to act in His own time and way (cf. Hab 3:16–19-note)
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MacArthur - As a result (cf. Micah 7:10), the vaunted pride and power of the nations would be rendered powerless (cf. Josh 2:9–11) and, having been humbled (Mic 7:17), they would no longer listen to or engage in the taunting of His people (Mic 7:16b; cf. Ge 12:3; Is 52:15). The ESV Study Bible comments that "A reversal of roles takes place: those nations that earlier desired to “see” Zion defiled (Mic 4:11) are now open to public scorn. Where is the LORD your God? This taunting question disputes not God’s existence but his ability to save his people from distress." Comment - What is interesting is that the ESV Study Bible makes no attempt to explain the timing of such a momentous turn around in attitude toward Israel! One has only to look at the history of the middle east, past and present to understand that this attitudinal change has not yet occurred in Israel's enemies and thus it must by default speak of an event that is yet future! And shame will cover her who said to me, "Where is the LORD your God?" - Here we see a divinely enabled "role reversal" as we recall the words in Mic 4:11-note The sons of Korah were asked about the "where-a-abouts" of their God... Ps 42:3-(cp Joel 2:17) My tears have been my food day and night, While [they] say to me all day long, “Where is your God?”...10 As a shattering of my bones, my adversaries revile me, While they say to me all day long, “Where is your God?” My eyes will look on her - "Her" refers to Israel's enemies, those who had taunted, mocked and gloated over Jerusalem and Judah's downfall. Micah describes a "turn about" so that as Leslie Allen translates it Israel says " I shall gloat over." At that time she will be trampled down, like mire of the streets. - Allen translates this as "Then they will be trodden down like mud in the streets." God's discipline of Israel and Judah (and Jerusalem) will cause her enemies to question the existence of God ("Where is your God?"), but God will avenge His great Name in the end (See Ezek 20:9, 36:21-22-note, Ezek 39:7-note) and at that time those who taunted and trampled Israel will be trampled down! It is notable that Isaiah uses this same verb (mirmas) to declaring God's "vineyard" (Israel) "will become trampled ground." But here we see that the nations God allowed to trample Israel, will themselves be trampled down! "Poetic justice" indeed! Kenneth Barker explains that just "As the enemies did to Israel, so Israel will do to them (contrast Mt 7:12). Consequently they (Israel's enemies) will be covered with shame (cf. Isa 50:7–8). One of the things they did was to hurl a rhetorical, scornful taunt at Judah, blaspheming even the Lord himself in the process (“Where is the LORD your God?”—cf. Ps 42:3, 10; Joel 2:17). Such taunts, however, would cease. Why? Because the enemies will fall, and restored Jerusalem will see it with pleasure. It is punishment in kind (cf. Micah 7:8; 4:11; Obad 1:15: = “As you have done, it will be done to you; / your deeds will return upon your own head”). The punishment-fits-the-crime principle is at work (see Gal 6:7–9-” The enemies’ downfall will be so great that they will be walked on and trampled like mire or dust or dirt in the streets (cf. Isa 10:6; Zech 1:15). McComiskey - Ultimately the remnant will be exalted and the hostile nations of the world covered with shame and trampled like mud. This latter figure is used by Isaiah (Isa 10:6) of the invading Assyrians. Micah uses it of the conquest of the hostile powers in the day of Israel’s exaltation. Allen on trampled down - This victory is described in dramatic terms which allude to the ancient Near Eastern custom of a conqueror's placing his foot on the enemy's neck. Cf. Josh. 10:24; Ps. 110:1. This triumph of Israel will bring glory to their Lord. In their eyes it is poetic justice that they should eventually come to the position of gloating over those who had treated them maliciously. Micah 7:11 It will be a day for building your walls. On that day will your boundary be extended. the day Nehemiah 2:17; 3:1-16; 4:3,6; Daniel 9:25; Amos 9:11-15 shall Ezra 4:12-24; Nehemiah 2:8 A FUTURE "DAY" OF RESTORATION It will be a day for building your walls On that day will your boundary be extended. - Compare the previous phrase "Though I fall, I will arise." (Micah 7:8) Notice that day is mentioned twice and seems to clearly refer to the same day. As with all expressions of time we need to ask to what day is Micah referring? While one might propose a fulfillment with the rebuilding of the walls (Neh 7:1) after the return from Babylonian exile (See comment below by Barker), this would not be the final day, for there was not complete fulfillment at that time, for the boundary was not extended. And the boundary will not be extended until the Messiah returns (see below for Barker's explanation of "your boundary...extended") It is interesting that in Micah's prophecy, the Hebrew word for wall (gader) is not the same word used to describe a wall around the city in Nehemiah's day (Nehemiah uses the Hebrew word chomah = wall in Neh 1:3, 2:8, 13, 15, 17; 3:8, 13, 15, 27; 4:1, 3, 6-7, 10, 13, 15, 17, 19; 5:16; 6:1, 6, 15; 7:1; 12:27, 30-31, 37-38; 13:21). Isaiah uses the same word as Micah (gader) in his prophecy "So now let Me tell you what I am going to do to My vineyard: I will remove its hedge and it will be consumed; I will break down its wall (gader) and it will become trampled ground." (Isa 5:5) So what's the point? The wall Micah uses could refer to building up the walls of God's vineyard, not just the city but the entire nation of Israel. Kaiser - This is the promise of more than an urban renewal program for downtown Jerusalem. It is, in fact, that work of God, in the end day, that will remove all shame and frustration that Israel has experienced over the years because of her sin and failure to obey her Lord. Of course the walls were rebuilt after the Babylonian exile, and most certainly under Nehemiah in 445 B.C. But the time of the rebuilding mentioned here was placed far into the future, “in that day.” This expression is generally reserved in the prophets for eschatological use, and refers to the distant future when the Lord will come a second time. Thus the rebuilding of the walls is a symbol of being restored to God’s favor and salvation (Ps. 51:18; Is. 60:10; see also Jer. 31:38–40; Pss. 69:35; 102:16; 147:2). Note that the Hebrew word for “walls” is not the same as the word for “ramparts,” but is the general word for walls that signifies enclosures for vineyards and flocks. John Martin - Gader means a wall around a vineyard (cf. Nu 22:24; Isa. 5:5), not around a city. Jerusalem, established in peace by the Messiah, will need no protective wall (Zech. 2:4–5). Allen - It is significant that a term is used (for wall) that refers to the enclosure of a vineyard, a traditional metaphor for Israel in their enjoyment of a healthy relationship with Yahweh (Ps 89:40; Isa. 5:5) Kenneth Barker - As King explains, “the building of your walls” is “a metaphor for the reestablishment of the Jews in the promised land.… The prophet most likely has in mind the walls of Jerusalem, though gādēr is not the common term for city walls.....The unusual use of gader for “walls” may point toward a metaphorical use to speak of the restoration of the Jews to Judah and Jerusalem. The Hebrew word gādēr usually refers to the stone wall around a vineyard or field. If it does refer to Jerusalem’s city walls in a literal sense, part of the fulfillment occurred about 445 B.C., when Nehemiah restored its walls. However, “In that day” (Micah 7:12) seems to indicate an eschatological (future) fulfillment as well.....According to Zech 2:4–5 (“Jerusalem will be a city without walls …”) “Jerusalem will become so large and prosperous that it will expand beyond its walls. Indeed, it will overflow so much that it will be as though it had no walls. Evidently many of its people and animals will have to live in the surrounding unwalled villages (cf. Ezek 38:11-note). Walls (01447) (gader from verb gadar = to wall up or off, build a wall) means wall, fence, hedge. Walls were important around cities because of the security they provided the residents (see Ezra 9:9). Walls can also refer to those which line a path such as was taken by Balaam (Num. 22:24) the walls of a house (Ecc. 10:8); or the walls for keeping animals out a vineyard (Prov. 24:31); walls of rebuilt Jerusalem (Ezra 9:9); the walls of restored Israel (Mic. 7:11). Gader is used figuratively by Isaiah referring to the destruction of the walls surrounding Israel, God's vineyard (Isa. 5:5.) Ezekiel speaks of God's search for a "builder of a wall," a spokesperson who would seek to bring protection to his people (Ezek. 22:30). Hosea mentions how God will "wall in" and thus inhibit the sinning ways of his wife Israel (Hos. 2:6). An unstable wall depicts a threatening persons (Ps. 62:3). Gader translated in NAS as - fence(1), hedges(1), wall(11), walls(1). Gader - 12v - Nu 22:24; Ezra 9:9; Ps 62:3; 80:12; Pr 24:31; Eccl 10:8; Isa 5:5; Ezek 22:30; 42:7, 10; Hos 2:6; Mic 7:11 MacArthur commenting on Micah 7:11-13 - Micah again spoke, recounting the many blessings awaiting the faithful remnant in Messiah’s Millennial rule. It would include unprecedented expansion (cf. Zec 2:1–5) and massive infusion of immigrants (cf. Isa 11:15, 16). For those who defied Messiah’s Millennial rulership, their land would become desolate (Mic 7:13; cf. Zec 14:16-19). (MacArthur Study Bible) Kaiser on boundaries - the nation will have new boundaries of some sort. Since the text has just mentioned “walls,” enlarged territorial boundaries might be the preferred interpretation. We do know, however, that God will remove every boundary that encumbers and limits His people, placing them far and away from where any thought they might have been. This passage, then, like the New Covenant passage of Jeremiah 31:31–34, looks forward to God’s new work in that final day of the Lord. John
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MacArthur - The prophet reiterates one of his great themes: future worship of regathered Israel on Mt. Zion (Isa 24:23; 25:6, 7, 10). In that day there will be a highway from Egypt to Assyria, and the Assyrians will come into Egypt and the Egyptians into Assyria, and the Egyptians will worship with the Assyrians. 24 In that day Israel will be the third [party] with Egypt and Assyria, a blessing in the midst of the earth, 25 whom the LORD of hosts has blessed, saying, “Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.” (Isa 19:23-25) MacArthur - The two great warring nations of Isaiah’s time are to reach a lasting peace with each other during “that day” of Christ’s reign. (Millennium) Micah 7:13 And the earth will become desolate because of her inhabitants, on account of the fruit of their deeds. Not withstanding the land shall be - or, After that the land hath been. Leviticus 26:33-39; Isaiah 6:11-13; 24:3-8; Jeremiah 25:11; Daniel 4:26,27; Luke 21:20-24 for Micah 3:12; Job 4:8; Proverbs 1:31; 5:22; 31:31; Isaiah 3:10,11; Jeremiah 17:10; 21:14; Jeremiah 32:19; Galatians 6:7,8 ESV But the earth will be desolate because of its inhabitants, for the fruit of their deeds. A FUTURE DAY OF WORLD DESOLATION And - Some commentators favor but which would introduce a picture that contrast with the previous description of the building up and expansion of the borders of Israel. Bruce Waltke (#1 rated commentary on Micah) in a somewhat technical note writes "The wāw-consecutive with the suffix conjugation of wĕhāyĕtâ (Ed: The first words in Hebrew in Mic 7:13 which are translated as "And…will become") after the prefix conjugation of Micah 7:12 signifies both sequence and the specific future, and hyh has its active, not stative, sense (become or “turn into”). (Ed: Now Waltke explains what this means) After the elect find salvation within Zion (Ed: This is what is implied by Mic 7:9-12), the rest of the earth will become a šĕmāmâ (desolation Mic 1:7). Since nations representing the entire known world are in view, hāāre refers to the earth, not a specific “land.” (Ed: Again notice the importance of interpreting passages and even individual words in their proper context!) And the earth will become desolate (cp Isa 24:1, 3) - Notice the geographical expansion of this prophecy! In Micah 6:13 the prophet said Israel would be made desolate because of her sins. Now the entire earth will be made desolate because of sins (implicit in the phrase "the fruit of their deeds" = their deeds were sinful and deserving of divine desolation)! While the translation "earth will be desolate" points to a divine global judgment, it is only fair to note that the Hebrew word translated earth is erets which can also be translated land. However it should be noted that most modern versions translate erets as earth in Micah 7:13 (NAS, ESV, NIV, NET). In fact the first use of erets in the OT is Ge 1:1 describing the "heaven and the earth." Furthermore, the Septuagint (Lxx) translates erets in Micah 7:13 with the noun ge, a Greek word which is most often translated earth in the NT. And finally from Waltke's somewhat technical explanation in the preceding paragraph, earth is the preferred translation because of the context. In sum, there is excellent support for translating (and interpreting) erets in Micah 7:13 as the earth and not the land (which might lead one to interpret this prophecy as restricted solely to the land of Israel). Leslie Allen in the highly respected NICOT translates it "while the outside world will be devastated on account of its population, as the result of their deeds." By "outside world" he means outside of the confines of Jerusalem and Israel. Desolate (08077)(shemamah noun from shammah - see word study) means desolation or waste and can refer to the condition of land, cities and houses as a result of neglect or devastating war (e.g., Ex. 23:29; Lev. 26:33; Isa. 1:7) and of Israel's idols as a result of God's judgment (Mic. 1:7). It is used figuratively of princes being clothed with devastation under the same conditions (Ezek. 7:27). God's judgment is figuratively referred to as His cup of desolation (Ezek 23:33).> Shemamah is used twice in Micah (Mic 1:7, 7:13) and both times is translated in the Lxx with the noun aphanismos which describes "the condition of being no longer visible, frequently in the transferred sense destruction." (BDAG) (See related verb aphanizo = destroy, perish, vanish) TWOT - Basic to the idea of the root is the desolation caused by some great disaster, usually as a result of divine judgment (Mal 1:3) Baker - Most often it is used in conjunction with a passage describing what did happen to the land of Israel after God judged His people and sent them into exile (Ed: See esp Lev 26:33). This shows the totality of the destruction that Israel endured. Nothing was to be saved from this destruction. Fields and vineyards were turned into wastelands and desolate fields after God’s judgment (Jer. 12:10). God allowed such desolation as a punishment for the sins of His people because they refused to repent. This punishment could even fall on people of other nations, such as the Edomites (Ezek. 33:28, 29; 35:3). Shemamah is translated in NAS as - desolate(19), desolation(33), horror(1), utterly desolate(1), waste(1), waste and a desolation(1). Because of her inhabitants - This global prophecy remains to be fulfilled in the end times. It is fascinating that the Lxx, translates the word inhabitants with katoikeo , the very word the apostle John choose to use 13 times in the book of the Revelation,, where it is translated as "earth dwellers." This word is used only of non-believers, those who steadfastly refuse to accept the Gospel (See discussion of these end-time Earth Dwellers) and remain adamantly opposed to God and His people, including the nation of Israel, even in the face of His wondrous deeds! On account of the fruit of their deeds - The fruit of their deeds is sin and the wages of sin is death (desolation). In the Revelation, John gives a horrible description of their fruit writing that they "did not repent of the works of their hands, so as not to worship demons, and the idols of gold and of silver and of brass and of stone and of wood, which can neither see nor hear nor walk; and they did not repent of their murders nor of their sorceries nor of their immorality nor of their thefts." (Rev 9:20-21-note)...")..."and they blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds." (Rev 16:11-note) Micah 7:14 Shepherd (rod), 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. Feed or, Rule. Micah 5:4; Ps 23:1-4; 28:9; 95:7; 100:3; Isaiah 40:11; 49:10; Matthew 2:6; John 10:27-30 which — Exodus 33:16; Numbers 23:9; Deuteronomy 33:28; John 17:16 in the midst — Isaiah 35:2; 37:24; 65:10; Jeremiah 50:19,20; Ezekiel 34:13,14; Zephaniah 3:13 — as — Ps 77:5-11; 143:5; Lamentations 1:7; 5:21; Amos 9:11; Malachi 3:4 KJV - Tend thy people with thy rod, the sheep of thine inheritance, those that inhabit by themselves the thicket in the midst of Carmel: they shall feed in the land of Basan, and in the land of Galaad, as in the days of old. PETITIONS FOR SHEPHERD'S PRESENCE & POWER Shepherd Thy people with Thy scepter, the flock of Thy possession which dwells by itself in the woodland - The Shepherd is a reference to the Messiah who Isaiah says "like a shepherd He will tend His flock." (Isa 40:11) Shepherd (07462) (raah) means to pasture, tend, feed, graze. Raah is translated in the Lxx with poimaino which means to serve as one who tends sheep and then metaphorically to watch out for people (shepherd them) (1Pe 5:2)