Miquéias 7
Warren Wiersbe · Citado em PreceptAustin
Miquéias 7
Wiersbe - Few passages in Scripture contain so much “distilled theology” as Micah 7:18–20. We see in them a reflection of what God told Moses on the mount (Ex. 34:5–7). The better we know the character of God, the more we can trust Him for the future. The better we know the promises and covenants of God, the more peace we will have in our hearts when things fall apart. When Micah wrote this confession of his faith, the future seemed hopeless; yet he had hope because he knew God and fully trusted Him. No matter how dark the day, the light of God’s promises is still shining. No matter how confusing and frightening our circumstances, the character of God remains the same. You have every reason to trust Him! John Martin - Micah's final words of praise show that he had great faith in God's eventual out-working of His plans for His covenant people. Who is a God like You? - This reminds us of Micah’s name which means “Who is like the Lord?” The answer to this rhetorical question of course is "No one!" Micah then proceeds to glory in the boundless mercy and undeserved grace of God. A holy God pardoning unholy people! There is a song that speaks of how creation answers this question -- All Heaven Declares..."There is no God like Thee!" Kaiser applies the question "Who is like God" writing "The answer, of course, is that there is no one that even comes close to measuring up to who God is and to what He has done. So why, then, are we so intrigued by all the enticing sins of the times? And why are we so terrified by all the faces of the contemporary issues which are nothing but empty masks of our day? Should we not, instead, be encouraged by all the promises of God, if He so far exceeds every one else? In Ex 15:11 (the "Song of Moses") at a time when Israel had just experienced great victory (which foreshadows the victory described in Micah 7:7-20) we read "Who is like You among the gods, O LORD? Who is like You, majestic in holiness, Awesome in praises, working wonders?" Other occurrences of "Who is like..." (It is fascinating the last use of the phrase "Who is like..." is found in Rev 13:4 where the God-hating world lauds the anti-thesis of God! When one rejects the revelation of the true, living God, it is shocking how far they digress! In the final book God allows men who refuse to worship the truth to believe the lie. cp Ro 1:18-25, 2Thes 2:11-12, 8-10) Ps 35:10 All my bones will say, "LORD, who is like You, Who delivers the afflicted from him who is too strong for him, And the afflicted and the needy from him who robs him?" Ps 79:19 For Your righteousness, O God, reaches to the heavens, You who have done great things; O God, who is like You? Ps 89:8 O LORD God of hosts, who is like You, O mighty LORD? Your faithfulness also surrounds You. Ps 113:5 Who is like the LORD our God, Who is enthroned on high, Isa 44:7 'Who is like Me? Let him proclaim and declare it; Yes, let him recount it to Me in order, From the time that I established the ancient nation. And let them declare to them the things that are coming And the events that are going to take place. Jer 49:19 "Behold, one will come up like a lion from the thickets of the Jordan against a perennially watered pasture; for in an instant I will make him run away from it, and whoever is chosen I shall appoint over it. For who is like Me, and who will summon Me into court? And who then is the shepherd who can stand against Me?" Jer 50:44 "Behold, one will come up like a lion from the thicket of the Jordan to a perennially watered pasture; for in an instant I will make them run away from it, and whoever is chosen I will appoint over it. For who is like Me, and who will summon Me into court? And who then is the shepherd who can stand before Me?" Who pardons iniquity - Who forgives wrong. Pardons (05375)(nasa') has 3 basic meanings - (1) lift up literally or figuratively, (2) bear, carry, support; (3) take, take away. In the present context the sense is that of bearing or carrying guilt or punishment of sin. Cain was correct (in one sense) when he said "My punishment is too great to bear (nasa)" (Ge 4:13). We frequently find the expression "he shall bear (nasa') his iniquity (guilt, punishment)" (Lev 5:1, 17; 7:18; Nu 5:31;14:34, etc.) This usage of nasa' conveys the idea of bearing guilt of another by representation or substitution (see Lev 10:17 or the scapegoat in Lev 16:22). Nasa' is used in the great prophecy of the Messiah - "Surely our griefs He Himself bore" (Isa 53:4) As Kaiser says "God will “lift up” (for that is the literal meaning of “pardon” in the Hebrew) the burden of sin from the shoulders of all who will confess their sin and ask for His forgiveness. The Lxx translates pardons in Micah 7:18 with the verb exairo which means to remove, expel, drive out, to lift up. Used in 1Cor 5:13 to "remove the wicked man." Here in Micah the idea is to remove the wickedness or better the guilt incurred by the wickedness! It is interesting that there are two other uses in the Lxx of Micah - Micah 5:11 of tearing down their fortifications and Micah 5:12 of cutting off the sorceries. Nasa' - 7x in Micah - Micah 2:2, 4; 4:1, 3; 6:16; 7:9, 18. David writes "How blessed is he whose transgression is forgiven (Heb = nasa'; Lxx = aphiemi), Whose sin is covered!" (Ps 32:1) The meaning of the Greek word aphiemi gives us a great picture of what God does with iniquity, for aphiemi conveys the basic idea of an action which causes separation and means to send from one's self, to hurl away, to put away, to disregard. It conveys the basic idea of an action which causes separation and refers to total detachment, total separation, from a previous location or condition. In secular Greek aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot drop" (aphiemi). From this early literal use the word came to mean leave or let go. God "let's the pot drop" so to speak when it comes to our sins (if we are believers in the Sin Bearer, Jesus). Iniquity (05771)('avon) is from the verb which has the basic meaning of to bend, twist, distort. Avon thus is the iniquity or guilt which is associated with a twisting of the standard or deviation from it. Avon in fact is the Hebrew word which most distinctly unites sins of all kinds with their penal consequences. The Lxx translates avon in Mic 7:18 with adikia which means a condition of not being right, whether with God, according to the standard of His holiness and righteousness or with man, according to the standard of what man knows to be right by his conscience. Who...passes over the rebellious act of the remnant of His possession? (2Sa 12:13, Ex 34:7,9; Isa 43:25 Ps 103:8-9, 12 Ezekiel 33:11) - A rhetorical question expecting a resounding "No One!" The phrase "passes over" may be an allusion to the Passover (Heb - pecach) in Exodus 12 (Ex 12:11, 21, 48) where God promised "when I see the blood (of the paschal lamb) I will pass (Heb - pacach - spare) over you, and no plague will befall you to destroy you." (Cp Jn 1:29, 1Cor 5:7) We see this same truth in the NT where Paul describes Jesus "Whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over (paresis) the sins previously committed." (Ro 3:25-note; the same truth is taught in Heb 9:15 Passes over (05674)('abar) means to pass over, by or through, "to cover, to go beyond, to go along, to be crossed over, to make to cross over, to go through, to go away. This verb indicates the physical act of crossing or passing over and takes on a figurative usage that exhibits many variations in meaning. Two figurative meanings are of primary importance theologically; the verb means going beyond, overstepping a covenant or a command of God or man. Moses uses the word when charging the people with disobeying and overstepping the Lord’s commands (Num. 14:41; Josh. 7:11, 15). Esther 3:3 depicts Mordecai’s transgressing of the king’s command. The word is used of God’s passing over His people’s rebellion (Mic. 7:18); but also of His decision not to pass over or spare them any longer (Amos 7:8; 8:2). The verb relates to the placement of a yoke of punishment on the neck of Ephraim, God’s rebellious nation (Hos. 10:11; cf. Job 13:13)." (Baker) The Lxx translates 'abar in Micah 7:18 with the verb huperbaino which literally means to step over (as a boundary) or "to go beyond a high point on a scale of linear extent." Huperbaino can mean "trespass" in some contexts, and here in Micah paradoxically depicts God stepping over the "trespasses" or rebellious acts of men! Amazing mercy! Rebellious act (06588)(pesha') means transgression. Pesha has the basic idea of a breach of relationship between two parties. Pesha signifies willful deviation from the path of godly living and thus is rebellion against this path (see especially Amos 2:4). The Lxx translates pesha here with the noun asebeia which speaks of disregard for godly beliefs and godly practices, a lack of reverence (holy fear) for deity (the Living God) as displayed by sacrilegious words and deeds. Patterson - Pesha' means to commit a legal offense and signifies an act of rebellion in the form of social transgression. Andersen and Freedman (2000:170) further note, “in a political setting it means ‘treason,’ in religion ‘apostasy.’ Both ideas merge in idolatry as Israel’s worst violation of covenant obligations to Yahweh.” Summary - There are 3 primary Hebrew words for “sin”. Ps 51:1-3 is the OT's greatest statement on the nature of sin and uses all 3 of Hebrew words. Each is defined based on the existence of God's standard of righteousness (all that God is, all that God commands, all that God demands, all that God approves, all that God provides in Christ Jesus 1Co 1:30) established by God. 1). Chattah [02403] = miss the mark or to fall short of the divine standard. 2). Pesha' [06588] is “rebellion” or “transgression,” and indicates revolt against the standard. 3). 'Avon [05771] = iniquity or guilt is a twisting of the standard or deviation from it. Remnant - In context remnant (see short study) refers to those Jews who place their faith in the Messiah, an event which will be reach it's full fruition when Messiah returns (Ro 11:26-note). Micah's words were originally spoken of the faithful remnant of Israel before their Exile, but should be seen now in the fullness of God's revelation as applying to all of God's people. Indeed, God has passed over our iniquity before each of us was saved and now we as believers are His possession, bought with a price of Christ's precious blood and should passionately pursue glorifying Him in our bodies (cf 1Cor 6:19-20-note). Notice that the remnant is not perfect, but they are rebellious. Their guilt is passed over because of divine mercy. And the fact that they are the (believing) remnant is only because of God's grace (cp Eph 2:8-9). In bestowing grace God gives us what we don't deserve, while in mercy He does not give us what we do deserve, so that we humbly cry out with Micah "Who is a God like You?!" Remnant (rest) (07611)(sheerith) conveys the root idea of the verb sha'ar which is used to indicate that which has survived after an elimination process. It describes what remains. Baker adds that "Most significant was the technical use of this word by the prophets to denote the few among Israel or Judah that remained faithful to God (Isa. 37:32; Mic. 5:7[6], 8[7]); or those who survived the calamity of the exile (Zech. 8:11). Joseph declared that the purpose of his captivity was to preserve a remnant of Jacob’s lineage (Gen. 45:7)." The Lxx translates sheerith in Micah 7:18 with the adjective kataloipos which means left, remaining (Acts 15:17). Sheerith is translated (NAS) as - left(1), remnant(55), rest(7), survivors(2), those who had escaped(1) Sheerith - 66v - 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; 36:3-5; 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. There are 5 uses of sheerith in Micah... Mic 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. Mic 4:7 “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. Mic 5:7 Then the remnant of Jacob Will be among many peoples Like dew from the LORD, Like showers on vegetation Which do not wait for man Or delay for the sons of men. Mic 5:8 And the remnant of Jacob Will be among the nations, Among many peoples Like a lion among the beasts of the forest, Like a young lion among flocks of sheep, Which, if he passes through, Tramples down and tears, And there is none to rescue. Mic 7:18 Who is a God like Thee, who pardons iniquity And passes over the rebellious act of the remnant of His possession? He does not retain His anger forever, Because He delights in unchanging love. Related Resource: Remnant of Israel Possession (05159)(nahalah - same word in Mic 7:14) means possession, property, inheritance and implies property what was given by means of a will or as a heritage. The Lxx translates the Hebrew with kleronomia which means inheritance, that which is given to one as their possession. Metaphorically, Israel is said to be God’s “possession." Moses explains to the Chosen People that “Jehovah has taken you and brought you out of the iron furnace, from Egypt, to be a people for His own possession, as today.” (Deut. 4:20). In 1Ki 8:51 Solomon declares "they are Your people and Your inheritance which Thou hast brought forth from Egypt, from the midst of the iron furnace)." Today believers are also God's possession, Paul declaring that Jesus "gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds." (Titus 2:14-note) Are you (am I) living daily like I belong to Him? Can others see that I am His possession by my words and deeds? He does not retain His anger forever - God's anger is just, but God in His mercy does not hold this anger against those who have entered into covenant with Him. He does not delight in holding a grudge, or in bottling up His anger over our sins. He will not always strive [with us;] Nor will He keep [His anger] forever.10 He has not dealt with us according to our sins, Nor rewarded us according to our iniquities. (Psalm 103:9–10) Retain (02388)(chazaq) means to be strong, to hold fast to, to be firm. Lxx translates chazaq with sunecho/synecho which means to hold something together and thus to enclose it or lock it up. Thank God that He does not do that (lock up our sins, holding fast to them) when we sin against Him! I fear many of us (myself included) have a far too minimalistic view of this great truth! We commit presumptuous sins with little thought of how great the offense is to His holiness! Forgive us O Lord. Renew us with a steadfast spirit. Sustain us with a willing spirit. (Ps 51:10, 12). Amen Anger (0639)(aph from anaph = to be angry) means a nostril, nose, face, anger. The main use of aph in Scripture is to describe the anger of men and of God. This word depicts the appearance of the nostrils when someone is angry (notice how they flare out). When used of God aph relates particularly of His anger toward sin of His people, for it pains and deeply displeases Him (2Ki 13:3) Aph is used in an idiom to describe God as "'erek'appayim" which literally is "long of anger" which (Praise the Lord) means it is long before getting angry. (Ex 34:6; Nu 14:18; Ps 86:15; Neh 9:17). It's as if God takes a long, deep breath as He holds His anger. O how many times He must have taken a deep breath as He watched and listened to my thoughts, words and deeds! Aph translated in the Lxx (Micah 7:18) with the noun orge which is God’s settled opposition to and displeasure with sin. Orge does not refer to uncontrollable anger to which men are so prone but to God's settled indignation and controlled passionate hostile feeling toward sin in all its various manifestations. Settled indignation means that God’s holiness cannot and will not coexist with sin in any form whatsoever. Orge is not the momentary, emotional, and often uncontrolled anger (thumos) to which human beings are prone. Orge is used primarily of God's holy, righteous wrath but occasionally refers to the wrath of men Because (03588)(kiy) is a demonstrative particle which means because (Ge 3:14), for (Ps 6:2, 5), etc, the most suitable translation being determined by the context. In this context, kiy is translated as "because" which functions as a term of explanation. What is Micah explaining? He delights in unchanging (constant) love. - Develop the discipline of pausing to ponder terms of explanation like because. Why doesn't God hold fast His anger forever ("Retain" in English ~ to keep in mind or memory!)? His unchanging love trumps His righteous anger! These words should prompt us to grateful worship of such an undeserved (gracious) truth! Kaiser - What a wonderful and gracious Savior, who removes our sin and guilt and freely gives us His joy and satisfaction despite all the grief we have given to Him! That is unheard of Delights (desires) (02654)(chaphets) means having pleasure in. The Lxx translates it with the noun theletes which means one who wills or wishes. The psalmist writes "The steps of a man are established by the LORD, and He delights (chaphets) in his way." (Psalm 37:23) and "Let them shout for joy and rejoice, who favor my vindication; And let them say continually, “The LORD be magnified, Who delights in the prosperity of His servant.” (Ps 35:27) James Smith - We do not read that He delights in judgment. "As I live, saith the Lord, I have no pleasure in the death of the wicked, but that he should turn from his way," for "He delights in mercy." Herein lies the hope of sinful men. (Handfuls on Purpose) Micah could have sung "How firm a foundation, ye saints of the Lord, Is laid for your faith in His excellent Word." (Wiersbe) Unchanging love (02617)(hesed/chesed/heced) speaks of loyal love, steadfast love, unfailing love, tenderness. Hesed describes God’s loyalty and faithfulness to His covenant. In short it speaks of the Father's unbreakable covenant love. Pause and ponder with great gratitude the truth that the Holy God actually delights in demonstrating His covenant love to His children who often act quite unlovable! Everything God does in regard to men is based on covenant, and the fact that His love is steadfast and unchanging toward the believing remnant is based His faithfulness to the everlasting covenant He cut with Abraham, Isaac and Jacob (Israel)! It is no surprise that the passages Micah 7:18-20 are read in Jewish synagogues on the Day of Atonement, after they the book of Jonah. Annually the orthodox Jew, at a river or running stream, symbolically empties his pockets of his sins, casting them into the water (Micah 7:19). Micah 7:19 He will again have compassion on us; He will tread our iniquities under foot. Yes, You will cast all their sins Into the depths of the sea. turn Deuteronomy 30:3; 32:36; Ezra 9:8,9; Ps 90:13,14; Isaiah 63:15-17; Jeremiah 31:20; Lamentations 3:32; Hosea 14:4 subdue Deuteronomy 30:6; Ps 130:8; Ezekiel 11:19,20; 36:25-27; Romans 6:14,17-22; 7:23-25; Romans 8:2,3,13; Titus 2:14; James 4:5,6; 1 John 3:8 cast Ps 103:12; Isaiah 38:17; Jeremiah 50:20; Daniel 9:24 SENDING SIN INTO THE SEA Spurgeon's sermon - Sin Subdued (1577) - Micah 7:19 He will again have compassion on us - Again expression of time!implies He had previously bestowed compassion on Israel. His unchanging love (His hesed) is manifest or evidenced by His continuing commitment to compassion. This statement is a reflection of Micah's faith in God's faithfulness to covenant. Compassion (07355)(racham from rechem = womb ~ suggesting a connection between the place of the developing child and the strong feelings of love a mother has toward her child) speaks a deep love of one for another rooted in some "natural" bond (cp rechem = womb). Racham manifests itself as an "emotional" response to one's needs. Racham means to feel another's pain so deeply that you are moved to do something about it. Racham means to have compassion, to have mercy, to find mercy. "The word pictures a deep, kindly sympathy and sorrow felt for another who has been struck with affliction or misfortune, accompanied with a desire to relieve the suffering." (Baker) Racham is only used one time of a person saying he loves God (Ps. 18:1). More often racham is used of God saying He will or will not have compassion on people. Ps 103:13 compares God's compassion for those who fear Him to a father's compassion for his children. In Proverbs "He who conceals his transgressions will not prosper, but he who confesses and forsakes [them] will find compassion." (Pr 28:13-note) Gilbrant - God remembers mercy in his wrath, as Habakkuk prayed that He would do (Hab. 3:2). He wants to forgive and restore those who repent and turn to Him (Isa. 55:7). The Lord's compassion ultimately means He promises to reverse all the effects of sin for his people (Jer. 30:18). Hosea said God's people would be called "No Mercy," or "Not Loved," "Lo-Ruhamah," in their sin, and then "[My] Loved One," or "One Who Has Received Mercy," "Ruhamah," in their salvation (Hos. 1:6-9; 2:1, 23). The latter is the passive form for a person who "receives mercy" and is used in Pr. 28:13 of the person who confesses his sin. It is also used in Hos. 14:3 to describe the orphan who finds help from the Lord, a passage that teaches that those who quit depending on their own idolatrous efforts will receive God's compassionate help in their need. The most common word used in parallel with this word for God's showing compassion is chānan, "to be gracious" (e.g., Ex. 33:18f). It especially involves salvation, though it can also refer to whatever a person needs (Isa. 49:10; Hos. 1:7). God's compassion is parallel to his comfort (Isa. 49:13), to his forgiveness (Isa. 55:7; Mic. 7:19), to hesed, "steadfast love," and to the "covenant of peace" (Isa. 54:8, 10). It is the opposite of rejection (Zech. 10:6). Much of God's merciful, compassionate and loving nature is expressed with this word (Ps. 116:5). (The Complete Biblical Library Old and New Testament) When applied to God (as in first use Ex 33:19), racham speaks of His tender pity for us in our weakness, misery and helplessness. The Lxx translates racham here with oikteiro (see related word oiktirmos) describes being moved or motivated by sympathy. Compassion (from com = with + passus = to suffer) (Webster) - sympathetic consciousness of others’ distress together with a desire to alleviate it. It includes the act or capacity for sharing the painful feelings of another. It implies pity coupled with an urgent desire to aid or to spare. 1828 Webster's = A suffering with another; painful sympathy; a sensation of sorrow excited by the distress or misfortunes of another; pity; commiseration. Compassion is a mixed passion, compounded of love and sorrow; at least some portion of love generally attends the pain or regret, or is excited by it. Extreme distress of an enemy even changes enmity into at least temporary affection. Racham - 47x in 45v translated in NAS as compassion(1), compassionate(1), find compassion(1), finds mercy(1), had(2), had compassion(2), has compassion(4), have compassion(20), have had compassion(1), have mercy(2), have pity(1), have...compassion(3), have...mercy(2), love(1), mercy(1), obtained compassion(1), Ruhamah(1), show compassion(2), surely have mercy(1). Exodus 33:19 And He said, "I Myself will make all My goodness pass before you (speaking to Moses who had just said "I pray Thee, show me Thy glory!” - Have you ever dared pray this prayer? Remember that now because we have a great High Priest, we can come boldly to the throne of grace! Heb 4:14, 16), and will proclaim the name of the LORD before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion." Deuteronomy 13:17 "Nothing from that which is put under the ban shall cling to your hand, in order that the LORD may turn from His burning anger and show (nathan = give) mercy (racham; Lxx = eleos) to you, and have compassion (racham; Lxx = eleeo) on you and make you increase, just as He has sworn to your fathers, Deuteronomy 30:3 then (a strategic 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. This passage is taken from the section in which God promises horrible curses on Israel for her disobedience but here predicts that in spite of her great sin, in the end of this age, He will redeem and restore the remnant of Israel in preparation for the Millennial reign of Messiah - Moses writes “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, 2 and 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 (expression of time) the LORD your God will restore you from captivity, and have compassion (racham) 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 “And the LORD your God will bring you into the land which your fathers possessed, and you shall possess it; and He will prosper you and multiply you more than your fathers. 6 “Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, in order that you may live. 7 “And the LORD your God will inflict all these curses on your enemies and on those who hate you, who persecuted you (cp to the prophetic promise in Micah 7:10 = they "will be trampled down.")." (Dt 30:1-7) 1 Kings 8:50 and forgive Your people who have sinned against You and all their transgressions which they have transgressed against You, and make them objects of compassion before those who have taken them captive, that they may have compassion on them 2 Kings 13:23 But the LORD was gracious to them and had compassion on them and turned to them because (term of explanation) of His covenant with Abraham, Isaac, and Jacob, and would not destroy them or cast them from His presence until now. 25 Then Jehoash the son of Jehoahaz took again from the hand of Ben-hadad the son of Hazael the cities which he had taken in war from the hand of Jehoahaz his father. Three times Joash defeated him and recovered the cities of Israel. 2 Kings 14:3 He did right in the sight of the LORD, yet not like David his father; he did according to all that Joash his father had done. Psalm 18:1 For the choir director. A Psalm of David the servant of the LORD, who spoke to the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies and from the hand of Saul. And he said, "I love You, O LORD, my strength." Psalm 102:13 You will arise and have compassion on Zion; For it is time to be gracious to her, For the appointed time has come. Psalm 103:13 Just as a father has compassion on his children, So the LORD has compassion on those who fear Him. Psalm 116:5 Gracious is the LORD, and righteous; Yes, our God is compassionate. Proverbs 28:13 He who conceals his transgressions will not prosper, But he who confesses and forsakes them will find compassion. Isaiah 9:17 Therefore the Lord does not take pleasure in their young men, Nor does He have pity on their orphans or their widows; For every one of them is godless and an evildoer, And every mouth is speaking foolishness. In spite of all this, His anger does not turn away And His hand is still stretched out. Isaiah 13:18 And their bows will mow down the young men, They will not even have compassion on the fruit of the womb, Nor will their eye pity children. Isaiah 14:1 When the LORD will have compassion on Jacob and again choose Israel, and settle them in their own land, then strangers will join them and attach themselves to the house of Jacob. Isaiah 27:11 When its limbs are dry, they are broken off; Women come and make a fire with them, For they are not a people of discernment, Therefore their Maker will not have compassion on them. And their Creator will not be gracious to them. Isaiah 30:18 Therefore the LORD longs to be gracious to you, And therefore He waits on high to have compassion on you. For the LORD is a God of justice; How blessed are all those who long for Him. Isaiah 49:10 "They will not hunger or thirst, Nor will the scorching heat or sun strike them down; For He who has compassion on them will lead them And will guide them to springs of water. 13 Shout for joy, O heavens! And rejoice, O earth! Break forth into joyful shouting, O mountains! For the LORD has comforted His people And will have compassion on His afflicted. 15 "Can a woman forget her nursing child And have no compassion on the son of her womb? Even these may forget, but I will not forget you. Isaiah 54:8 "In an outburst of anger I hid My face from you for a moment, But with everlasting lovingkindness I will have compassion on you," Says the LORD your Redeemer. 10 "For the mountains may be removed and the hills may shake, But My lovingkindness will not be removed from you, And My covenant of peace will not be shaken," Says the LORD who has compassion on you. Isaiah 55:7 Let the wicked forsake his way And the unrighteous man his thoughts; And let him return to the LORD, And He will have compassion on him, And to our God, For He will abundantly pardon. Isaiah 60:10 "Foreigners will build up your walls, And their kings will minister to you; For in My wrath I struck you, And in My favor I have had compassion on you. Jeremiah 6:23 "They seize bow and spear; They are cruel and have no mercy; Their voice roars like the sea, And they ride on horses, Arrayed as a man for the battle Against you, O daughter of Zion!" Jeremiah 12:15 "And it will come about that after I have uprooted them, I will again have compassion on them; and I will bring them back, each one to his inheritance and each one to his land. Jeremiah 13:14 "I will dash them against each other, both the fathers and the sons together," declares the LORD. "I will not show pity nor be sorry nor have compassion so as not to destroy them."'" Jeremiah 21:7 "Then afterwards," declares the LORD, "I will give over Zedekiah king of Judah and his servants and the people, even those who survive in this city from the pestilence, the sword and the famine, into the hand of Nebuchadnezzar king of Babylon, and into the hand of their foes and into the hand of those who seek their lives; and he will strike them down with the edge of the sword. He will not spare them nor have pity nor compassion."' Jeremiah 30:18 "Thus says the LORD, 'Behold, I will restore the fortunes of the tents of Jacob And have compassion on his dwelling places; And the city will be rebuilt on its ruin, And the palace will stand on its rightful place. Jeremiah 31:20 "Is Ephraim My dear son? Is he a delightful child? Indeed, as often as I have spoken against him, I certainly still remember him; Therefore My heart yearns for him; I will surely have mercy on him," declares the LORD. Jeremiah 33:26 then I would reject the descendants of Jacob and David My servant, not taking from his descendants rulers over the descendants of Abraham, Isaac and Jacob. But I will restore their fortunes and will have mercy on them.'" Jeremiah 42:12 'I will also show you compassion, so that he will have compassion on you and restore you to your own soil. Jeremiah 50:42 "They seize their bow and javelin; They are cruel and have no mercy. Their voice roars like the sea; And they ride on horses, Marshalled like a man for the battle Against you, O daughter of Babylon. Lamentations 3:32 For if He causes grief, Then He will have compassion According to His abundant lovingkindness. Ezekiel 39:25 Therefore thus says the Lord GOD, "Now I will restore the fortunes of Jacob and have mercy on the whole house of Israel; and I will be jealous for My holy name. Hosea 1:6 Then she conceived again and gave birth to a daughter. And the LORD said to him, "Name her Lo-ruhamah (Heb - Lo = no + ruhamah = racham ~ "Without compassion"), for I will no longer have compassion on the house of Israel, that I would ever forgive them. 7 "But I will have compassion on the house of Judah and deliver them by the LORD their God, and will not deliver them by bow, sword, battle, horses or horsemen." Hosea 2:1 Say to your brothers, "Ammi," and to your sisters, "Ruhamah." 4 "Also, I will have no compassion on her children, Because they are children of harlotry. 23 "I will sow her for Myself in the land. I will also have compassion on her who had not obtained compassion, And I will say to those who were not My people, 'You are My people!' And they will say, 'You are my God!'" Hosea 14:3 "Assyria will not save us, We will not ride on horses; Nor will we say again, 'Our god,' To the work of our hands; For in You the orphan finds mercy." Micah 7:19 He will again have compassion on us; He will tread our iniquities under foot. Yes, You will cast all their sins Into the depths of the sea. Habakkuk 3:2 LORD, I have heard the report about You and I fear. O LORD, revive Your work in the midst of the years, In the midst of the years make it known; In wrath remember mercy. Zechariah 1:12 Then the angel of the LORD said, "O LORD of hosts, how long will You have no compassion for Jerusalem and the cities of Judah, with which You have been indignant these seventy years?" Zechariah 10:6 "I will strengthen the house of Judah, And I will save the house of Joseph, And I will bring them back, 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 and I will answer them. He will tread ("subdue" - KJV) our iniquities under foot - As one conquered a nation, Messiah will tread on our sins, subduing them, as if they were an enemy (and to be sure they are our inveterate enemy!) This is one of the most beautiful pictures of what the beautiful feet of Messiah will do to sins of Israel and by application those of every all believer. Hallelujah! What a Savior! Paul writes that "the God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you." (Ro 16:20) In Christ, we find the fulfillment of both Micah's prophecy of forgiveness of sins and redemption of the creation (Ge 1:28) of bringing the world into subjection (cf. Ro 8:20). One could apply this truth that God will "subdue" (KJV) sin in our personal lives by the compelling love of His compassion. (cp Ro 8:13) Tread...under foot (03533)(kabash) means to subdue, to bring into bondage, to keep under, to force, to enslave (and so to degrade). The basic meaning is to overcome or subdue someone or something. The first use is a command from the LORD God to Adam to "Be fruitful and multiply, and fill the earth, and subdue (Lxx = katakurieuo = exercise dominion over, gain power over, bring into subjection) it." The role of humans is to keep order in nature, to live in harmony with nature, not to abuse and destroy it. Kabash is used of subduing the land and in context to do it by military conquest (Nu 32:22, 29 and Josh 18:1 = of Israel taking control of the Promised Land, 1Chr 22:18), of King David subduing the nations (2Sa 8:11) Kabash refers to enslaving the people of Judah (2Chr 28:10, Neh 5:5). Jeremiah bitterly denounced the people of Jerusalem who had made a covenant to emancipate their bondservants and then enslaved them again (Jer. 34:11, 16). In Esther kabash is used with the sense is of violating or raping the queen (Esther 7:8) In Micah 7:18 the Lxx translates kabash with the verb kataduo which means to sink or cause to go down (e.g., in secular Greek of a ship that was sunk), which is rendered in English as "He will sink our iniquities." TWOT - Kabash is evidently related to Akkadian kabāsu “to tread down,” and Arabic kabasa “to knead, stamp, press” (cf. also Arabic kabasa “to seize with the hand”). In the OT it means “to make to serve, by force if necessary.” Kabash is translated in NAS as assault(1), brought them into subjection(2), forced into bondage(1), forcing(1), subdue(1), subdued(5), subjugate(1), trample(1), tread our under foot(1), under foot(1). Kabash - 13v - Ge 1:28; Nu 32:22, 29; Josh 18:1; 2Sa 8:11; 1Chr 22:18; 2Chr 28:10; Neh 5:5; Esther 7:8; Jer 34:11, 16; Mic 7:19; Zech 9:15 Kaiser - And just as Pharaoh’s chariots were “hurled into the sea” and sank into the depths like a stone or lead weight (Ex. 15:4, 5, 10), so God will “hurl,” or “cast all our sins into the depths of the sea” (v. 19c). Yes, Thou will cast all their sins into the depths of the sea. Who is "their"? In context this is clearly the redeemed nation of Israel (see Ro 11:26-27-note), the time when "all Israel will be saved." This truth of course is also clearly applicable to all believers of all ages, for that is what has happened to our sins that were laid on Jesus on the Cross. Cast (07993)(shalak/salak - see word study) means to throw, fling, cast. The word is used to describe the “throwing” or “casting” of anything tangible. (tree - Ex 15:25, gold - Ex 32:24) Shalak can mean to cast away in the sense of getting rid of something that hinders, such as sin (Ezek. 18:31). Its first use in the Old Testament is in Ge 21:15, which says that Hagar “cast the child [Ishmael] under one of the shrubs.” Shalak is used to describe God’s rejection of someone (2Ki. 17:20; 24:20, cp Lam 2:1), but on the positive side describes that God will sustain those who cast their cares on Him (Ps. 55:22). Shalak is translated in the Lxx with the verb apopipto which means to throw down or away (Acts 27:43 = "jump overboard"). BDAG adds that apopipto means (1) cause quick downward movement or separation away from a point or location, throw away in rejection (Jonah 2:4) Shalak is translated in NAS as brings him down(1), cast(41), cast it away(1), cast me away(2), cast me off(1), cast them away(1), cast away(5), cast down(2), cast off(1), casts(1), dropped(1), fling(2), hurl(1), hurled(2), left(1), risked*(1), snatched(1), stretching(1), threw(29), threw her down(1), threw his down(1), threw them down(1), threw down(1), throw(13), throw it down(1), throw them away(1), throw away(1), thrown(8), thrown away(1), thrown down(1). Shalak - 121v - Ge 21:15; 37:20, 22, 24; Ex 1:22; 4:3; 7:9f, 12; 15:25; 22:31; 32:19, 24; Lev 1:16; 14:40; Num 19:6; 35:20, 22; Deut 9:17, 21; 29:28; Josh 8:29; 10:11, 27; 18:8, 10; Jdg 8:25; 9:17, 53; 15:17; 2 Sam 11:21; 18:17; 20:12, 21f; 1 Kgs 13:24f, 28; 14:9; 19:19; 2 Kgs 2:16, 21; 3:25; 4:41; 6:6; 7:15; 9:25f; 10:25; 13:21, 23; 17:20; 23:6, 12; 24:20; 2 Chr 7:20; 24:10; 25:12; 30:14; 33:15; Neh 9:11, 26; 13:8; Job 15:33; 18:7; 27:22; 29:17; Ps 2:3; 22:10; 50:17; 51:11; 55:22; 60:8; 71:9; 102:10; 108:9; 147:17; Eccl 3:5f; Isa 2:20; 14:19; 19:8; 34:3; 38:17; Jer 7:15, 29; 9:19; 14:16; 22:19, 28; 26:23; 36:23, 30; 38:6, 9; 41:9; 51:63; 52:3; Lam 2:1; Ezek 5:4; 7:19; 16:5; 18:31; 19:12; 20:7f; 23:35; 28:17; 43:24; Dan 8:7, 11f; Joel 1:7; Amos 4:3; 8:3; Jonah 2:3; Mic 2:5; 7:19; Nah 3:6; Zech 5:8; 11:13 As Corrie Ten Boom said, God places a sign where He has cast these sins which says "No Fishing Allowed!" Kaiser - The last three verses of this book (Micah 7:18-20) are linked with the book of Jonah for the afternoon reading in the synagogue on Yom Kipper, the “Day of Atonement.” Once every year, on Ros Hashanah, the Jewish New Year, the orthodox Jew goes to a stream or river and symbolically empties his sins from his pockets into the water as he recites Micah 7:18–20. This is the Tashlich service, named after the word “You will cast.” (shalak) It symbolizes the fact that God can and will take our sins, wash them down the streams of running water and bury them deep in the depths of the ocean. God not only forgives our sins, He also forgets them. If some object that God cannot forget our sins if He is omniscient, let it be remembered that what He does when He forgets our sins is remember them against us no more The IVP Bible Background Commentary - Yahweh’s forgiveness of Israel allows a conquest of sin in much the same way that a monarch triumphs over his enemy, treading him underfoot or placing his foot on his neck (see comments on Jos 10:24; Ps 60:12). Similar images of the activities of “Divine Warrior” gods are found in Anat slaughtering her enemies in Ugaritic epic and the military exploits of the Babylonian god Marduk and the Hittite god Teshub. THE DEPTH OF JEHOVAH'S FORGIVENESS OF SIN This passage in Micah 7:19 is one of several powerful pictures of how completely God will deal with our sins (see the others below). If you are wrestling with thoughts of sins you have confessed, but which our enemy the Accuser keeps bringing up, then take some time to mediate on these great pictures of God's forgiveness. In fact, you really should commit them to memory, so that they will strengthen you faith (cp "take up the shield of faith") and like a sword which the Holy Spirit can use to defeat the lies that those sins are not forgiven because they are just too bad! Micah 7:19 He will again have compassion on us; He will tread our iniquities under foot. Yes, Thou wilt cast all their sins Into the depths of the sea. Ps 103:12 As far as the east is from the west, So far has He removed our transgressions from us. Isa 38:17 “Lo, for [my own] welfare I had great bitterness; It is Thou who hast kept my soul from the pit of nothingness, For Thou hast cast all my sins behind Thy back. Isa 43:25 “I, even I, am the one who wipes out your transgressions for My own sake; And I will not remember your sins. Isa 44:22 “I have wiped out (wiped clean!) your transgressions like a thick cloud, And your sins like a heavy mist. Return to Me, for I have redeemed you.”
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Wiersbe - You couldn’t trust anybody! When truth is no longer the standard for society, then everything starts to fall apart; for faithfulness to our word is the cement that holds society together. The psalmist gave good advice that would be helpful in times like these (and all times) - "It is better to take refuge in the LORD Than to trust in man. It is better to take refuge in the LORD Than to trust in princes. (Ps 118:8-9) Trust (0539) (aman) means to believe in or place one's confidence in. At the heart of the meaning of the root is the idea of certainty. The point is when judgment comes you can no longer count on anyone! Jeremiah described a similar scenario - “Let everyone be on guard against his neighbor, And do not trust any brother; because every brother deals craftily, and every neighbor goes about as a slanderer. And everyone deceives his neighbor, and does not speak the truth, they have taught their tongue to speak lies; they weary themselves committing iniquity." (Jer 9:4-5) Do not have confidence in a friend. - A sad description of God's chosen people, but such is the downward spiral of sin. They could have had a "friend who sticks closer than a brother," but they would have nothing to do with Messiah (cp Jn 15:14-15). Confidence (0982)(batach) speaks of being confident or trusting and pertains to placing reliance or belief in a person or object (Ps112:7; Isa 26:3) Batach expresses sense of well-being and security from having something or someone in whom to place confidence. The Lxx has elpizo which means to hope in the sense of counting on something to happen (Lk 6:34 - "expect"). From her who lies in your bosom guard your lips - The Hebrew literally reads "from the one who lies in your arms, guard the doors of your mouth." When one's beloved cannot be trusted, the level of trust has reached a national nadir (low point). This reminds us of Samson foolishly trusting in Delilah (Jdg 16:5-20)! Micah 7:6 For son treats father contemptuously, Daughter rises up against her mother, Daughter-in-law against her mother-in-law; A man's enemies are the men of his own household. son Genesis 9:22-24; 49:4; 2 Samuel 15:10-12; 16:11,21-23; Proverbs 30:11,17; Ezekiel 22:7; Matthew 10:21,35,36; Luke 12:53; 21:16; 2 Timothy 3:2,3 a man's Ps 41:9; 55:12-14; Jeremiah 12:6; 20:10; Obadiah 1:7; Matthew 26:23,49,50; John 13:18 DISINTEGRATION OF FAMILIAL RELATIONSHIPS For - a term of explanation Son treats father contemptuously - Disgracefully. The Lxx has atimazo which means to treat someone deserving of honor with disrespect, with dishonor, even shamefully (Ro 1:24 = "dishonored"). BDAG says this is "an especially grievous offense in the strongly honor-shame oriented Semitic and Greco-Roman societies." This passage reminds me of Paul's warning to Timothy that "in the last days difficult times will come, for men will be lovers of self, lovers of money...unloving." (2Ti 3:1-3-note) where the word for "unloving" is astorgos, which literally means without family love. While it is not natural for people to love God or the things and people of God, but it is natural for them to love their own families. The root word storge refers especially of family love, such as the love of a child for their parent and parent for child. If there is no human affection, the family unit simply cannot continue to exist. In the terrible times men will be so set on self that even the closest ties will be nothing to them. Micah pictured this as occurring to Judah, while Paul spoke of the last days of this present age. The result is the same - disintegration of the family units, the basic "glue" of any stable society. As John Phillips said "How could a nation lacking even the basic elements of honor and decency expect to escape the consequences of its behavior?" The answer? They cannot escape! Pray for revival in America! (2Chr 7:13-14, cp Ps 119:25) Daughter rises up against her mother - The Lxx translates the Hebrew verb "rises up" (qum = stand, stand up) with the verb epanistemi which is used only in the middle voice and speaks of a hostile action = rising up against, rebelling against. BDAG says epanistemi means "to become active in forceful resistance or expression of hostility." Daughter-in-law against her mother-in-law - Now this one is probably the least surprising! A man's enemies are the men of his own household. - Not only one's beloved, but one's beloved family and servants become the man's enemy, so unraveled is the society in the face of divine judgment. Jesus quoted this passage when He commissioned His 12 disciples - "And having summoned His twelve disciples, He gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness....35 “For I came to SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW; 36 and A MAN’S ENEMIES WILL BE THE MEMBERS OF HIS HOUSEHOLD." (Mt 10:1, 35-36, cp Mk 13:12, Lk 12:53). ESV Study Bible - The family treachery in Israel anticipates the family treachery from resistance to Christ (Matt. 10:35-36). Leslie Allen comments on Micah 7:6 - Man is so made that he finds security in a small group among whom he is accepted and receives support. At the heart of the concentric circles of people known to him there must ever be a stable core of friends, and usually family, if his psychological equilibrium is to be maintained. The prophet gradually penetrates to the center of these inner circles of familiarity: friend—best friend—wife. A man is now forced to go against his nature, retiring within himself and keeping his own counsel, if he is not to face betrayal. James Montgomery
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Wiersbe - The prophet reached a turning point when he looked away from the sins of the people and meditated on the faithfulness of the Lord....This verse is the “bridge” that connects the sections on sin and judgment with this closing section on hope. But as for me me - Praise God for Micah's "but" (term of contrast) which reverses the dreary description of a nation spiritually turned upside down! Micah's "watchman-like" attitude and his "about face" is in stark contrast to the attitude of the unfaithful leaders. And so Micah begins a prophecy describing a better day coming for the nation of Israel! This prophetic promise in context is specifically promised to Israel, especially the believing remnant of Jews and is not a promise to the church. (As an aside, I am NOT a dispensationalist but I am a "literalist.") John
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Wiersbe - The enemy gloated over the defeated Jews and asked in derision, “Where is the Lord your God?” (Micah 7:10 NIV; see Ps 42:3, 10; 79:10; 115:2) Micah 7:8–10 certainly expresses the feelings and hopes of the exiles from both Israel and Judah. Eventually both Assyria and Babylon were defeated and passed off the scene, but it wasn’t the Jews who conquered them. The Jews’ return from Babylonian exile was a small picture of the greater regathering of Israel that will take place in the last days (Isa. 11:11–16; Mt 24:31). Though I fall I will rise - Micah speaks for Judah (especially the righteous remnant), who will fall to Babylon, but will rise again. McComiskey applies this truth - The remnant of believers in any age can be confident of God’s help and their eventual triumph (Matt 16:18). James Smith applies these passages to our lives - "Falls" are not to be expected, for "He is able to keep you from falling." (Jude 1:24-note = Always take a moment to ponder what is being explained.) When you do fall, either openly or secretly, arise before the enemy gets time to rejoice. (Handfuls of Purpose) Though I dwell in darkness, the LORD is a light for me - Those Jews who dwell in spiritual darkness will have their eyes opened to the "Light of the World," the Messiah (Jn 8:12, cf Acts 26:18). Is this not has happened to all of us who have been "qualified to share in the inheritance of the saints in light. For He delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins." (Col 1:12-14-note) Micah's word's of darkness turned to light recall the words of Charles Wesley's great hymn "And Can It Be That I Should Gain?"... Long my imprisoned spirit lay, Fast bound in sin and nature's night. Thine eye diffused a quickening ray, I woke, the dungeon flamed with light. My chains fell off, my heart was free, I rose, went forth and followed thee. The psalms have several mentions of God's light... Ps 27:1- and my salvation; Whom shall I fear? The LORD is the defense of my life; Whom shall I dread? Here is personal interest, "my light, ""my salvation; "the soul is assured of it, and therefore, declaring it boldly. "My light; "—into the soul at the new birth divine light is poured as the precursor of salvation; where there is not enough light to see our own darkness and to long for the Lord Jesus, there is no evidence of salvation. Salvation finds us in the dark, but it does not leave us there; it gives light to those who sit in the valley of the shadow of death. After conversion our God is our joy, comfort, guide, teacher, and in every sense our light; he is light within, light around, light reflected from us, and light to be revealed to us. Note, it is not said merely that the Lord gives light, but that he "is" light; nor that he gives salvation, but that he is salvation; he, then, who by faith has laid hold upon God has all covenant blessings in his possession. Every light is not the sun, but the sun is the father of all lights. This being made sure as a fact, the argument drawn from it is put in the form of a question, Whom shall I fear? A question which is its own answer. The powers of darkness are not to be feared, for the Lord, our light, destroys them; and the damnation of hell is not to be dreaded by us, for the Lord is our salvation. This is a very different challenge from that of boastful Goliath, for it is based upon a very different foundation; it rests not upon the conceited vigour of an arm of flesh, but upon the real power of the omnipotent I AM. The Lord is the strength of my life. Here is a third glowing epithet, to show that the writer's hope was fastened with a threefold cord which could not be broken. We may well accumulate terms of praise where the Lord lavishes deeds of grace. Our life derives all its strength from him who is the author if it; and if he deigns to make us strong we cannot be weakened by all the machinations of the adversary. Of whom shall I be afraid? The bold question looks into the future as well as the present. "If God be for us, "who can be against us, either now or in time to come? For the LORD God is a sun and shield; The LORD gives grace and glory; No good thing does He withhold from those who walk uprightly.
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Wiersbe - Micah speaks to the city of Jerusalem and assures her that, though she had been attacked and destroyed, she would one day be rebuilt. The prophets speak in glowing terms of Israel having a new city and temple (Isa 2:1–5; Ezek 40–48). Not only that, but also the boundaries of the nation would be expanded to include more territory than she had before (Ed: Finally fulfilling the land promised to Abraham, Isaac and Jacob in Ge 15:18-19). McComiskey - The future nation, cleansed of her sin and ruled by the King born in Bethlehem, would be greatly increased in population by an influx of people from Gentile nations, symbolized by Assyria and Egypt. This complements the message of Micah 4:1–4 in that it gives to the revived nation of Israel a prominent role in the era of universal peace. James Montgomery
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Wiersbe - In the light of this great promise, the prophet lifted his heart to the Lord in prayer (Micah 7:14) and asked Him to be the faithful Shepherd of Israel and care for His people (see 5:4; Isa. 40:11; Ps. 80:1). Micah longed for “the good old days” when the land was fruitful and peaceful and the people were like obedient sheep who followed their Shepherd. John Martin on shepherd Thy people - Because of God's promise in Micah 2:12 and Micah 5:4, Micah asked the Lord to restore and provide for His people as a shepherd cares for his flock. Kaiser - The Shepherd imagery occurs in all three sections of hope in this book (Micah 2:12; 4:6-7; 7:14). The Lord himself, of course, is that Good Shepherd who leads, guides, protects, and rules His flock. As Psalm 100:3b reminds us: “We are His people and the sheep of His pasture.” We hear the theme again in Psalm 95:7: “For He is our God, and we are the people of His pasture, and the sheep of His hand.” —
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Wiersbe - God will perform great wonders for His people at a time in their history when the nations are united against them. (Ed: As we look around our world today in 2014-15, we can see the Gentile nations beginning to rise up in unison against tiny Israel, surely a precursor of the final and greatest movement of Satanically inspired and empowered "anti-Semitism" the world has ever known in the time of the Great Tribulation!) Martin - Once again the nation will have a great "exodus" from its places of habitation and God will miraculously move the Israelites into their land. This will occur when the Messiah returns and sets up His Millennial rule. The psalmist describes God's past miraculous deliverance "He wrought wonders before their fathers, In the land of Egypt, in the field of Zoan. He divided the sea, and caused them to pass through; And He made the waters stand up like a heap." (Ps 78:12-13). It is interesting that Asaph had just written that "And they (Israel) forgot His deeds, and His miracles (pala) that He had shown them." (Ps 78:11) But isn't that the problem that plagues all of us? He delivers us in some miraculous way and we praise Him for a moment, but only days or weeks later find ourselves in another testing situation, only to have total amnesia of His previous deliverance! WONDERFUL MIRACLES Kaiser - Behind the word (miracles) is the Hebrew root pele, similar to one of the names for the Messiah in Isaiah 9:6, “His name shall be called Wonderful, Counselor” (NIV). The awesome and breathtaking splendor of the magnitude of His power had been demonstrated in the ten plagues of Egypt and the miracles at the Red Sea and along the wilderness journey. And God will once again show Himself mighty in the future return of Israel to the land in the end time...One day in the eschatological future, God will return His flock to their land from all over the earth. At that time His people will see His miracle-working powers once again. Miracles (06381)(pala) is a verb which means to be difficult, to be hard, to be extraordinary or amazing, be surpassing or to cause a wonderful thing to happen. To be beyond one’s power to do. To do something wonderful, extraordinary or difficult = Wonders, Marvels, Marvelous works. In most of its OT occurrences, pala refers to acts that are performed by Jehovah expressing actions that are beyond the bounds of human powers or expectations, especially His deliverances of Israel (Ex 3:20, Ps 106:22, 136:4). He has done things beyond the limits of human powers or expectation. God showed His people miracles when they came out of bondage in Egypt and as they were going into the freedom of the promised land - "Then Joshua said to the people, “Consecrate yourselves, for tomorrow the LORD will do wonders among you.” (Josh 3:5) When pala is used with reference to men, the idea conveyed is of something being too difficult to accomplish or comprehend. (Job 42:3NIV). Things which are too marvelous or too difficult for man to understand are described in Pr. 30:18. Deut 17:8 refers to a "case (which) is too difficult (Lxx = adunateo = means to be powerless, to be unable and them to be impossible) for you to decide." Nu 6:2 the phrase "makes a special vow" connotes the idea of a difficult vow (which in the context of Nu 6 = a Nazarite vow). Pala can occasionally mean to fulfill or cause something to happen (Lev 22:21; Nu 15:3, 8) Baker - Because God’s extraordinary deeds inspire thanksgiving and praise, this Hebrew word occurs often in the hymnic literature of the Bible and of the Dead Sea Scrolls (Ps. 9:1; 107:8; 145:5). While nothing is too extraordinary for God, various things are said to be beyond the abilities of some individuals to do or comprehend (Deut. 17:8; Prov. 30:18; Jer. 32:17); however, obeying God’s commandments is not too difficult a task (Deut. 30:11). A rare use of this Hebrew word expresses the performance of a special vow beyond the ordinary commitment (Lev. 27:2; Num. 6:2; 15:3, 8). In his description of rebellious Israel Nehemiah hits upon the problem we all have - they "did not remember Your wondrous deeds which You had performed among them." (Neh 9:17) Pala in Mic 7:15 is translated in the Lxx with the word thaumastos which pertains to things that cause wonder or are worthy of amazement. Here in Micah 7:15 it speaks of works relating to God (Messiah) which are beyond human comprehension and thus can only be described as wonderful, marvelous, remarkable. Pala translated (NAS) - bring extraordinary(1), deal marvelously(1), difficult(5), extraordinary degree(1), fulfill a special(3), made his wonderful(1), made marvelous(1), makes a difficult(1), makes a special(1), marvelous(1), marvelously(1), miracles(5), monstrous things(1), seemed hard(1), show your power(1), things...difficult(1), things...wonderful(1), too difficult(2), wonderful(4), wonderful acts(1), wonderful deeds(3), wonderful things(2), wonderful works(2), wonders(20), wondrous deeds(3), wondrous works(3), wondrously(2), wondrously marvelous(1). Pala - 68v - Ge 18:14; Ex 3:20; 34:10; Lev 22:21; 27:2; Nu 6:2; 15:3, 8; Dt 17:8; 28:59; 30:11; Josh 3:5; Jdg 6:13; 13:19; 2Sa 1:26; 13:2; 1Chr 16:9, 12, 24; 2Chr 2:9; 26:15; Neh 9:17; Job 5:9; 9:10; 10:16; 37:5, 14; 42:3; Ps 9:1; 26:7; 31:21; 40:5; 71:17; 72:18; 75:1; 78:4, 11, 32; 86:10; 96:3; 98:1; 105:2; 106:7, 22; 107:8, 15, 21, 24, 31; 111:4; 118:23; 119:18, 27; 131:1; 136:4; 139:14; 145:5; Pr 30:18; Isa 28:29; 29:14; Jer 21:2; 32:17, 27; Dan 8:24; 11:36; Joel 2:26; Mic 7:15; Zech 8:6 Gen 18:14 “Is anything too difficult (pala) for the LORD? At the appointed time I will return to you, at this time next year, and Sarah shall have a son.” Job 5:9 Who does great and unsearchable things, Wonders without number. Job 9:10 Who does great things, unfathomable, And wondrous works without number. Dan 11:36-note “Then the king (the coming Antichrist) will do as he pleases, and he will exalt and magnify himself above every god, and will speak monstrous things against the God of gods; and he will prosper until the indignation is finished, for that which is decreed will be done. (How fascinating that the same word used to describe the Living God is used to describe the latter days counterfeit Christ!) Zech 8:6 “Thus says the LORD of hosts, ‘If it is too difficult in the sight of the remnant of this people in those days, will it also be too difficult in My sight?’ declares the LORD of hosts. — Vine - Although something may appear impossible to man, it still is within God’s power: “If it be marvelous in the eyes of the remnant of this people in these days, should it also be marvelous in mine eyes? saith the Lord of hosts” (Zech. 8:6). Note the predominance of uses of Pala in the Psalms. Let me encourage you to prayerfully read through these uses of pala, being careful to observe what we as believers are to do in response to the revelation of His wonders, but what sadly too often transpires in our everyday life. Ps 9:1 For the choir director; on Muth-labben. A Psalm of David. I Will give thanks to the LORD with all my heart; I will tell of all Thy wonders. Ps 26:7 That I may proclaim with the voice of thanksgiving, And declare all Thy wonders. Ps 31:21 Blessed be the LORD, For He has made marvelous His lovingkindness to me in a besieged city. Ps 40:5 Many, O LORD my God, are the wonders which Thou hast done, And Thy thoughts toward us; There is none to compare with Thee; If I would declare and speak of them, They would be too numerous to count. Ps 71:17 O God, Thou hast taught me from my youth; And I still declare Thy wondrous deeds. Ps 72:18 Blessed be the LORD God, the God of Israel, Who alone works wonders. Ps 75:1 For the choir director; set to Al-tashheth. A Psalm of Asaph, a Song. We give thanks to Thee, O God, we give thanks, For Thy name is near; Men declare Thy wondrous works. Ps 78:4 We will not conceal them from their children, But tell to the generation to come the praises of the LORD, And His strength and His wondrous works that He has done. Ps 78:11 And they forgot His deeds, And His miracles that He had shown them. Ps 78:32 In spite of all this they still sinned, And did not believe in His wonderful works. Ps 86:10 For Thou art great and doest wondrous deeds; Thou alone art God. Ps 96:3 Tell of His glory among the nations, His wonderful deeds among all the peoples. Ps 98:1 A Psalm. O Sing to the LORD a new song, For He has done wonderful things, His right hand and His holy arm have gained the victory for Him. Ps 105:2 Sing to Him, sing praises to Him; Speak of all His wonders. Ps 106:7 Our fathers in Egypt did not understand Thy wonders; They did not remember Thine abundant kindnesses, But rebelled by the sea, at the Red Sea. — Ps 106:22 Wonders in the land of Ham, [And] awesome things by the Red Sea. Ps 107:8 Let them give thanks to the LORD for His lovingkindness, And for His wonders to the sons of men! Ps 107:15 Let them give thanks to the LORD for His lovingkindness, And for His wonders to the sons of men! — Ps 107:21 Let them give thanks to the LORD for His lovingkindness, And for His wonders to the sons of men! Ps 107:24 They have seen the works of the LORD, And His wonders in the deep. Ps 107:31 Let them give thanks to the LORD for His lovingkindness, And for His wonders to the sons of men! Ps 111:4 He has made His wonders to be remembered; The LORD is gracious and compassionate. Ps 118:23 This is the LORD’s doing; It is marvelous in our eyes. Ps 119:18 Open my eyes, that I may behold Wonderful things from Thy law. Ps 119:27 Make me understand the way of Thy precepts, So I will meditate on Thy wonders. Ps 131:1 A Song of Ascents, of David. O Lord, my heart is not proud, nor my eyes haughty; Nor do I involve myself in great matters, Or in things too difficult for me. Ps 136:4 To Him who alone does great wonders, For His lovingkindness is everlasting; Ps 139:14 I will give thanks to Thee, for I am fearfully and wonderfully made; Wonderful are Thy works, And my soul knows it very well. Ps 145:5 On the glorious splendor of Thy majesty, And on Thy wonderful works, I will meditate. — Micah 7:16 Nations will see and be ashamed of all their might. They will put their hand on their mouth, Their ears will be deaf. nations — Mic 5:8; Ps 126:2; Isaiah 26:11; 66:18; Ezekiel 38:23; 39:17-21; Zechariah 8:20-23; Zechariah 12:9; Revelation 11:18 lay — Job 21:5; 29:9,10; 40:4; Isaiah 52:15; Romans 3:19 SHAME ON THE NATIONS! Isaiah speaks of this coming day of shame for the godless nations of the world... Isaiah 52:15 Thus He will sprinkle many nations, Kings will shut their mouths on account of Him (Messiah); For what had not been told them they will see, And what they had not heard they will understand. Comment - When the Redeemer of Israel returns and accomplishes His task of redeeming His Chosen People (Ro 11:26-27--note) Read of Messiah's triumph over the nations in Psalm 2:6-12- see interesting commentary by Dr Tony Garland Jehovah describes this future time when He miraculously regathers Israel declaring - “And I shall set My glory among the nations; and all the nations will see My judgment which I have executed, and My hand which I have laid on them. 22“And the house of Israel will know that I am the LORD their God from that day onward. 23“And the nations will know that the house of Israel went into exile for their iniquity because they acted treacherously against Me, and I hid My face from them; so I gave them into the hand of their adversaries, and all of them fell by the sword. 24 “According to their uncleanness and according to their transgressions I dealt with them, and I hid My face from them.”’” 25 Therefore thus says the Lord GOD, “Now I shall restore the fortunes of Jacob, and have mercy on the whole house of Israel; and I shall be jealous for My holy name. 26“And they shall forget their disgrace and all their treachery which they perpetrated against Me, when they live securely on their [own] land with no one to make them afraid. 27 “When I bring them back from the peoples and gather them from the lands of their enemies, then I shall be sanctified through them in the sight of the many nations. 28“Then they (Israel) will know that I am the LORD their God because I made them go into exile among the (Gentile) nations, and then gathered them (Jews in the diaspora, the dispersion) [again] to their own land; and I will leave none of them there any longer. 29“And I will not hide My face from them any longer, for I shall have poured out My Spirit on the house of Israel,” declares the Lord GOD." (Ezekiel 39:21-29-note) Isaiah says "The LORD has bared His holy arm In the sight of all the nations, That all the ends of the earth may see The salvation of our God. Nations will see and be ashamed of all their might - In that future day when Jehovah restores His chosen people Israel the Gentiles will see Messiah's wonder working power. At that time the Gentile nations who opposed them with their great military might will be utterly ashamed. The will see in that day that might does not make right especially when that might is used to oppose the little nation of Israel. Wiersbe - When Israel departed from Egypt and God opened the sea, the other nations heard about it and feared (Ex. 15:14–16; Josh. 2:8–11). But the wonders the Lord will do for Israel in the last days will startle the nations even more (Ed: E.g., read of the miraculous events in Rev 6:12-14-note) Nations (goyim) This word for Gentiles is also used in Micah 4:2,3,7,11,5:8, 5:15. Be ashamed (0954) bosh means to be ashamed, to become pale, blush. When failure or sin occurs, there is a disconcerting feeling, a flushing of the face. Bosh often occurs in contexts of humiliation and shattered human emotions. It is the feeling of public disgrace. The confusion, embarrassment, or dismay when things do not turn out as expected (the arrogant anti-Semitic Gentile world powers will definitely be surprised and things do not turn out as they had expected!). Bosh not only conveys the idea of shame, but of a type of shame in which utter defeat pervades the mood. Disillusionment and a broken spirit follow (Ezra 9:6; Isa 1:29; 30:5; Jer 2:36; 9:19). Bosh is translated here in the Lxx of Micah 7:16 with the verb kataischuno which speaks of dishonor, disgrace, of blushing because of shame. Kataischuno can also refer to the shame and diappointment that come to one whose faith or hope is shown to be vain. Might (01369) (geburah - word study from gibbor = speaks of strength of a warrior) refers especially to royal power and is used to describe both men and God. Geburah is translated in this verse in the Lxx by ischus. They will put their hand on their mouth, their ears will be deaf - When they see the miracles of God's restoration and exaltation of the nation of Israel wrought about by the omnipotence of Messiah at His Second Coming of Christ, the Gentile nations (instead of taunting Israel) will not have a word to say. However I think they will still be able to uttering a mourning sound! (See Rev 1:7-note). MIcah 7:17 They will lick the dust like a serpent, like reptiles of the earth. They will come trembling out of their fortresses to the LORD our God they will come in dread and they will be afraid before You. lick Genesis 3:14,15; Ps 72:9; Isaiah 49:23; 60:14; 65:25; Lamentations 3:29; Revelation 3:9 move 1 Samuel 14:11; Ps 18:45; Jeremiah 16:16 worms - or, creeping things. they shall be. Exodus 15:14-16; Joshua 2:9-11; 9:24; Ps 9:20; Isaiah 2:19-21; 64:2; Jeremiah 33:9; Zechariah 14:5; Revelation 6:15-17; 18:9,10 They will lick the dust like a serpent, like reptiles of the earth - The Gentile nations will be utterly humiliated at Christ's Second Coming to deliver the believing remnant of Israel! This passage recalls God's judgment on the serpent in Ge 3:14. Leslie Allen in the NICOT translates this as if it were a prayer "May they lick the dust like snakes....". If so it would certainly be an imprecatory prayer! Solomon prays "let...His enemies lick the dust!" (Ps 72:9) Isaiah has as similar description in his prophecy of a future day of deliverance and restoration for Israel, a day when - “Kings (of the Gentile nations) will be your guardians, And their princesses your nurses. They will bow down to you with their faces to the earth, And lick the dust of your feet; And [you] will know that I am the LORD; Those who hopefully wait for Me will not be put to shame." (Isa 49:23, cp Isa 60:14) Kaiser - So completely routed will Israel’s enemies be that they will be best compared to Satan in that ancient prophecy in Genesis 3:14 if which says that the enemy “shall lick the dust like [the serpent]” (v. 17a). Since in the Hebrew the article precedes the word for “serpent,” we have included it here. We have capitalized “Serpent” because it appears here to mean, as it does in Genesis, something other than a reptile form; it is the title of that evil one against whom we all struggle—Satan. We still use this figure of speech—”to bite the dust”—as a symbol of defeat. They will come trembling out of their fortresses - "They" refers to the Gentile nations who persisted in their Satanically inspired hatred of the Jews right up to the end of the age. Notice Micah does not say the "may" or "might" come out trembling, but that they will! When they experience the Day of the Lord, their hearts will melt! And as we have been commenting all through this prophetic section, these events have clearly not yet transpired and thus await a future fulfillment, at the return of the King of kings and Lord of lords (Rev 19:16)! Kaiser - The Lord’s victory at the climax of history will be deliberately patterned after David’s earlier victory over his enemies, expressed in similar terms in Psalm 18:45: “The foreigners fade away, and they come frightened from their hideouts.” Great will be the day of our Lord! To the LORD our God they will come in dread, and they will be afraid before You. - Has this happened? Clearly this speaks of the last days, when Messiah returns to triumph over all the nations that have rejected Him and trodden on the nation of Israel. Dread (06342)(pachad) to be in dread, to be in awe. "Those who worship and trust God have no need to dread, but those who break the Law (Deut. 28:66); sinners in Zion (Isa. 33:14); and worshipers of idols (Isa. 44:11) have reason to fear." (Baker) The Lxx translates pachad here with the verb existemi which figuratively in the NT refers to causing someone to be amazed beyond comprehension and thus astounded! Dread speaks of great fear, extreme uneasiness in the face of a disagreeable prospect, in the case of these Gentiles the prospect of them coming before the Holy One of Israel! John gives us a preview of coming attractions when "the kings of the earth, who committed [acts of] immorality and lived sensuously with her (Babylon), will weep and lament over her when they see the smoke of her burning, standing at a distance because of the fear (phobos) of her torment, saying, ‘Woe, woe, the great city, Babylon, the strong city! For in one hour your judgment has come.’ (Rev 18:9-10-) Micah 7:18 Who is a God like You, who pardons iniquity and passes over the rebellious act of the remnant of His possession? He does not retain His anger forever, because He delights in unchanging love. a God Exodus 15:11; Deuteronomy 33:26; 1 Kings 8:23; Ps 35:10; 71:19; 89:6,8; 113:5,6; Isaiah 40:18,25; 46:8,9 that Exodus 33:18,19; 34:6,7; Numbers 14:18,19; Nehemiah 9:17; Ps 65:3; 86:5,15; Ps 103:2,3; 130:4,7,8; Isaiah 1:18; 43:25; 44:22; 55:7; Jeremiah 31:34; 38:8; 50:20; Daniel 9:9; Jonah 4:2; Luke 24:47; Acts 13:38,39 passes Numbers 23:21; Amos 7:8; 8:2 the remnant Micah 7:14; 2:12; 4:7; 5:3,7,8; Joel 2:32; Romans 11:4; Hebrews 8:9-12 retain Ps 77:6-10; 85:4,5; 103:9; Isaiah 57:10,16; Jeremiah 3:5,12; Lamentations 3:31,32 delights Isaiah 62:5; 65:19; Jeremiah 32:41; Ezekiel 33:11; Zephaniah 3:17; Luke 15:5-7,9,10,23,24,32; Ephesians 2:4,5; James 2:13 See Spurgeon's Sermon on this passage - A Sweet Salaam (Bow) (3317) - Micah 7:18 WHO IS LIKE OUR INCOMPARABLE GOD? Kaiser - The third and last movement of this poetic symphony is a choral piece that forms a magnificent doxology. It is much like Romans 11:33ff, Psalm 104:32ff and Psalm 68:30ff. What a tremendous climax to a book!