มีคาห์ 7:13 วิจารณ์

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.

Notwithstanding the land shall be desolate,.... Not the land of Chaldea, as some; or the land of the nations, as Jarchi and Kimchi; but the land of Israel. That part of it, which was possessed by the ten tribes, was made desolate by Shalmaneser king of Assyria; and that which was inhabited by the two tribes, by Nebuchadnezzar king of Babylon; and this desolation was to be, "notwithstanding" the above prophecies, and prior to the fulfilment of them. So some render the words, as in the margin of our Bibles "after the land hath been desolate" (g); and it is observed, partly to prevent wicked men promising themselves impunity from the above prophecies; and partly to prevent despair in good men, when such a desolation should be made. And then again it was made desolate by the Romans, previous to the spread and establishment of the church of Christ, by the success of the Gospel in the Gentile world, in the first times of it; and by the conversion of the Jews, and bringing in the fulness of the Gentiles, in, he last times of it; because of them that dwell therein, for the fruit of their doings: because of the sins of the inhabitants of the land of Israel: the desolation made by the kings of Assyria and Babylon was for the idolatry of Israel and Judah, and other sins; and the desolation made by the Romans for the Jews rejection of the Messiah. (g) "postquam fuerit haec terra desolationi", Junius & Tremellius, Piscator, Tarnovius, Drusius.

(Verse 8 onwards) Do not rejoice, my enemy, over me, for I have fallen: I will rise again. When I sit in darkness, the Lord is my light: I will bear the anger of the Lord, because I have sinned against him, until he judges my cause and executes judgment for me, and brings me into the light, and I will see his righteousness, and my enemy will behold it, and she will be covered with shame, who says to me: Where is your God? My eyes will see her; now she will be trampled as the mud of the streets. The day will come when your walls will be rebuilt. On that day the law will go forth afar off: on that day it will come even to you from Assyria, and even to fortified cities, and from fortified cities even to the river, and from the river even to the sea, and from the sea even to the mountain. And the land will be a desolation because of its inhabitants, and because of the fruit of their thoughts. LXX: Do not insult me, my enemy: for I have fallen, and I will rise again: if I walk in darkness, the Lord will enlighten me. I will bear the anger of the Lord, for I have sinned against Him, until He pleads my cause and executes judgment for me. He will bring me out to the light, and I will see His righteousness. My enemy will see this and be covered with shame, the one who said to me, 'Where is your God?' My eyes will see her; at that time she will be trampled down like mud in the streets. The day of your punishment has come, O Assyria; the time has come for your destruction. The Lord will abolish your power and authority. Your cities will be laid waste, from Tyre to the river, from sea to sea, and from mountain to mountain. The land and its inhabitants will be scattered because of their wickedness. It seems to me that in the literal sense, Jerusalem speaks against Babylon and the other nations that had insulted it: Do not rejoice in my downfall, for with the mercy of the Lord, I will rise again. After I have sat in captivity, He will bring me out of darkness, and He will be my light. I will endure the wrath of the Lord, for I know that I deserve what I have suffered, until I take vengeance upon the nations, and my judgment is fulfilled. I know that He will bring me into the light, and I will see His justice, and Babylon, my enemy, and the other nations around will be covered in shame, those who now mockingly say: Where is your God, O Lord? My eyes will see her, not long after time, but now and in the present trampled, as if the mud of the streets. Thus far Jerusalem, or rather the prophet speaking on behalf of the people: Now God is brought in responding to Jerusalem: O Jerusalem, the days have come for your walls to be rebuilt, which were destroyed by the Babylonian devastator. On that day a law will be established, or rather an ordinance and command, as interpreted by Symmachus and Theodotion, saying, ἐπιταγὴν καὶ πρόσταγμα; and the meaning is: You will no longer be subject to the rule of the Babylonians, on that day when your walls are rebuilt, people will come to you from Assyria and fortified cities: from the fortified cities, I say, as far as the Jordan, which the people crossed over before, and from the Red Sea, and from all the nations as far as the Dead Sea, which is near your land, and to Mount Zion, from the mountains of Persia and Media, where they were previously taken; and the land will be a remnant of the Chaldeans and those who laid you waste, because of their inhabitants and their wicked deeds. The Jews promise themselves this until today, and in that place where we exposed ourselves: On that day the law will be far-reaching, as it seems to us, and as their wiser ones argue, some frivolously lie and say: On that day, when the walls of Jerusalem were built by Christ, the holy Scriptures of the Law and the Prophets, which are now held by us, will be taken from our hands and given to the Jewish people. For what is said according to the Septuagint, 'a day of smoothing out the edge, your erasure,' is not understood to be in Jerusalem, as we have explained according to the Hebrew; but we understand it to be said even now to Babylon, for it too must be erased and trampled upon like an edge. And that legitimate day will repel, not the legitimate day of God, but the legitimate day that you, Babylon, commanded to be observed against the law of God. And your cities will come to an end, or to division, as the Assyrians fight against you (for Babylon was a city of the Chaldeans, not of the Assyrians). And your fortified cities will be divided by the hostile army, from Tyre to the Tigris River, which you encircle, and from the Great Sea to the Red Sea, which touches your regions as they travel from the side to India. And from mountain to mountain: from the mountains of Judea to the mountains of Media and Persia, all of Mesopotamia and the entire region that is now held by you in the middle, will be subjugated by the empire of the enemies. And the land will be in desolation because of the evil fruits of your studies. Where the Seventy were interpreted, let us know about Tyre, it is written in Hebrew, Masor, (): which word, if it is divided into the preposition Ma and the name Sor, is understood about Tyre; but if it is one word, it signifies a stronghold. Finally, they transferred everything, the territory, the enclosure, and the siege, not from Tyre, as the Septuagint says, but from the fortified city. This is in accordance with the Hebrew, and the prayers of the Israelites and the people of circumcision, as if a superfluous discourse had preceded. Now let us come to the spiritual understanding, and with the Holy Spirit himself as the interpreter, let us explore even the most difficult passages. It seems to me that every soul of Jerusalem, in which the temple of the Lord was built, and the vision of peace, and the knowledge of the Scriptures; and afterwards, having been overcome by sins, was led into captivity, and handed over to torments, speaks against Babylon, that is, the confusion of this world, and against the opposing strength that presides over this world: Do not insult me, my enemy, because I have fallen and will rise again: for the Lord raises the fallen (Ps. 144), and speaks through the prophet. Will he not rise again who falls? (Jer. VIII, 4). And: I do not desire the death of a sinner, but rather that he may be converted and live (Ezek. XXXIII, 11). But if you despise me because I suffer torments, learn from Ezekiel that punishments are inflicted first on the more holy, and it is said by the Lord: Begin with my saints (ibid., IX, 6). For even if I walk in darkness, the Lord is my light. For although the rulers of these dark spirits have deceived me, and I sit in darkness and the shadow of death, and my feet are stuck in dark mountains, nevertheless, while sitting in darkness and the shadow of death, a light has dawned, and the light shines in the darkness (Isaiah, IX, 2). And the Lord is my light and my salvation, whom shall I fear? (Psalm 27:1) And I will speak to Him, and say: Your word is a lamp to my feet, O Lord, and a light to my paths. (Psalm 119:105) For He Himself commanded me, when the darkness of this world comes: Let your loins be girded, and your lamps burning in your hands. (Luke 12:35) It follows: I will bear the wrath of the Lord, because I have sinned against Him: until He justifies my cause, and executes judgment for me, and brings me out into the light, and I shall behold His justice. Every correction for the present time does not seem to be of joy, but of sorrow, and afterwards it will yield the peaceful fruit of righteousness to those who have been trained by it. Therefore, feeling that the soul has sinned and has the wounds of sins, and lives in dead flesh, and needs cauterization, it steadfastly says to the physician: Burn my flesh, cut the wounds, constrict all the harmful humors and discharge with a harsh hellebore potion. It was my fault to be wounded; let it be my pain to endure so many torments, so that afterwards I may receive healing. And the true physician shows the cause of the medicine to the one who is already safe and secure, and teaches that he has done rightly what he did. Finally, after torture and punishments, the soul is brought out from the outer darkness, and with the last coin restored, it says: I will see his justice, and I will speak: Your judgments are justified, O God. But if Christ has become for us from God wisdom, and justice, and sanctification, and redemption (1 Cor. 1): he who says he sees the justice after the wrath of God, promises to himself the sight of Christ. And this, however, is only about penitents. However, it is much better to not have wounds and not need a doctor. Healing is not the happiness of the healed, but rather the consolation after pain. Therefore, someone who has been healed should be careful not to sin again, lest something worse happen to them again. We read in Leviticus (Lev. 13), if indeed we read with open eyes, that the covering prescribed in the Law does not exclude the view of the inner eye; in fact, leprosy is accustomed to develop in a vesicle and scar from a burn, and to change the color of the hair, and to add a new deformity to the previous disfigurement of the scar. For this reason, so that no one is secure about repentance, because after sin he can say: I will endure the wrath of God because I have sinned against Him, until he justifies my cause, let him sin and need a cautery, and when he is healed, let him be wounded again. But when the Lord brings us into the light, and we see His justice, then our enemy Babylon will see and be covered in confusion, those who previously spoke against us: Where is your God? thinking that Jerusalem cannot be healed after wounds. And our eyes will look upon her, and she will become trampled like the mud of the streets. And because the end of all punishments is the beginning of good things, and pain leads to healing, bricks will be made from her mud, and her destruction will become the formation of bricks. And on that day, the old errors will be cast aside, and the cities that were poorly fortified will come to an end, whether in unity or in division, and they will be separated from the Assyrians; and from Tyre, which means 'confinement', that is, narrowness, other strengths will arise, and there will be discord even among those who delight in the corruption of this world, and they will generate desires in people. And from sea to sea, and from mountain to mountain, wars will arise against one another, so that bitterness may fight against bitterness, and a lofty pride may fight against another height, and then it will truly be fulfilled: 'Come, let us go down and confuse their languages, so that each one may not understand the voice of their neighbor' (Gen. XI, 7), for it is profitable indeed for the worst strengths not to have harmony among themselves. And when Satan is divided against Satan, then at last his entire kingdom will be destroyed. And what often happens in great armies, that after the tyrant is slain, his followers divide his kingdom among themselves, rise against each other, and there is civil war among them: this will also happen at the end of the world, when the walls of Jerusalem are built and Babylon falls, and the Assyrians and Tyrians from the river, and from the sea, and from the mountains, that is, all the demon nations will fight among themselves, and with their kingdom destroyed, the kingdom of the Lord Jesus will come, and every knee will bow, of those in heaven, on earth, and under the earth, and every tongue will confess that Jesus is Lord, to the glory of God the Father. But so that you may know that the outcome of this rebellion is advantageous, the land of Babylon will be brought to ruin along with all its inhabitants, and the Babylonians will not bear fruit.

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.

Notwithstanding the land shall be desolate - This should be translated in the preter tense, "Though the land Had been desolate;" that is, the land of Israel had been desolate during the captivity, which captivity was the "fruit of the evil doings of them that had dwelt therein."

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).

However glorious the prospect of restoration, the Jews are not to forget the visitation on their "land" which is to intervene for the "fruit of (evil caused by) their doings" (compare Pro 1:31; Isa 3:10-11; Jer 21:14).

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).