Miquéias 2
Matthew Henry · Citado em PreceptAustin
Miquéias 2
Henry - Woe to the people that devise evil during the night, and rise early to carry it into execution! It is bad to do mischief on a sudden thought, much worse to do it with design and forethought. (Concise Commentary) For it is in the power of their hands (cp Ge 31:29) - "Power in their hand" is a Hebrew idiom composed of 'el (the word for God, but also for strength) and yad (the word for "hand") and is used 5 times in the OT (Ge 31:29, Dt 28:32KJV, Pr 3:27, Neh 5:5YLT, Mic 2:1). Men commonly say "Might makes right" but here in Micah 2:1 God says evil men misuse their power. Note that Micah 1 deals primarily with sins against God, Micah 2:1-11 deals primarily with sins against man. Dale Ralph Davis - Note that in Micah 1 men distort worship (Mic 1:5, 7, 9); here in Micah 2 they despise (Ed: extort) people. One suspects a connection. When morning comes, they do it - Their evil nocturnal machinations (Micah 2:1) are boldly paraded and practiced in the light of day! McComiskey - "The “legal sharks” against whom Micah inveighed performed their perfidious acts at dawn." Their actions are is in stark contrast to the fact that most thieves cover their dark deeds with the cover of night, but these evil men do it in the light, so seared are their consciences to call evil good and good evil (cf Isa 5:20-note)! ILLUSTRATION - Dr. Robert G. Lee, a great Baptist preacher, once delivered one of the most famous sermons of this century when he spoke on the subject, "Payday Someday!." The sermon, three hours in length in its original form, is a spellbinding retelling of Ahab's and Jezebel's wicked reign and gruesome end. Dr. Lee's title captures perfectly the principle of God's certain justice, played out in the lives of Israel's infamous king and his pagan wife. Micah 2:2 They covet fields and then seize them, and houses, and take them away. They rob a man and his house, a man and his inheritance. Covet Exodus 20:17; 1 Kings 21:2-19; Job 31:38; Isaiah 5:8; Jeremiah 22:17; Amos 8:4; Habakkuk 2:5-9; 1 Timothy 6:10 They rob Mic 3:9; Exodus 22:21-24; 2 Kings 9:26; Nehemiah 5:1-5; Job 24:2-12; Ezekiel 18:12; 22:12; Amos 8:4; Malachi 3:5; Matthew 23:14 1 Samuel 12:3,4 SEIZING LAND SEIZES LIVELIHOOD! Covet… seize - (Covetousness) Covet means to wish for enviously, to desire what belongs to another. They were in clear violation of the Tenth Commandment (Ex 20:17; cf. Ex 22:26; 23:4–9). The heart of their sin was the coveting in their heart! (Jer 17:9, cf Ro 7:7,8-note) Coveting always exists "internally" long before it is manifest externally! Their outward actions sprang from their inward contempt of God's Law! Lest we miss the application of this verse, let every reader confess - we are too often guilty of this often subtle, albeit serious sin! When we covet we desire to possess something belonging to another which indicates we are not satisfied with what God has already given us (James 1:17-note)! Matthew Henry - If covetousness reigns in the heart, compassion is banished; and when the heart is thus engaged, violence and fraud commonly occupy the hands. (Concise Commentary) Covet (02530)(chamad) means to lust, take pleasure in, desire passionately. It describes an inordinate, ungoverned, selfish desire. In the negative sense coveting “self-centered greed which longs for that which belongs to another.” (Limburg) Chamad describes pleasant trees in Eden (Ge 2:9). Unfortunately, the forbidden tree also became desirable (Ge 3:6) Some things such as God's Word are to be greatly "coveted" or desired (Ps 19:10). The Lxx translates chamad with verb epithumeo (in imperfect tense = an action that was repeated) which means literally to fix the desire upon (object could be good [Mt 13:17, Lk 22:15 used of Jesus] or bad [1Co 10:6]), to have a strong desire to do or secure something. Chamad - 20x - Ge 2:9; 3:6; Ex 20:17; 34:24; Dt 5:21; 7:25; Josh 7:21; Job 20:20; Ps 19:10; 39:11; 68:16; Pr 1:22; 6:25; 12:12; 21:20; Song 2:3; Isa 1:29; 44:9; 53:2; Mic 2:2. Usage in the NAS: attracted(1), covet(6), coveted(1), delight(1), desirable(2), desire(1), desired(2), desires(2), pleasing(1), precious(2), precious things(1), took great delight(1). Seize (fields) - These wealthy robber barons were going against God's wisdom which said "Do not rob the poor because he is poor." (Pr 22:22a) Indeed, land grabbing was historically a serious offense in Israel and Judah (cf See the "Woe" in Isa 5:8-note See also Ahab coveting and seizing the field of Naboth = 1Ki 21:1-16, 4, cf Dt 28:17, 1Sa 8:11, 14-17, Neh 5:1-3, Pr 23:10,11). The Mosaic Law required that the land remain within the families and the tribes, but in a sense they were only "leasing" the land from God. The prideful, powerful profiteers forgot that ultimately the land belonged to God (Lev 25:2, 23-34, 38), not to whoever had the power to seize it! These prideful power brokers forgot that God says He "delivers the afflicted from him who is to strong for him, and the afflicted and the needy from him who robs him." (Ps 35:10-note) Bruce Waltke - In that agrarian economy a person’s life depended on his fields, and for that reason his inheritance was carefully safeguarded by the Law. It was a sacred trust, not just another piece of real estate. If a person lost his fields, at best he might become a day laborer; at worst, he might become a slave. In either case he lost his independence, his freedom before God, and became a dependent of the land barons. (Commentary on Micah, Eerdmans, p. 106) Seize (01497)(gazal) is derived from a root that speaks of violence that goes beyond mere stealing or taking another's belongings but includes taking or robbing by force (first use is in context of land seizure! Ge 21:25). Thus gazal means means to tear away, to snatch, to rob. People lie in wait and rob those who come along the road (Jdg 9:25). Micah also uses gazal in Micah 3:2 in an accusation directed at the leaders "who tear off" the skin of the victims (metaphor). The Lxx translates gazal with the verb diarpazo (imperfect tense) which means to plunder thoroughly (Mt 12:29). Patterson - Hebrew wisdom tradition warned against robbing the poor because God is their protector (Pr 22:22; cf. Ps 35:10). This kind of robbery is one of the curses God would inflict upon the Israelites as punishment for their covenant disobedience (Dt 28:29)… The family inheritance of land was inalienable (Lev 25:23). Robbing people of their family property struck at the very core of the covenant relationship with Yahweh because the land was a family’s social security—loss of the family inheritance usually meant poverty for families so affected. Gazal - 30v - Gen 21:25; 31:31; Lev 6:4; 19:13; Deut 28:29, 31; Jdg 9:25; 21:23; 2 Sam 23:21; 1 Chr 11:23; Job 20:19; 24:2, 9, 19; Ps 35:10; 69:4; Pr 4:16; 22:22; 28:24; Isa 10:2; Jer 21:12; 22:3; Ezek 18:7, 12, 16, 18; 22:29; Mic 2:2; 3:2; Mal 1:13. Usage in the NAS: carried away(1), commit(2), commits(1), committed(1), consume(1), force(1), rob(3), robbed(6), robs(2), seize(2), seized(2), snatch(1), snatched(2), steal(1), take(1), taken by robbery(1), tear off(1), took by robbery(1), torn away(1). The psalmist aptly describes the actions and fate of these land grabbers in Micah 2… In pride the wicked hotly pursue the afflicted. Let them be caught (a prayer) in the plots which they have devised. For (term of explanation - explaining why the imprecatory prayer is justified) the wicked boasts of his heart’s desire, and the greedy man curses and spurns the LORD. (Ps 10:2-3-note)
Miquéias 2
Henry - The most haughty and secure in prosperity, are commonly most ready to despair in adversity. Woe to those from whom God turns away! (Concise Commentary) G Campbell
Miquéias 2
Henry - They said to those that prophesy, "Prophesy ye not," as Isaiah 30:10. They said to the seers, "See not do not trouble us with accounts of what you have seen, nor bring us any such frightful messages." They must either not prophesy at all or prophesy only what is pleasing. The word for prophesying here signifies dropping, for the words of the prophets dropped from heaven as the dew. Those that hate to be reformed hate to be reproved, and do all they can to silence faithful ministers. (cp Amos 7:10) (Commentary) Allen - Who could be so foolish as to want to demolish such comfortable doctrine? Playing Mr. Macabre to Micah’s Scrooge, they feel a not unnatural resentment toward this cheerless iconoclast (Ed: One who attacks settled beliefs, in this case even if they are false!). Why was there such a gulf between the two prophetic groups? Because these merchants of blessing misapplied truth, like Job’s comforters. Theirs was a word for the wrong people at the wrong time. They believed with fervor, but their faith was lopsided in its content. Subconsciously picking and choosing among God’s revealed truths, they glossed over aspects of his character that were more relevant to the present state of his people. Their very complacency was a symptom of a widespread disregard of God’s moral demands upon his people. McKay - Micah’s message was too critical of the influential groups on whom they depended for their livelihood for them to be comfortable. Scofield - 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." (cf similar opposition to God's prophets - Isa 30:9-11 = "Speak to us pleasant [smooth] words!", Jer 5:31, Amos 2:12, Amos 7:10-13, cf the attitude in the last days 2Ti 4:2-4-note). Gaebelein - The true prophet was accused of childish babbling, when the real babblers were the false prophets (cf Mic 2:11).
Miquéias 2
Henry - Oppressing God's poor is another sin they are charged with, as before (Mic 2:1,2), for it is a sin doubly hateful and provoking to God… When they contemned God's prophets and opposed them they broke out into all other wickedness; what bonds will hold those that have no reverence for God's word? Those who formerly rose up against the enemies of the nation, in defense of their country and therein behaved themselves bravely, now of late rose up as enemies of the nation, and, instead of defending it, destroyed it, and did it more mischief (as usually such vipers in the bowels of a state do) than a foreign enemy could do. They made a prey of men, women, and children… Note: The righteous God will certainly reckon for injuries done to the widows and fatherless, who, being helpless and friendless, cannot otherwise expect to be righted. (Commentary) Micah 2:9 "The women of My people you evict, each one from her pleasant house. From her children you take My splendor forever. women or, wives. cast. Mic 2:2; Matthew 23:14; Mark 12:40; Luke 20:47 from their children 1 Samuel 26:19; Joel 3:6 my glory Psalms 72:19; Ezekiel 39:21; Habakkuk 2:14; Zechariah 2:5; 2 Corinthians 3:18; 4:6 NET Micah 2:9 You wrongly evict widows among my people from their cherished homes. You defraud their children of their prized inheritance. The women of My people you evict - These were presumably widows. Evict (01644)(garash) means to drive out or cast out and describes forcible expulsion. This accusation returns to the land seizures in Mic 2:1-2. This was in violation of Ex 22:22-24 (cf Dt 27:19) Lxx translates garash here with the verb aporripto = to throw away, to cast down, "to cast forth from one's country" (LS), "cause a sudden or forcible separation." (BDAG) Garash - 45v- NAS Usage: dismissed(1), dispossessed(1), divorced(5), drive(16), driven(6), driven it away(1), driving(1), drove(8), drove them away(1), evict(1), expelled(1), surely drive(1), toss(1), tossed about(1), tossing(1). Gen 3:24; 4:14; 21:10; Exod 2:17; 6:1; 10:11; 11:1; 12:39; 23:28ff; 33:2; 34:11; Lev 21:7, 14; 22:13; Num 22:6, 11; 30:9; Deut 33:27; Josh 24:12, 18; Judg 2:3; 6:9; 9:41; 11:2, 7; 1 Sam 26:19; 1 Kgs 2:27; 1 Chr 17:21; 2 Chr 20:11; Job 30:5; Ps 78:55; 80:8; Prov 22:10; Isa 57:20; Ezek 31:11; 36:5; 44:22; Hos 9:15; Amos 8:8; Jonah 2:4; Mic 2:9; Zeph 2:4. Each one from her pleasant house. From her children you take My splendor (glory) forever - This is a difficult passage, but McKeating explains it this way "Micah draws a pathetic picture of the eviction of a peasant family; the women driven from their pleasant homes, the children robbed of their expectations, of their title to share in God’s own land, His glory.” NET Note adds "this probably refers to the dignity or honor the LORD bestowed on each Israelite family by giving them a share of his land to be inherited perpetually from one generation to another within each family." The effect on a nation's youth could be devastating for one "lost generation" can bring a major blight on the hopes of a nation. Micah 2:10 Arise and go, For this is no place of rest because of the uncleanness that brings on destruction, A painful destruction. Arise and go Deuteronomy 4:26; 30:18; Joshua 23:15,16; 1Kings 9:7; 2Kings 15:29; 17:6; 2Chronicles 7:20; 2Chronicles 36:20,21 for Deuteronomy 12:9; Psalms 95:11; Hebrews 4:1-9 because Leviticus 18:24-28; 20:22-26; Psalms 106:38; Jeremiah 3:2 it shall Jeremiah 9:19; 10:18; Ezekiel 36:12-14 See Spurgeon's Sermon on this passage - A Clarion Call to Saints and Sinners (2225) - Micah 2:10 NLT - Up! Begone! This is no longer your land and home, for you have filled it with sin and ruined it completely. Arise and go - Poetic justice indeed! The evictors who wrongly drove widows from their homes would be divinely evicted (exiled) from the land which should have been a land of rest and blessing. The prophetic warning of Lev 18:27-28 would be fulfilled! God always keeps His Word, for good or bad! Those who had rejected the message through God's prophet (Mic 2:6) would now be rejected. Those who said do not speak out, would now be cast out! There is a general principle in Micah 2 which shows that God does not allow His people to continue in sin without warning them of consequences of their sins (the exile had not yet occurred but was looming on the horizon). In His mercy and in His warning, there is an open (but finite) door of opportunity to repent and return to righteousness. Is He warning you of some sin of which you refuse to repent? If so, beware, for the consequences of sin are sure to surface! (Pr 28:13-note) Patterson writes that these two imperatives (commands) "signal Israel’s exile from the land of covenant promise in anticipation of the later promise of restoration (Mic 2:13; cf. Lev 18:24–30)." (See also 1Ki 9:7; 2Ki 15:29; 17:6; 2Chr 7:20; 2Chr 36:20,21) For this is no place of rest (which it was supposed to be - Ps 95:11) - The promised land is no longer a place of rest (Heb = menuchah; Lxx = anapausis) (cf Dt 12:9-10, Josh 22:5, Josh 23:1, Ps 95:11, cp Heb 4:8-9-note) for these evil doers. When they turned to idols, their rest gave way to over 300 years of repeated cycles of "unrest" as described in the Book of Judges (See Judges). It is an ironic twist that just as God had used Israel to dispossess the pagan Canaanites because their abominable iniquities (which had become "full" or complete in Ge 15:16), He would now use the pagan Assyrians to cast the Ten Northern tribes out of the land for a period of time (cf the clear warning in Lev 18:24-28). Israel had forgotten aged Joshua's parting words - And it shall come about that just as all the good words which the LORD your God spoke to you have come upon you, so the LORD will bring upon you all the threats, until He has destroyed you from off this good land which the LORD your God has given you. When you transgress the covenant of the LORD your God, which He commanded you, and go and serve other gods, and bow down to them, then the anger of the LORD will burn against you, and you shall perish quickly from off the good land which He has given you. (Josh 23:15-16, cf Dt 30:18) Because (term of explanation) of the uncleanness (Lxx translates with akatharsia) that brings on destruction (Lxx translates with diaphtheiro) - The Northern 10 tribes had defiled the land and the worship of Jehovah with their impure, idolatrous (syncretistic) practices. Note that moral corruption always ruins (note also that the Greek verb diaphtheiro includes the picture of a person wasting away)! Matthew Henry - You shall have neither contentment nor continuance in it, because it is polluted by your wickedness.'' Sin is defiling to a land, and sinners cannot expect to rest in a land which they have polluted, but is will spew them out, as this land spewed out the Canaanites of old when they had polluted it with their abominations, Lev. 18:27, 28. (Commentary) Spurgeon's Morning and Evening applies Micah 2:10 to all of our lives - The hour is approaching when the message will come to us, as it comes to all—“Arise, and go forth from the home in which thou hast dwelt, from the city in which thou hast done thy business, from thy family, from thy friends. Arise, and take thy last journey.” And what know we of the journey? And what know we of the country to which we are bound? A little we have read thereof, and somewhat has been revealed to us by the Spirit; but how little do we know of the realms of the future! We know that there is a black and stormy river called “Death.” God bids us cross it, promising to be with us. And, after death, what cometh? What wonder-world will open upon our astonished sight? What scene of glory will be unfolded to our view? No traveler has ever returned to tell. (Ed: One wonders what Spurgeon would say about the books even popular among Christians that detail near death experiences-see short note) But we know enough of the heavenly land to make us welcome our summons thither with joy and gladness (cf Rev 21-note Rev 22-note). The journey of death may be dark, but we may go forth on it fearlessly, knowing that God is with us as we walk through the gloomy valley, and therefore we need fear no evil (Ps 23:4-note). We shall be departing from all we have known and loved here, but we shall be going to our Father’s house—to our Father’s home, where Jesus is—to that royal “city which hath foundations, whose builder and maker is God.” (Heb 11:10-note) This shall be our last removal, to dwell forever with Him we love, in the midst of His people, in the presence of God. Christian, meditate much on heaven, it will help thee to press on, and to forget the toil of the way. This vale of tears is but the pathway to the better country (Heb 11:10-note): this world of woe is but the stepping-stone to a world of bliss. Prepare us, Lord, by grace divine, For thy bright courts on high; Then bid our spirits rise, and join The chorus of the sky Micah 2:11 "If a man walking after wind and falsehood had told lies and said,' I will speak out to you concerning wine and liquor,' He would be spokesman to this people. a man 1 Kings 13:18; 22:21-23; 2 Chronicles 18:19-22; Isaiah 9:15; Jeremiah 14:14; 23:14,25,32; Jeremiah 27:14,15; 28:2,3,15; 29:21-23; Ezekiel 13:3-14,22; 2 Corinthians 11:13-15; 2 Thessalonians 2:8-10; 2 Peter 2:1-3; 1 John 4:1; Revelation 16:13,14 walking after wind and falsehood had told lies Mic 3:5,11; 1 Kings 22:6; Jeremiah 6:13,14; 8:10,11; 23:17; Romans 16:18; Philippians 3:19; 2 Peter 2:13-19 he shall Isaiah 30:10,11; Jeremiah 5:31; 2 Thessalonians 2:11 NET Micah 2:11 If a lying windbag should come and say, 'I'll promise you blessings of wine and beer,' (Heb = I will foam at the mouth concerning wine and beer.") he would be just the right preacher for these people (Heb =he would be the foamer at the mouth for this people.")! Micah reverts to the theme of the false prophet (See also Mic 3:5,11) If a man walking after wind and falsehood had told lies and said,' I will speak out to you concerning wine and liquor,' He would be spokesman to this people. - Micah presents a sarcastic description of the false prophets. Note that the Hebrew words for falsehood (sheqer, 08267) and told lies (kazab, 03576) are consistently associated with false prophets in the OT (Isa 9:15, Jer 5:31, Ezek 13:22). Imagine a preacher speaking of wine and liquor, but that is what these apostates wanted - ear tickling messages (cf 2Ti 4:3-4-note)! Jeremiah aptly summed up the effects of the false prophets writing "they heal the brokenness of the daughter of My people superficially." (Jer 8:11a) The NLT paraphrases it "Suppose a prophet full of lies were to say to you, "I'll preach to you the joys of wine and drink!" That's just the kind of prophet you would like!" Hot air messages from liars for hire! Kaiser remarks that these wind bags "exalt the benefits of God’s promises, but do not tell God’s people that there are conditions to receiving those benefits or that the people should walk faithfully with their Lord. It was all so much drivel! This extreme example of antinomianism was tolerated—and indeed encouraged—by the rich and powerful because it did not challenge their lifestyles." McComiskey - The people of this time had an intense desire for the fruits of their affluent society, expressed in the terms “wine” and “beer.” So if someone were to preach to them of greater affluence and prosperity, they would listen to him; and he would readily find acceptance among them. The implication is that Micah’s message of doom was unacceptable to those who were basking in the affluence of the eighth century. Patterson - Micah’s experience serves as a reminder to the Christian church that not only must we preach the “whole purpose” of God (Acts 20:27, NRSV; “I didn’t shrink from declaring all that God wants you to know,” NLT), but also we must be committed to teach and live out “wholesome teaching” (Titus 1:9-note, Titus 1:13-note; Titus 2:1-note). The Lord sent his prophets to Israel in Old Testament times to cut them to pieces and slaughter them with his words (Hos 6:5). The same should be no less true today, as M. J. Dawn would challenge us: “In a society doing all it can to make people cozy, somehow we must convey the truth that God’s Word, rightly read and heard, will shake us up. It will kill us, for God cannot bear our sin and wants to put to death our self-centeredness” (Ed: cf Mk 8:34-36) (1995:206). False Prophets are Characterized by… 1. Adultery (Jer. 23:14) 2. Lying (Micah 2:11) 3. Treachery (Zeph. 3:4) 4. Opportunistic (Micah 3:11) 5. Drunkenness (Isa 28:7) Micah 2:12 “I will surely assemble all of you, Jacob, I will surely gather the remnant of Israel. I will put them together like sheep in the fold; Like a flock in the midst of its pasture They will be noisy with men. surely assemble Mic 4:6,7; Isaiah 11:11; 27:12; Jeremiah 3:18; 31:8; Ezekiel 37:21; Hosea 1:11 I will put Mic 7:14; Jeremiah 23:3; 31:10; Ezekiel 34:11,22,31 Bozrah Genesis 36:33; Isaiah 34:6; Amos 1:12 they Jeremiah 31:7-9; Ezekiel 36:37; Zechariah 8:22,23; 9:14,15; 10:6-8 Micah 2:12KJV I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men. Micah 2:12NET I will certainly gather all of you, O Jacob, I will certainly assemble those Israelites who remain. I will bring them together like sheep in a fold, like a flock in the middle of a pasture; they will be so numerous that they will make a lot of noise. American Standard Version I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as a flock in the midst of their pasture; they shall make great noise by reason of the multitude of men. English Revised Version I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah: as a flock in the midst of their pasture, they shall make great noise by reason of the multitude of men. Literal Standard Version I surely gather you, O Jacob, all of you, | I surely bring together the remnant of Israel, | Together I set it as the flock of Bozrah, | As a drove in the midst of its pasture, | It makes a noise because of man. Webster's Bible Translation I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men. World English Bible I will surely assemble all of you, Jacob. I will surely gather the remnant of Israel. I will put them together as the sheep of Bozrah, as a flock in the middle of their pasture. They will swarm with people. Young's Literal Translation I do surely gather thee, O Jacob, all of thee, I surely bring together the remnant of Israel, Together I do set it as the flock of Bozrah, As a drove in the midst of its pasture, It maketh a noise because of man. IN JUDGMENT GOD OFFERS HOPE: THE PROMISE OF RESTORATION The interpretation of the prophecy in Micah 2:12-13 has been quite varied over the centuries since it was first written. To be sure the abrupt transition from the preceding pronouncement of darkness and gloom stands in stark contrast to the present prophecy of light and liberty for Israel! In addition the message of genuine hope found in Micah stands in contrast to the message of false hope promulgated by the false prophets in Micah 2:11NLT (cf Micah 3:5, 6, Jer 5:31, 14:14, 23:25-26). OT scholar Thomas McComiskey notes that "the following commentators interpret Micah 2:12–13 as a prophecy of disaster: Ephraem Syrus, Theodoret of Cyrus, David Qimi, Calvin, Grotius, Tarnovius, and Hoonacker; the Exegesis, however, bears out the more traditional interpretation that it is a prophecy of hope and salvation. A major problem with the latter interpretation is the sudden shift of form from prophecies of reproach and doom to this one of hope. The same breath-taking shift, however, takes place between Micah 3 and Micah 4; in the opposite direction between Micah 5 and Micah 6; and between Micah 6:1–7:7 and Micah 7:8–20. As noted in the Introduction the book’s theme is that after judgment the Lord will preserve a triumphant remnant. Micah intimated a future hope in Mic 3:5 and Mic 3:7; here he develops it… In this oracle Micah contrasts the true prophet’s message of salvation with that of the false. False prophets promised no judgment; true prophets threatened judgment but promised salvation through it for the righteous remnant. (The Minor Prophets: An Exegetical and Expository Commentary) (Bolding added) See Spurgeon's Sermon on this passage - The Breaker and the Flock (1954) - Micah 2:12-13 Excerpt from Spurgeon's Introduction: You will remember, dear friends, from our reading last Sabbath morning, in the second chapter of the Book of Micah, that the prophet was delivering reproofs and rebukes against a sinful people, a people who tried to straiten the Spirit and silence the voice of prophecy, and refused to listen to the messengers of God (Mic 2:6-7NLT). He threatened them with condign (deserved) punishment from the Most High. To our surprise, in the very midst of the threatening he delivers a prediction brimming with mercy (Micah 2:12-13). Not only is not the Spirit of the Lord straitened, but even the people of the Lord are not to be straitened; for One has come forth Who will be to them both Liberator and Leader. Judgment is God’s strange work, and he rejoices even in the midst of threatening to turn aside and utter gracious words to obedient souls. Surely the brightest and most silvery drops of love that have ever distilled upon men have fallen in close connection with storms of divine justice. The acceptable year of the Lord is near by the day of vengeance of our God (Isa 61:2KJV). The blackness of the tempest of His wrath acts as a foil to set forth more brightly the glory of His grace. In this case the thunder-bolts stay their course in mid-volley: when the prophet is hurling destruction upon sin and sinners he pauses to interpose a passage of promise most rich and gracious—a passage which I wish to open up to you at this time, as the Spirit of God shall enable me… I have no doubt that the first fulfilment of this prophecy was given when Cyrus conquered Babylon and gave permission for Israel to return to their own land (2Chr 36:22-23). Cyrus may be regarded as the Breaker; for the prophet Isaiah wrote concerning him: “Thus saith the Lord to his anointed (Hebrew = mashiyach), to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron.” (Isa 45:1-2KJV) Then the willing-hearted of Israel gathered together to rebuild the house of the Lord (Ezra 1:5), and to this centre multitudes hastened, the Lord being with them and sending them prosperity. It was of these favored ones that we find a striking fulfilment of our text as to the noise made by the concourse of men. Ezra tells us that “the people shouted with a loud shout, and the noise was heard afar off.” (Ezra 3:13KJV) Then was this promise in a measure fulfilled. But, brethren, the promises of the Lord are perennial springs for ever overflowing with new fulfillments. In the latter days, the God of Israel, in abundant grace, will remember His covenant with Abraham, Isaac, and Jacob, and will gather together His ancient nation, who are at this time a people scattered and peeled. These shall be converted to the Christ of God, and then shall be accomplished the word of the prophet: “I the Lord will be their God, and my servant David a prince among them.” (Ezekiel 34:24) The Son of David, whom their fathers slew, not knowing what they did, shall be made known to them as the Promised Seed, and then they shall look on Him Whom they have pierced, and they shall mourn for Him (Zech 12:10). May this day soon come! Then shall the veil be taken away from their hearts (2Cor 3:13-17-note), and the cloud shall no longer hang over Israel’s head, but the Lord shall restore them, and they shall rejoice in Him. The day cometh when the Breaker shall go up before them, and the King at the head of them, and they shall be brought again unto the inheritance of their fathers. FROM BLIGHT TO BLESSING I will surely assemble all of you, Jacob (More literally - Assembling I will assemble) - Why would God abruptly give this prophecy after just describing the coming judgment of Judah? Recall that in the midst of His wrath, Jehovah always remembers mercy. And so this prophecy is clearly given to provide hope (Biblical hope is not "hope so" but is an absolute assurance of future good - see our Blessed Hope) and comfort to the Jews who would soon be experiencing the disciplining hand of Jehovah. Within less that 120 years Judah would be taken into exile in Babylon. To whom is the prophet speaking? The phrase all of you, Jacob… Israel, would strongly support that this prophecy is not given only to the southern kingdom of Judah, but is given to all Israel (Southern and Northern Kingdoms). The word "all" (Hebrew = kol; Lxx = pas) in both the Hebrew and Greek convey the idea of all without exception, everyone of something, in this case, every one of the Jews who is part of the believing remnant, those Jews who have placed their faith in Jehovah-Jesus when He returns as their "Breaker." Again Micah repeats this truth of the blessed hope of Jehovah Himself regathering Israel… (Mic 4:6-7) “In that day,” declares the LORD, “I will assemble ('asaph) the lame and gather (qabats) the outcasts, even those whom I have afflicted. I will make the lame a remnant and the outcasts a strong nation, and the LORD will reign over them in Mount Zion from now on and forever. (Clearly a Millennial promise) Compare similar promises from other prophets… (Ezek 37:21) “Say to them, ‘Thus says the Lord GOD, “Behold, I will take the sons of Israel from among the nations where they have gone, and I will gather them from every side and bring them into their own land; (Hos 1:11) And the sons of Judah and the sons of Israel will be gathered (qabats) together, and they will appoint for themselves one leader, and they will go up from the land, for great will be the day of Jezreel. Where will this occur? McComiskey says Jerusalem,but there is no clue in this passage that the place is the Holy City. The NAS and ESV translate the Hebrew word botsrah as "fold", describing an enclosure as for sheep. There seems little doubt that the Hebrew word for "fold" (botsrah) is very closely related to the proper noun see map above) as both are derived from the same root batsar meaning to cut off, to make inaccessible, or to enclose. While these facts suggest the possibility that Bozrah may be the place of gathering to which Micah refers, one can probably not be absolutely dogmatic. On the other hand Messianic Jewish scholar Arnold Fruchtenbaum favors this as the city of Bozrah. When would Micah 2:12-14 be fulfilled? While there may have been a partial fulfillment of this prophecy when Judah returned from 70 years exile in Babylon, there was not complete fulfillment because the other 10 tribes were "lost" having been taken exile into Assyria. The establishment of Israel as a nation in 1948 would not fulfill this prophecy. A J
Miquéias 2
Henry - I will bring you together again, and not one of you shall be lost, not one of you shall be missing. I will surely gather the remnant of Israel, that remnant that is designed and reserved for salvation they shall be brought to incorporate in one body. Assemble (0622)(asaph) basically signifies bringing together to a common point and so means to gather, to take away, to harvest (Jer 12:9, Nu 11:32, Isa 10:14, etc). There is a similar contextual use in Micah 4:6. Both uses in Micah are translated in the Lxx with the verb sunago (synago) which means (in passive voice as here) to be gathered together. God is the One Who shall accomplish the gathering of all the tribes of Israel (including the ten "lost" tribes). Literal Hebrew - Jacob all of you, assembling I will assemble Surely… surely - God's Word never fails, but when He uses "surely" twice.
Miquéias 2
Henry - Sheep are inoffensive and sociable creatures they shall be as the flock in the midst of their fold, where they are safe under the shepherd's eye and care and they shall make great noise (as numerous flocks and herds do, with their bleating and lowing) by reason of the multitude of men (for the sheep are men, as the prophet explains this comparison, Ezekiel 34:31), not by reason of their strifes and contentions, but by reason of their great numbers. They will be noisy with men - Who are they? The Jews (cf Ezek 34:31) Why will they be noisy? Not because of strife or contention (there is no suggestion of that in the context), but by there sheer multitude (cf Isa 49:19-20), even as a large herd of sheep can be quite noisy with bleating and lowing. The NET Bible paraphrases it "they will be so numerous that they will make a lot of noise." We see a parallel truth in these passages… (Jer 31:7-9) For thus says the LORD, “Sing aloud with gladness for Jacob, And shout among the chief of the nations; Proclaim, give praise and say, ‘O LORD, save Your people, The remnant of Israel.’: 8 “Behold, I am bringing them from the north country, And I will gather them from the remote parts of the earth, among them the blind and the lame, The woman with child and she who is in labor with child, together; A great company, they will return here. 9 “With weeping they will come, And by supplication I will lead them (cp Mic 2:13b); I will make them walk by streams of waters, On a straight path in which they will not stumble; For I am a father to Israel, And Ephraim is My firstborn.” (Ezek 36:37) ‘Thus says the Lord GOD, “This also I will let the house of Israel ask Me to do for them: I will increase their men like a flock. (Zech 10:6-8) “I will strengthen the house of Judah, And I will save the house of Joseph, And I will bring them back, (Why?) Because I have had compassion on them; And they will be as though I had not rejected them, For I am the LORD their God (Faithful to the Abrahamic Covenant) and I will answer them. 7 “Ephraim will be like a mighty man, and their heart will be glad as if from wine; Indeed, their children will see it and be glad, Their heart will rejoice in the LORD. 8 “I will whistle for them to gather them together, for I have redeemed them (Ro 11:25-27-note); And they will be as numerous as they were before. Micah 2:13 The Breaker goes up before them; They break out, pass through the gate, and go out by it. So their King goes on before them, and the LORD at their head.” breaker Isaiah 42:7,13-16; 45:1,2; 49:9,24,25; 51:9,10; 55:4; 59:16-19; Jeremiah 51:20-24; Daniel 2:34,35,44; Hosea 13:14; Zechariah 12:8; 1Corinthians 15:21-26; Hebrews 2:14,15 they have Zechariah 10:5-7,12; 12:3-8 their Isaiah 49:10; 51:12; 52:12; Jeremiah 23:5,6; Ezekiel 34:23,24; Hosea 1:11; 3:5; Zechariah 9:14,15; John 10:27-30; Hebrews 2:9,10; 6:20; Revelation 7:17; 17:14; Revelation 19:13-17 KJV Micah 2:13 The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them. NET Micah 2:13 The one who can break through barriers will lead them out they will break out, pass through the gate, and leave. Their king will advance before them, The LORD himself will lead them. CSB Micah 2:13 One who breaks open the way will advance before them; they will break out, pass through the gate, and leave by it. Their King will pass through before them, the LORD as their leader. ESV Micah 2:13 He who opens the breach goes up before them; they break through and pass the gate, going out by it. Their king passes on before them, the LORD at their head. GWN Micah 2:13 The LORD will open the way and lead them. They will break out, go through the gate, and leave. Their king will travel in front of them. The LORD will lead the people. NAB Micah 2:13 With a leader to break the path they shall burst open the gate and go out through it; Their king shall go through before them, and the LORD at their head. NIV Micah 2:13 One who breaks open the way will go up before them; they will break through the gate and go out. Their king will pass through before them, the LORD at their head." NJB Micah 2:13 their leader will break out first, then all break out through the gate and escape, with their king leading the way and with Yahweh at their head. NKJ Micah 2:13 The one who breaks open will come up before them; They will break out, Pass through the gate, And go out by it; Their king will pass before them, With the LORD at their head." NLT Micah 2:13 Your leader will break out and lead you out of exile, out through the gates of the enemy cities, back to your own land. Your king will lead you; the LORD himself will guide you." RSV Micah 2:13 He 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. YLT Micah 2:13 Gone up hath the breaker before them, They have broken through, Yea, they pass through the gate, Yea, they go out through it, And pass on doth their king before them, And Jehovah at their head! Amplified - The Breaker [the Messiah] will go up before them. They will break through, pass in through the gate and go out through it, and their King will pass on before them, the Lord at their head. Footnote = Over and over again the prophets unveiled the full dimensions of God’s judgment and salvation. God must punish His rebellious people but will afterward redeem them. Israel will be carried into captivity, yet a remnant will return. The Messiah, the One who breaks open the way, will lead them back home, and will restore the kingdom of David. HAPORETZ THE BREAKER THE KING THE MESSIAH THE HEAD The Breaker is come up before them (ESV = "He who opens the breach goes up before them"; NIV, HCSB = "One who breaks open the way will advance before them"). "The Breaker" is transliterated "Haporetz (Happores)" Notice that it is no longer Jehovah Who is speaking, but the prophet Micah. Before them - Before is the Hebrew noun panim/paniym (06686) which means face or countenance and is derived from the verbal root panah (06680) which means to turn toward. Panim/paniym is found only in the plural form in the OT and frequently refers literally to one's face but as in this passage can function as a preposition, literally meaning "facing" and translated before or in front of. The face of a person provides a window into their emotions, their inner intent, and here we see the Face Israel is to keep in continual focus is the Lord Jesus Christ, the Breaker. This is a good picture for all of God's sojourning saints - the way out of this world has been wrought by Jesus' finished work on the Cross, but we face "many snares and toils" and it is imperative that we keep our eyes fixed on Jesus the Pioneer (Source) and Perfector of our faith. (Heb 12:2-note) When we take our eyes off of Jesus, we are vulnerable to being ensnared by the "brambles" or devoured by the "ravenous wolves" of this fallen world! (See Anne Ortlund's modern classic - Fix Your Eyes On Jesus) Matthew Henry writes - "Omnipotence for their van-guard. Their King shall pass before them, to head them in the way, even Jehovah (He was their king) on the head of them, as He was on the head of the armies of Israel when they followed the pillar of cloud and fire through the wilderness (Ex 13:21) and when he appeared to Joshua as Captain of the Lord's host (Joshua 5:13-15)… Christ is… Jehovah; He heads them, passes before them, brings them out of the land of their captivity, brings them into the land of their rest. " Note the parallel names Breaker, King, LORD (Jehovah, Yahweh), Head. In short, the Breaker is Yahweh and His Name is Jesus and here we see Him doing what He does best (and what He Alone can do) --- Save, Rescue, Deliver! Davis observes - We should not miss the fact that He ‘shall go up before them’ and ‘passes on before them’; it indicates that He both smashes and stays, that He both liberates and leads. He is not a deliverer just for the moment of need, but for the long haul. NET Note - The verb form (of "breaks") is understood as a perfect of certitude, emphasizing the certainty of this coming event. Notice the order - The people do not break out and pass through the gate UNTIL the Breaker Who goes before them has broken through. Then the people break out of the enclosure as they follow the One Who makes the breach. Can you see any parallels for your spiritual life? Let the words of Martin Luther give you a "clue" as how we can apply the truth that Jesus is the Breaker Who makes the way for us to follow… Did we in our own strength confide, our striving would be losing; Were not the right Man on our side, the Man of God’s own choosing: Dost ask who that may be? Christ Jesus, it is He; Lord Sabaoth, His name, from age to age the same, And He must win the battle. They break out - This is the same verb (parats - see below) picturing the Jews as "breaking out" of the enclosure, following Christ, the Chief Shepherd (1Pe 5:4-note), "the great Shepherd of the sheep" (Heb 13:20-note). The people do not break out until the Breaker, Who goes before them, has broken through. The people break out of the enclosure as they follow in the footsteps of the One Who makes the breach (Beloved is this not a good model for us to emulate today? Jesus our "Breaker" has broken the power of sin, but we experience the freedom He provides only as we follow Him, obeying His lead, surrendering to His Spirit Who leads us - Gal 5:18-note). The Breaker first opens the breach from the enclosure and then people of Israel break out, pass through the gate, and follow their King, Jehovah, their Head (Leader). Breaker (06555)(parats) means to break through; burst out (qal); to spread abroad (niphal); to be broken down (pual); break loose (hitpael). MacKay - The word (parats) could be used for breaking down the wall of a captured city (2Kings 14:13). It was also used of divine anger breaking out against those who have offended God (Ex 19:22). It can also mean to urge someone to a particular course of action (1Sam. 28:23). It (parats) is a word which speaks of power that sweeps all obstacles before it, effectively undermining and demolishing all that would resist it. It is a presentation of the LORD as a warrior overthrowing His enemies (Isa. 42:13; Jer. 9:16–19). The idea of parats is break down the hedge, break down the wall, break through a barrier or retainer, break into the house of God, tear down the wall of Jerusalem. Parats described the breaking open of a barrel of water, the breaching of a wall during a siege or the bursting of a dam. In a military context parats referred to a sudden, violent, devastating attack. When God is subject it often describes His punitive activity upon individuals (2Sa 6:8) or upon Israel - 1Chr 15:13; Isa 5:5; Ps 60:1; 80:12; 89:40, Ex 19:22. Micah's contemporary Isaiah describes the breaking that "The Breaker" must do to His people because they have broken covenant! So now let Me tell you what I am going to do to My vineyard (Metaphorical description of His people): I will remove its hedge and it will be consumed; I will break down its wall and it will become trampled ground. (Isa 5:5) Parats is translated in the Septuagint (Lxx) of Micah 2:13 with the noun diakope (not used in NT; root verb diakopto = to cut in two, to cut through) which means a breach, a cleft, a divide, a gash, a channel, through the breach. (Diakope is used in Lxx of Jdg 21:15; 2Sa 5:20; 6:8; 1Chr 13:11; 14:11; Job 28:4; Pr 6:15; Mic 2:13). Webster says breach means describes the act of breaking or state of being broken; a rupture; a break; a gap Parats is used in 2Sa 5:20 where David declared "Jehovah has broken through my enemies." The Breaker Jehovah, the Messiah, breaks through every obstacle that stands in the way of Israel's restoration, even though formerly He was broke forth to destroy them for their transgressions (see use of parats with God as the subject and His people as the recipients = Ex 19:22, Jdg 21:15, Ps 60:1, Isa 5:5). Here Micah prophesies that the Messiah would break a way for Israel through their enemies. What a mighty God we serve! "The Demolisher. One Who beats down before them all barriers and impediments that obstruct their way." (Norton) In Jer 30:8 God says He "will break (shabar) his (enemy's) yoke from off their neck and will tear off their bonds," which describes The Breaker's liberating power for the remnant of Israel in the end times when He returns to restore Israel. Victor Hamilton - Parats is used often in a military or disaster situation. The subject may be God or man. When God is the subject, parats describes his punitive activity upon Israel herself (1Chr 15:13; Isa 5:5; Ps 60:1; 80:12; 89:40); upon one of her priests (Ex 19:22, 24); upon the individual (2Sam 6:8; Job 16:14); upon a recalcitrant king (2Chr 20:37); upon Israel’s enemies (2Sam 5:20; 1Chr 14:11). When parats is associated with man it often connotes malicious and destructive activity, for example, to describe what the Babylonians did to the walls of Jerusalem. In Neh 4:3 and Eccl 3:3 parats is used in contrast to bānâ “to build, erect,” showing that parats does not mean simply “to punch a hole through” but “to level, raze.” Another important nuance of parats is “to increase” (explained by KB, pp. 780–81, as “to break over (by plenty), i.e., increase”). Some have suggested that there are actually two roots here “to break” and “to increase” (Guillaume; see bibliography) or “to break through” and “command” (Driver; see bibliography). When parats means “to increase” it refers to an increase either in produce (Job 1:10; Pr 3:10) or in progeny (Gen 28:14; 1Chr 4:38). This increase may be due to the assistance of a friend or relative (Ge 30:30, 43) but more often is due to God’s grace (Ex 1:12; Isa 54:3). The inability to make increases, conversely, is indicative of God’s wrath (Hos 4:10). A third sense for parats is “to urge, be insistent” (1Sa 28:23, “they ‘pressed’ Saul to eat” i.e., they broke his abstinence; also, 2Sa 13:25, 27, David by Absalom; 2Ki 5:23, Gehazi by Naaman). (Theological Wordbook of the Old Testament) Swanson - 1. (qal) break down, i.e., destroy an object using impact (2Ki 14:13; 2Ch 20:37; 2Ch 24:7; 25:23; 26:6; Ne 3:35; Ps 80:12; 89:40; Eccl 3:3; 10:8; Isa 5:5; Mic 2:13), note: in some contexts, one may then invade the area that has been broken down; (qal pass.) be broken down (2Ch 32:5; Ne 2:13; 4:7; Pr 25:28); (pual) be broken down (Ne 1:3+); 2. (qal) be hostile, formally, break out, i.e., be in a state of opposition that may include harming or killing another (Ex 19:22, 24; 2Sa 5:20; 6:8; 1Ch 13:11; 14:11; 15:13; Job 16:14; Ps 60:1; Hos 4:2); 3.(qal) spread out, scatter, i.e., make linear movement from a central area to outer regions (Ge 28:14; Ex 1:12; 1Ch 13:2; 2Ch 11:23; 31:5; Job 1:10; Isa 54:3; Ps 106:29); 4. (qal) urge, i.e., speak in a way to encourage a particular type of behavior (1Sa 28:23; 2Sa 13:25, 27; 2Ki 5:23+); 5. (qal) increase, i.e., have a larger number of a quantity of a collection or mass as an extension of the linear spreading out of herds and flocks, implying prosperity (Ge 30:30, 43; 1Ch 4:38; Pr 3:10; Hos 4:10+); 6. (qal) be born birth, i.e., come out of the womb and so be born (Ge 38:29+); 7. (qal) dig, i.e., cut a shaft in the ground (Job 28:4+); 8. (hitp) rebel, break oneself away, i.e., to release oneself from the control of an authority as an act. of rebellion (1Sa 25:10+); 9. (nif) common, formally, widespread, i.e., pertaining to having many of a kind of event as a figurative extension of scattering and dispersing objects over an area (1Sa 3:1+), Parats - 48v - NAS Usage: became… prosperous(1), breaches(1), break(2), break their down(1), break down(1), break forth(1), breaker(1), breaking away(1), breaks through(2), broke(1), broke down(1), broken(3), broken down(5), broken through(2), destroyed(1), distributed(1), employ violence(1), everywhere(1), increase(1), increased(3), infrequent*(1), made(1), made an outburst(1), outburst*(2), overflow(1), sinks(1), spread(3), spread abroad(1), tear down(1), through(1), tore down(2), urged(4). Ge 28:14; 30:30, 43; 38:29; Ex 1:12; 19:22, 24; 1 Sam 3:1; 25:10; 28:23; 2 Sam 5:20; 6:8; 13:25, 27; 2Kgs 5:23; 14:13; 1Chr 4:38; 13:2, 11; 14:11; 15:13; 2Chr 11:23; 20:37; 24:7; 25:23; 26:6; 31:5; 32:5; Neh 1:3; 2:13; 4:3, 7; Job 1:10; 16:14; 28:4; Ps 60:1; 80:12; 89:40; 106:29; Pr 3:10; 25:28; Eccl 3:3; 10:8; Isa 5:5; 54:3; Hos 4:2, 10; Mic 2:13. An interesting use of parats in Genesis where 3 related words (one a proper noun) are used… (Ge 38:29) But it came about as he drew back his hand, that behold, his brother came out. Then she said, “What a breach (perets - 06556) you have made for yourself (parats - 06555)!” So he was named Perez (A Bursting Forth - 06557). Comment: The last phrase is more literally "'What! thou hast broken forth -- on thee is the breach;' and he calleth his name Pharez" [Or Perez - One Who Burst Forth] INSTRUCTIVE USE OF PARATS The parallel uses of parats in First Samuel and First Chronicles, both in the context of David fighting against a stronger enemy, are interesting… 2Sa 5:18-21 Now the Philistines came and spread themselves out in the Valley of Rephaim (a valley that descended SW about 3-4 miles from Jerusalem). 19 Then (strategic expression of time) David inquired of the LORD (cf Pr 3:6-note), saying (Note David asks 2 questions and received 2 answers), “Shall I go up against the Philistines ("In view of 2Sa 3:18 his duty seemed clear, but the question was, Is it God’s time for me to act now! "- A W Pink)? Will You give them into my hand ("he realized that victory was entirely dependent upon God—unless He delivered the Philistines into his hand, all would be in vain." - A W Pink)?” And the LORD said to David, “Go up, for I will certainly give the Philistines into your hand.” A W