Micah 7:19 Komentář

In this chapter, I. The prophet, in the name of the church, sadly laments the woeful decay of religion in the age wherein he lived, and the deluge of impiety and immorality which overwhelmed the nation, which levelled the differences, and bore down the fences, of all that is just and sacred (Mic 7:1-6). II. The prophet, for the sake of the church, prescribes comforts, which may be of use at such a time, and gives counsel what to do. 1. They must have an eye to God (Mic 7:7). 2. They must courageously bear up against the insolences of the enemy (Mic 7:8-10). 3. They must patiently lie down under the rebukes of their God (Mic 7:9). 4. They must expect no other than that the trouble would continue long, and must endeavour to make the best of it (Mic 7:11-13). 5. They must encourage themselves with God's promises, in answer to the prophet's prayers (Mic 7:14, Mic 7:15). 6. They must foresee the fall of their enemies, that now triumphed over them (Mic 7:16, Mic 7:17). 7. They must themselves triumph in the mercy and grace of God, and his faithfulness to his covenant (Mic 7:18-20), and with that comfortable word the prophecy concludes.

INTRODUCTION TO MICAH 7 This chapter begins with a lamentation of the prophet, in the name of the church and people of God, concerning the general depravity and corruption of the times in which he lived, Mic 7:1; then declares what he was determined to do for his relief in such circumstances, Mic 7:7; comforts himself and the church with a good hope and firm belief of its being otherwise and better with them, to the shame and confusion of their enemies that now rejoiced, though without just reason for it, Mic 7:8; with promises of deliverance, after a desolation of the land for some time, Mic 7:11; and with the answer returned to the prayers of the prophet, Mic 7:14; which would issue in the astonishment of the world, and their subjection to the church of God, Mic 7:16; and the chapter is concluded with admiration at the pardoning grace and mercy of God, and his faithfulness to his promises, Mic 7:18.

He will turn again,.... From his anger, and show his face and favour; which is not inconsistent with his everlasting and unchangeable love; for anger is not opposite to love, and is only a displicency at sin, and not at the persons of his people; and, properly speaking, is not in God; is rather in appearance than in reality; when his people sin against him, he shows himself as if he was angry; he turns away from them, and withdraws his gracious presence and sensible communion from them; but when they are brought to a sense of sin, and acknowledgment of it, he returns to them, manifests his love to them again, and applies his pardoning grace, which is the thing believed would be done; it is only another expression of that, as all the rest that follow are: the prophet, or the church, dwells on this article of grace, and heaps up words to express it by, as if they could never say too much or it, or sufficiently explain it. The Targum is, "his word shall return;'' he will have compassion upon us; the Lord is naturally compassionate; he is full of compassion, he has a heart of compassion; these are tender mercies, and never fail, and which are exercised in a sovereign way; pardon of sin flows from hence; every manifestation or it is a display thereof: sin brings afflictions on the saints, and then the Lord pities them, and is afflicted with them; sin grieves them, and he is as it were grieved for them; it wounds them, and then, as the good and compassionate Samaritan, he pours in the oil and wine of pardoning grace, and heals them; they are, while in this state, in such circumstances often as need his compassion, and they may be assured of it, Psa 78:38; he will subdue our iniquities; which maybe understood also as a further explanation of the grace of pardon: sin is an enemy to God and his people; it is too strong and mighty for them; it reigns over them in a state of nature; they are under the power of it, and cannot get rid of it, its influence, guilt, and punishment; Christ has conquered it, made an end of it, and took it away; God tramples upon it, as a conqueror does upon the necks of his enemies; it ii subdued by him, and is under his feet; which he treats with contempt, disdains to look upon, keeps it under, so that it shall never rise again to the condemnation of his people; he overcomes the provocation of it, removes the guilt by pardon, and secures from the punishment of it: or this may be considered as the effect of pardon; as what is done in consequence of it, by the Spirit and grace of God in sanctification; when not only the deeds of the body are mortified through the Spirit, or the outward conversation reformed, but the inward power of sin is weakened; it is laid under the restraints of efficacious grace, and is kept under by it; so that it shall not and cannot have the dominion over the saints again, of which they may be confident, Rom 6:14; and thou wilt cast all their sins into the depths of the sea; never to be seen any more; though they are seen with the eye of omniscience, and taken notice of by the eye of providence, yet not beheld with the eye of avenging justice, that being satisfied by Christ; besides, all the sins of God's people have been removed from them to Christ, and by him carried away into the land of oblivion; so that they are no more to be seen on them, who are through his blood and righteousness without fault, spot, or wrinkle, or any such thing; and, being out of sight, they are out of mind, never remembered any more, and like things cast into the sea, destroyed and lost: perhaps there may be some allusion to the Egyptians drowned in the Red sea; and what is cast into the sea, especially into the depths of it, is irrecoverable, not to be fetched up again, nor does it rise more; and so it is with the sins of God's people, forgiven for Christ's sake, even "all" of them; for they have all been bore by Christ, and are covered, blotted out, and pardoned, not one remains unforgiven; see Isa 38:17. This is an apostrophe of the prophet unto God. The Targum is, "and he will cast into the depths of the sea all the sins of Israel;'' and it may denote their being loathsome and abominable to him, and therefore here cast by him. It is very common in Jewish writings to say of anything that is useless, abominable, accursed, and utterly rejected, that it is to be east into the salt sea. For instance "Aquila the proselyte divided an inheritance with his brother (a Gentile), and he cast the profit of it into the salt sea: three doctors there were; one said, the price of the idol he cast into the salt sea; another said, he cast the price of his part of the idol into the salt sea; and the other said, he cast the idol itself into the salt sea (u).'' Again it is said (w), "a sin offering, whose owner is dead, goes into the salt sea.'' The Heathens used sea water for the purgation and expiation of sin; hence the poet (x), to aggravate the wickedness of a very wicked man, observes, that the ocean itself could not wash away his sins. And Cicero (y), speaking of the law of the Romans for the punishment of parricides, which ordered that they should be sewed up alive in sacks, and cast into the river, observes the wisdom and propriety of it; they would not, says he, have them cast naked into the river, lest, when they should be carried into the sea, they should pollute that by which other things that are defiled are thought to be expiated. So Iphigenia is made to say (z) that the sea washes away all the sins of men. These are the Jewish and Heathenish notions; whether there is any allusion to them may be considered; however, certain it is, that nothing short of the fountain opened for sin and uncleanness, or the sea of Christ's blood, can wash away sin; that cleanses from all sin; and happy are they whose sins are cast in thither, or are expiated and purged away thereby! (u) T. Hieros. Demai, fol. 25. 4. (w) Ibid. Sotah, fol. 19. 1. Vid. ibid. Avoda Zara, fol. 39. 2. & Nazir, fol. 53. 1. (x) "Suscipit, O Gelli, quantum non ultima Thetis, Nec genitor lympharum abluit Oceanus". Catullus. (y) Oratio 2. pro Sexto Roscio. (z) Euripides in Tauro.

We should give a tunic to one who has none at all. Who is the person who does not have a tunic? It is one who utterly lacks God. Therefore we should divest ourselves and give to one who is naked. One has God; another does not have God at all. We give to the one who does not have God. The prophet in Scripture says, “We should cast our sins into the depths of the sea.” John continues, “He who has food should do likewise.” Whoever has food should give some to one who has none. He should generously give him not only clothing but also what he can eat.

“The Lord sits enthroned over the flood.” A flood is an overflow of water that causes all lying below it to disappear. It cleanses all that was previously filthy. Therefore he calls the grace of baptism a flood, so that the soul, being washed well of its sins and rid of the old person, is suitable henceforth as a dwelling place of God in the Spirit. Further, what is said in the twenty-first psalm agrees with this. For after he has said, “I have acknowledged my sin, and my injustice I have not concealed,” and also, “For this shall every one that is holy pray to you,” he then said, “And yet in a flood of many waters, they shall not come near him.” Indeed, sin shall not come near to one who received baptism for the remission of his transgressions through water and the Spirit. Something akin to this is found in the prophecy of Micah: “Because he delights in mercy, he will turn again and have mercy on us. He will put away our iniquities and will cast them into the bottom of the sea.”

(Verse 18-20.) Who is God like you? You who take away iniquity and pass over the sin of the remnant of your inheritance. He will not continue to be angry, for he delights in showing mercy. He will again have compassion on us; he will tread our iniquities underfoot and hurl all our sins into the depths of the sea. You will be faithful to Jacob, and show mercy to Abraham, as you swore to our fathers long ago. LXX: Who is like you, O God? You who removes iniquities and surpasses injustices for those who remain as your heritage? He did not retain his anger as testimony because he desires mercies. He will return and have mercy on us, he will submerge our sins, and all our sins will be cast into the deep sea. He will give Jacob truth and Abraham mercy, as you swore to our fathers in the days of old. The wise prophet, seeing the multitude of nations disturbed in its conclusion, is amazed and afraid of God, and therefore the Lord rages in order to take away sins and grant salvation. He praises and marvels at the Lord, saying: Who is like you, O God, taking away iniquities and surpassing injustices (Exodus 12): just as the exterminator passed over the people of Israel in Egypt and did not destroy them (hence the name Passover, which means passing over), so you spare the nations, not counting their iniquities against them. Furthermore, what follows is this: Those who remain of his inheritance have not held his wrath as a testimony. This is the meaning: If he spared the nations that did not want to believe in his Law, and those who were left from the people are abandoned, he did not want to impute their injustices to them nor did he inflict his wrath as a testimony of just punishment. What will he do with his flock, which grazes in the middle of Carmel, and in Bashan, and in Gilead? For he is willing to show mercy, and he will have compassion on us, and he will carry our sins, and the iniquities that weigh upon us like a talent of lead, he himself will bear and plunge into the sea, and he will not allow them to be. He will give truth to Jacob, and mercy to Abraham, in order to restore his people, who are like supplanters and novelties, and who are always in strife. In Christ, he will fulfill his promise, and he will grant mercy to the multitude of nations (for Abraham is called the father of many nations), just as he swore to our ancestors who were witnesses to our ancient faith, that he would save some from the whole multitude of humanity in truth and others in mercy. But when we have interpreted, he will no longer unleash his fury; 'ultra' Symmachus rendered as 'forever'; Theodotio as 'to the end'; Seventy-five edition as a testimony: 'for whom it is placed in the Hebrew Led' (); and both 'ultra' and 'forever' can be understood as testimony. I, too, will speak at the end of my work, by sealing the labor of my booklet with the invocation of the Lord: O God, who is like you? Take away the iniquity of your servant; pass over the sin of the rest of my soul, lest you unleash your fury upon me, nor chastise me in your anger: for you are merciful, and abundant in your mercies. Turn back, and have mercy on me: throw down my iniquities, and cast them into the depths of the sea: so that the saltiness and bitterness of vices may perish in the false region. Give the truth which you promised to your servant Jacob, and the mercy which you promised to your friend Abraham, and deliver my soul from the persecutors of your prophets, Ahab and Jezebel, as you swore to my fathers in ancient days, saying: As I live, says the Lord, I do not desire the death of the sinner, but only that he may turn back and live (Ezek. 33:11). And elsewhere: Immediately when you turn and groan, you will be saved. Then my enemy will see, and she will be covered with confusion, who now says to me: Where is your Lord God (Ps. XLI, 4, 11)? I will see your vengeance in her, and it will be like the mud of the streets, and she will be trampled on, so that she may no longer build Egyptian cities with mud and straw.

The prophet begins this chapter with lamenting the decay of piety and the growth of ungodliness, using a beautiful allegory to imply (as explained in Mic 7:2) that the good man is as seldom to be met with as the early fig of best quality in the advanced season, or the cluster after the vintage, Mic 7:1, Mic 7:2. He then reproves and threatens in terms so expressive of great calamities as to be applied in the New Testament to times of the hottest persecution, Mic 7:3-6. See Mat 10:35, Mat 10:36. Notwithstanding which a Jew is immediately introduced declaring, in the name of his captive people, the strongest faith in the mercy of God the most submissive resignation to his will, and the firmest hope in his favor in future times, when they should triumph over their enemies, Mic 7:7-10. The prophet upon this resumes the discourse, and predicts their great prosperity and increase, Mic 7:11, Mic 7:12; although the whole land of Israel must first be desolated on account of the great wickedness of its inhabitants, Mic 7:13. The prophet intercedes in behalf of his people, Mic 7:14. After which God is introduced promising, in very ample terms, their future restoration and prosperity, Mic 7:15-17. And then, to conclude, a chorus of Jews is introduced, singing a beautiful hymn of thanksgiving, suggested by the gracious promises which precede, Mic 7:18-20.

THE UNIVERSALITY OF THE CORRUPTION; THE CHOSEN REMNANT, DRIVEN FROM EVERY HUMAN CONFIDENCE, TURNS TO GOD; TRIUMPHS BY FAITH OVER HER ENEMIES; IS COMFORTED BY GOD'S PROMISES IN ANSWER TO PRAYER, AND BY THE CONFUSION OF HER ENEMIES, AND SO BREAKS FORTH INTO PRAISES OF GOD'S CHARACTER. (Mic. 7:1-20) I am as when, &c.--It is the same with me as with one seeking fruits after the harvest, grapes after the vintage. "There is not a cluster" to be found: no "first-ripe fruit" (or "early fig"; see on Isa 28:4) which "my soul desireth" [MAURER]. So I look in vain for any good men left (Mic 7:2).

turn again--to us, from having been turned away from us. subdue our iniquities--literally, "tread under foot," as being hostile and deadly to us. Without subjugation of our bad propensities, even pardon could not give us peace. When God takes away the guilt of sin that it may not condemn us, He takes away also the power of sin that it may not rule us. cast . . . into . . . depths of the sea--never to rise again to view, buried out of sight in eternal oblivion: not merely at the shore side, where they may rise again. our . . . their--change of person. Micah in the first case identifying himself and his sins with his people and their sins; in the second, speaking of them and their sins.

The Church's Penitential Prayer, and the Divine Promise - Micah 7 The prophet responds to the threatening of the Lord (Mic 6:9-16) in the name of the believing church with a penitential prayer, in which it sorrowfully confesses the universality of the deep moral corruption, and painfully bemoans the necessity for the visitation of God (Mic 7:1-6); after which it rises, through belief in the fidelity of God, to the confidential hope that the Lord will cause the light of His grace to rise again upon the church, which is bearing the merited punishment, and will not let its enemies triumph over it, but will procure it justice, and deeply humble the foe (Mic 7:7-13); and to this it appends a prayer fore the renewal of the former manifestations of grace (Mic 7:14). The Lord answers this prayer with the promise that He will renew for His people the wonders of the olden time (Mic 7:15-17); whereupon the prophet closes by praising the mercy and grace of the Lord (Mic 7:18-20).