มีคาห์ 7:2 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.

The good man is perished out of the earth,.... Here the prophet expresses in plain words what he had before delivered in figurative terms. The "good" or "godly" man, as in Psa 12:1; is one that has received the grace of God, and blessings of grace from him, and lives a godly life and conversation; who has the good work of grace begun in him and is found in the performance of good works, and does his duty both to God and man from godly principles; and particularly is kind and merciful to the poor and needy, and those in distress. The complaint is, that there were few, or scarce any, of this character in the earth, in the land of Israel, where there used to be great numbers of them, but now they were all dead and gone; for this is to be understood, not of the perishing of their graces or comforts, much less of their perishing in their sins, or perishing eternally, but of their corporeal death: and there is none upright among men; that are upright in heart and life; that have right spirits renewed in them, are Israelites indeed, in whom there is no guile; and walk uprightly, according to the rule of the divine word, truly honest, faithful men; very few such were to be found, scarce any; see Psa 12:1; they all lie in wait for blood; for the substance, wealth, and riches of men, which is as their blood and life; is their livelihood, that on which they live; this they wait for an opportunity to get from them, and, when it offers, greedily seize it; and stick not even to shed blood, and take away life, for the sake of gain: they hunt every man his brother with a net; as men lay nets for fish, and fowl, and beasts, and hunt them till they have got them into them; so these men laid snares, not for strangers only, but for their own brethren, to entangle them in, and cheat and defraud them of their substance; and this they would do, even to the destruction of them, as some (s) render it; for the word also signifies "anathema", destruction, as well as a "net". So the Targum. "betray or deliver his brother to destruction.'' (s) "ad necem", Tigurine version; "anathema, caedes", Drusius; "ad occasuinem", ibid.

(Chapter 7, Verses 1 onwards) Woe is me, for I have become like one who gathers the grapes of the vineyard in autumn: there is no cluster to eat; my soul longed for the early figs. The holy one has perished from the earth, and there is no upright person among mankind. They all lie in wait for blood; each hunts his brother to death. They declare their evil deeds as good; the ruler demands, and the judge accepts bribes, and the great one speaks of the cravings of his own soul, and they trouble it. The best among them is like a thornbush, and the most upright is like a thorn from a fence. Woe is me, for I have become like one who gathers straw in the harvest, and like grape clusters in the vineyard, when there is no first-ripe fig for my hunger, which my soul craves. Woe is me, for the reverent one has perished from the earth, and there is no one who corrects among men. They are all judged in bloodshed; each one of them inflicts trouble on his neighbor, and they prepare their hands for evil. The ruler makes demands, and the judge speaks peaceable words; his desire is for the longing of his soul. And I will take away their goods, like a consuming moth, and walking over the ruler in the day of your watchfulness. In the aforementioned captivity and ten tribes and two (For the word of the Lord has come to Micah the Morestite concerning Samaria and Jerusalem), the prophet laments that no just person is found in the land who can resist the anger of God and stand as a wall in the middle. In vain, he says, I have spoken: in vain I sought the last clusters of the vine and the destroyed city; and since there is no bunch to eat, I will at least take immature figs, which the Hebrews call "Bechchora", that is, thick figs, as food: as if to say, not finding bread because of the magnitude of the famine, I have sought scraps and chaff. The saint has perished from the earth, and the righteous among men are no more. Everywhere there are traps, everywhere there is deceit. Innocent blood is shed. Due to greed and lust, kinship is disregarded. Not only do they commit evil deeds, but they also defend them. They change names and claim that what is evil is good. The rulers do not accept gifts from those offering them, but they force their subjects to give and demand. And in rendering judgment, the judge treats another as he himself is judged by another, so that they may mutually favor each other in their crimes and defend themselves in the crimes of others. Whoever is great and almost most learned in the Law, speaks not the will of God, but his own will. And they have disturbed it, either the city, or the truth, or the land, of which it is said above: The holy one has perished from the earth. For whoever is the best among them, like a sharp thorn, pierces and holds, injuring the one who approaches him, and grasping with a hooked tooth: and whoever is found to be upright, like a thorn from a fence, so that there may be found pain where help was supposed to be. According to the Hebrew text, however, according to the Septuagint, who differ in some respects, and at the end of the chapter they translated completely differently, this is the meaning that seems to me: The prophetic or apostolic discourse laments, in general, the human race, which has in vain cast the seeds of doctrines, and instead of crops and grain, the late reaper finds only empty straw and useless stalks, and he cannot even find small grapes in the vineyard, and so on until the end of the chapter. For if it is a blessing for the speaker to be heard by the listener's ears, and the desire of the wise is the ear of the listener, and the understanding of the listener is the joy of the speaker; on the contrary, the grief of the teacher is a bad disciple, with Jeremiah's words also fitting this complaint: I have not profited, nor has anyone else profited me (Jeremiah). There are those who believe that these words are spoken from the perspective of the Savior, who is the cause of not finding worthy works in such a great multitude of believers and in the whole world of human kind, and who also says in Psalm 29: What profit is there in my blood, while I descend into corruption? Although others assert that these words do not fit his person at all, as he says: Woe is me, because I have become as one who gathers straw in the harvest; he who spoke in the Gospel: Lift up your eyes and see the regions, for they are already white for harvest (John 4:35). And elsewhere: The harvest indeed is great, but the laborers are few (Matthew 9:35). Therefore, those who want to understand this from the perspective of the Savior say that it is not surprising if he says: Woe is me, who wept in Jerusalem and shed tears at the death of Lazarus (Luke 19). But also this, I have become like one who gathers straw in the harvest, they apply it to the end of the age: and the harvest is interpreted to signify this, and they say that at that time this prophecy can be fulfilled, when, with the increase of wickedness, the love of many will grow cold, and when the Son of Man comes, he will scarcely find faith on earth (Mat. XIV, 24): for then, like straw after the harvest, and like grapes after the vintage, there will be few found among them who will maintain faith amidst the devastation of all things, and they believe that this statement, spoken from the perspective of the assumed man, approves of what follows: Woe is me, my soul: of whom he was speaking: My soul is sorrowful even unto death (Mat. XXVI, 38). He will perish (or He will be destroyed) returning from the earth, either by the Antichrist killing the saints, or by everyone collapsing due to the magnitude of scandals. And there is no one to correct among men: all are judged by blood, not by slight and small sins, but by the greatest sins and those related to bloodshed. Proximity, friendship, and kinship will not delay the crime: all will raise their hands to evil, so that even one who couldn't commit evil, yet, while preparing the hand, may sin by the will. The ruler himself seeks, and the judge speaks peaceful words; for he receives gifts, the desire of his soul. And because this is evident, and I avoid the envy of rulers and judges, leaving it to the understanding of the reader, I will only add this: Gifts blind the eyes even of the wise (Deut. XVI, 19): they also give life to the soul, which they should not have given life to, and they kill her who lives by her own merit and virtues, and they do this because of the gifts they demand shamelessly, and accept them more shamefully. To those whom the Lord threatens, saying: 'And I will take away their goods, which they think are good, but which appear good to them. Moreover, the truth of the matter will never be called good, which both deprives the giver and kills the receiver: although it is not so much a threat as a blessing, to take away evil from them, and for the Lord Himself and His divine word to enter into their consciences like a moth eating away whatever is perverse, and to make a devastation of plunder and evil thoughts, and to walk above the measure and rule of truth, and to lead back those who were led by false opinions to what is straight; and to do this in the light of truth, and on that day when those who are holy and elected from the Church ascend to the watchtower, and in the height of their learning and works, they will discuss heavenly matters.'

Cain and Abel followed in the generation of humankind, and Cain was the first murderer. Afterwards a deluge engulfed the earth because of exceeding wickedness of humanity. Fire came down from heaven upon the people of Sodom because of their corruption. Subsequently God chose out Israel, but even Israel became perverse and the chosen race was wounded. For, while Moses stood on the mountain before God, the people worshiped a calf in place of God. In the days of their lawgiver Moses, who said, “You shall not commit adultery,” a man dared to enter a brothel and be wanton. After Moses, prophets were sent to heal Israel, but in their exercise of healing they deplored the fact that they could not overcome evil, so that one of them [Micah] says, “The faithful are gone from the earth, among men the upright are no more!” The psalmist says, “All alike have gone astray; they have become perverse; there is not one who does good, not even one.” And again, “Cursing, and theft, and adultery, and killing have overflowed” upon the land. “They sacrificed their sons and daughters to demons.” They engaged themselves in auguries and enchantments and divinations; and again, “They fastened their garments with cords and hung veils next to the altar.”

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 good man is perished out of the earth - A similar sentiment may be found, Psa 12:1; Isa 57:1. As the early fig of excellent flavor cannot be found in the advanced season of summer, or a choice cluster of grapes after vintage, so neither can the good and upright man be discovered by searching in Israel. This comparison, says Bp. Newcome, is beautifully implied. They hunt every man his brother with a net - This appears to be an allusion to the ancient mode of duel between the retiarius and secutor. The former had a casting net, which he endeavoured to throw over the head of his antagonist, that he might then despatch him with his short sword. The other parried the cast; and when the retiarius missed, he was obliged to run about the field to get time to set his net in right order for another throw. While he ran, the other followed, that he might despatch him before he should be able to recover the proper position of his net; and hence the latter was called secutor, the pursuer, as the other was called retiarius, or the net man. I have explained this before on Job, and other places; but because it is rarely noticed by commentators, I explain the allusion here once more. Abp. Newcome by not attending to this, has translated איש את אחיהו יצודו חרם ish eth achihu yatsudu cherem, "They hunt every man his brother for his destruction;" though he put net in the margin.

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).

The Hebrew expresses "one merciful and good in relation to man," rather than to God. is perished out of the earth-- (Psa 12:1).

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).

"The godly man has disappeared from the earth, and there is no more a righteous man among men. All lie in wait for blood, they hunt every man his brother with the net. Mic 7:3. Their hands are after evil, to make it good. The prince asks, and the judge is for reward; and the great man, he speaks the evil of his soul: and they twist it together." The grape and the early fig signify the good and the righteous man. חסיד is not the God-fearing man, but, according to the context, the man who cherishes love and fidelity. אבד, not "to have perished," but to be lost, to have disappeared. מן הארץ, not "out of the land," but, as the parallel בּאדם shows, from the earth, out of the world. For the fact itself, compare Psa 12:2 and Isa 57:1. They all lie in wait for blood, i.e., not that they all go about committing murder, but simply that they set their minds upon quarrels, cheating, and treachery, that they may rob their neighbour of his means of existence, so that he must perish (cf. Mic 3:2-3; Mic 2:1-2); at the same time, even murderous thoughts are not excluded. The same thing is implied in the hunting with the net. אח, the brother, is the fellow-countryman (for this figure, compare Psa 10:9; Psa 35:7-8, etc.). In Mic 7:3 the words from על הרע to להיטיב are not to be joined to what follows so as to form one sentence. Such a combination is not only opposed to the accents, but is at variance with the structure of the whole verse, which consists of several short clauses, and it does not even yield a natural thought; consequently Ewald proposes to alter the text (שׁואל). הרע is hardly the inf. hiph. "to do evil," but most likely a noun with the article, "the evil;" and the thought is therefore either "both hands are (sc., busy) with evil," or "both hands are stretched out to evil," to make it good, i.e., to carry out the evil well (היטיב as in Jer 2:33), or to give evil such a form that it shall appear to be good, or right. This thought is then made special: the prince, the judge, and the great man, i.e., the rich man and mighty man (Lev 19:15; Sa1 25:2), weave a thing to make evil good. עבּת, to weave, to twist together, after עבות, twist or string. The subject to ויעבּתוּה is to be found in the three classes already named, and not merely in the judge and the great man. There is just as little reason for this limitation as for the assumption that the great man and the prince are one person. The way in which the three twist the thing or the evil plan together is indicated in the statements of the three previous clauses. The prince asks, sc. for the condemnation of a righteous or innocent man; and the judge grants this for recompense against compensation; and the rich man co-operates by speaking havvath napshō. Havvâh in most passages is universally allowed to signify hurt, mischief, destruction; and the only question is, whether this meaning is to be traced to הוה = אוה, to breathe (Hupfeld on Psa 5:10), or to הוה, to occur, an occurrence, then specially an evil occurrence (Hengstenberg, Diss. on the Pentateuch, vol. i. p. 252). Only in Pro 10:3 and the passage before us is havvâh said to signify desire in a bad sense, or evil lust. But, as Caspari has shown, the meaning is neither necessary nor established in either of these two passages. In Pro 10:3 the meaning aerumna activa aliisque inferenda is quite sufficient; and C. B. Michaelis has adopted it for the present passage: "The great man speaks the mischief of his soul," i.e., the injury or destruction of another, for which he cherishes a desire. Nephesh, the soul as the seat of desire. הוּא is not introduced to strengthen the suffix attached to נפשׁו, "of his, yea of his soul" (Ewald, Hitzig, Umbreit); for not only are the accents against this, but also the thought, which requires no such strengthening. It is an emphatic repetition of the subject haggâdōl. The great man weaves evil with the king and judge, by desiring it, and expressing the desire in the most open manner, and thereby giving to the thing an appearance of right.