Session 13 Micah 7:1-10,18-20
MICAH 7:1-10,18-20
MEMORY VERSE: MICAH 7:7
Most of us grow impatient when told to wait. We fast forward to the end of videos. We use apps so we can skip the ordering line. We pay additional fees for the freedom to skip a line at a theme park. Micah wrote to a nation that had waited year after year for the coming of a Messiah who would right the wrongs of the world and bring salvation to the people of God. They needed to realize that hope was found in God’s promise of salvation to those who trust Him. They needed to hold on to faith and live in anticipation of the day God would deliver them.
(In PSG, p. 118)
Chapters 6–7 contain Micah’s final message. It begins with the imagery of a lawsuit brought by God against the people of Israel (Mic. 6:1-16). Israel and Judah had violated God’s covenant; therefore, they were in breach of contract for breaking their treaty with Yahweh their God. This followed the cultural patterns of their society: witnesses were called in, evidence was presented, a defense was given, and a verdict was reached. Micah called on the mountains, hills, and foundations of the earth to bear witness to the Lord’s case. It is fitting these were called on to bear witness to Israel’s violations of her covenant with the Lord because the heavens and earth were called on to be witnesses to the ratification of this covenant when God initially made it with Israel (Deut. 4:26; 32:1).
After calling on His witnesses, God initiated His case against Israel by recalling His faithfulness to His people by keeping the covenant He had made with them. He delivered them from Egypt, provided them with godly leaders, protected them from their enemies, and made a way for them to enter the promised land. However, instead of keeping their covenant with the Lord by acting justly, loving the Lord faithfully, and walking with Him in humility, they thought they could appease Him by offering an abundant amount of sacrifices (Mic. 6:4-8).
The people’s sins were so glaring that no defense could be made. The Lord reminded them of the curses He promised to bring upon Israel for breaking its covenant with Him, declaring they were about to happen now (6:14-15; see Deut. 28:38-40).
Micah’s message ended with a lament, an expression of sorrow and grief (7:1-6). There is also a message of hope. The prophet looked beyond the present predicament of his people to the future when the Lord would restore the fortunes of His covenant people (7:7-13). The message concludes with a prayer extolling God’s power, forgiveness, lovingkindness, and loyalty to Abraham, Jacob, and all of their descendants with whom He has committed Himself by His covenant (7:14-20).
EXPLORE THE TEXT
>>>1 How sad for me! For I am like one who — when the summer fruit has been gathered after the gleaning of the grape harvest — finds no grape cluster to eat, no early fig, which I crave. 2 Faithful people have vanished from the land; there is no one upright among the people. All of them wait in ambush to shed blood; they hunt each other with a net. 3 Both hands are good at accomplishing evil: the official and the judge demand a bribe; when the powerful man communicates his evil desire, they plot it together. 4 The best of them is like a brier; the most upright is worse than a hedge of thorns. The day of your watchmen, the day of your punishment, is coming; at this time their panic is here.
Micah began his lament with the words, How sad for me! This same exclamation was made of Job (Job 10:15). It is an exclamation of despair and hopelessness. Job felt this way though he was innocent. Micah was describing his feelings of alienation, isolation, and discouragement as he witnessed the depravity of the people of God.
Micah used agricultural references to describe his feelings. Once a farmer harvested his crop, the law forbade him from going back over his fields, orchards, or vineyards to get anything he might have missed. Whatever was left was left for the poor and foreigners who had no land of their own (Lev. 19:9-10; Deut. 24:21). The book of Ruth provides an example of this practice (Ruth 2). After being gleaned this second time, the fields, orchards, and vineyards there was nothing left. Micah was saying he was like a hungry man who went out to glean, only to discover he was too late, finding no grape cluster to eat and no early fig that he craved.
What Micah described is the opposite of what God had promised to Israel if they had remained faithful to His covenant with them: “Your threshing will continue until grape harvest, and the grape harvest will continue until sowing time; you will have plenty of food to eat and live securely in your land” (Lev. 26:5). Micah was looking for grapes and figs but found none.
In verse 2, the prophet explained the figurative language he used in verse 1. The people of Israel had become as spiritually barren as the picture Micah depicted. The fruits Micah craved were faithful and upright people in the land. Faithful people referred to those who loved the Lord and were loyal to Him. An upright person was one who maintained a standard of living in accordance to God’s law, doing what was right toward God and others. People like this had vanished; none were left in the land.
Micah declared the only people who remained in the land were those who were looking for the opportunity to shed blood. If no one came along to attack, then they went out hunting for their prey with a net (see Ps. 10:8-9). The prophet Isaiah, Micah’s contemporary, described the situation in Israel similarly (see Isa. 5:7). People were looking for every way possible to better their own economic standing by ruthlessly taking ad-vantage of others. They craved what others had and stopped at nothing to obtain what their covetous hearts desired. Micah emphasized the brutality of these acts by describing these people as those who hunted down their fellow countrymen like animals.
The prophet used an interesting way to describe how adept the people were at accomplishing evil. Most people have one dominant hand; they are either right-handed or left-handed. By saying both hands are good at accomplishing evil, Micah was saying they were ambidextrous in their ability to do what is evil. In other words, they were thoroughly accomplished and efficient when it came to doing what was evil. It is similar to the way Jeremiah described Judah in his day, saying they were “skilled in doing what is evil” (Jer. 4:22). Also, using both hands meant that they were altogether dedicated to accomplishing evil. In present-day vernacular one might say they were “all in” when it came to doing evil.
Micah gave examples of these accomplished evildoers. Israel and Judah’s civil leaders and judges were constantly demanding bribes, and the rich and powerful were constantly dictating what they selfishly desired. These evil power brokers coordinated their efforts, resulting in the systemic exploitation of their fellow countrymen. It was a well-oiled machine of political and judicial corruption.
In verse 4, Micah provided a vivid picture of even the best of the people in the land. He said that the best of them was a brier and the most upright was worse than a hedge of thorns. In other words, everyone was out for himself. Even reaching out for help from those who appeared to be upright was wasted energy, and resulted in the stinging pain of disappointment. No one could be trusted.
The second half of verse 4 switches from describing the evil of the people to the judgment they were about to experience. The two expressions, the day of your watchmen and the day of your punishment, refer to the same thing. Watchmen were posted on the walls and in watchtowers in ancient cities as lookouts for invading armies. Israel’s prophets often saw themselves as watchmen for the people of God, warning the nation of God’s impending judgment if the people refused to repent (Hos. 9:8; Hab. 2:1; Ezek. 3:17; 33:7; Jer. 6:17). Even though Israel had ignored these prophetic messengers of God, once again God graciously sent Micah, His watchman, to warn of judgment. The day was fast approaching when Israel’s watchmen posted on the walls and in the watchtowers of their cities would see armies coming to invade the land. These armies would be God’s instruments of judgment. They were on their way, and it was time for Israel to panic.
5 Do not rely on a friend; don’t trust in a close companion. Seal your mouth from the woman who lies in your arms. 6 Surely a son considers his father a fool, a daughter opposes her mother, and a daughter-in-law is against her mother-in-law; a man’s enemies are the men of his own household.
Micah indicated just how bad the situation in Israel had become by saying people could not trust those closest to them. Note the progression: you cannot rely on a friend, a close companion, or even your spouse. Betrayal was everywhere. His words echoed what may have been a proverbial statement going back centuries. In The Instructions of Amenemhet, the Twelfth Dynasty pharaoh of Egypt who appears to have been assassinated, supposedly left instructions for his son. The text reads: “Trust not a brother. Know not a friend. Make no intimates.” The violence and betrayal that marked the pagans in Egypt and unbelievers elsewhere had now become the situation among the people of God. The most intimate of relationships had become bereft of loyalty and fidelity. What a tragedy.
In verse 6, Micah continued focusing the disintegration of Israel’s society by describing the upheaval that pervaded families throughout the land at that time. In the verse 5, Micah revealed the lack of trust between spouses. Here, he moved on to three more ruined relationships in the home. First, sons showed contempt for their fathers and considered them fools and worthless. Second, daughters rose up in opposition against their mothers. Third, daughters-in-law opposed their mothers-in-law.
The situation Micah described was in direct disobedience to the Fifth Commandment: “Honor your father and your mother so that you may have a long life in the land that the LORD your God is giving you” (Ex. 20:12; see Deut. 5:16). Disobedience to this commandment was one of the reasons Israel would be taken into captivity and exiled from the land. The last line of Micah 7:6 summarizes the point of verses 5-6. You cannot trust anyone, not your neighbor, not your closest friends, not even your own family.
(In PSG, p. 121)
<8ul>7 But I will look to the LORD; I will wait for the God of my salvation. My God will hear me. 8 Do not rejoice over me, my enemy! Though I have fallen, I will stand up; though I sit in darkness, the LORD will be my light. 9 Because I have sinned against him, I must endure the LORD’s fury until he champions my cause and estab-lishes justice for me. He will bring me into the light; I will see his salvation. 10 Then my enemy will see, and she will be covered with shame, the one who said to me, “Where is the LORD your God?” My eyes will look at her in triumph; at that time she will be trampled like mud in the streets.
The words but I sharply contrast with the people of Israel Micah had just described, from the ruthlessness of the highest leaders to the betrayal of intimacy and trust in the home. They looked to themselves. However, Micah declared he would look to the LORD and wait for the God of his salvation. Just as Micah was sure God would bring judgment on Israel because of their unfaithfulness to the Lord, he was confident the Lord would keep His covenant with those who loved Him and were faithful to keep His covenant. (See Micah 7:20; Deut. 30:1-10.)
Looking to the Lord and waiting on His salvation means that in the most desperate of situations we not only believe the Lord is the only one who can deliver us, we also believe He will deliver us. Waiting for God means trusting in His wisdom to always do what it right, in the right way, at the right time, to the right extent. What’s more, believers have the assurance God will hear their prayers (Pss. 4:3; 6:9; 34:17; John 9:31; 1 Pet. 3:12; 1 John 5:14-15). Therefore, Micah could declare with confidence, my God will hear me.
Micah began speaking on behalf of Israel in verse 8. The Lord would use Israel’s enemies as an instrument of judgment, but their enemies should be careful not to rejoice in it. The only reason they would be victorious over Israel would be because God made it so. God would use even the wicked for His purposes, though they will always pay for their sins. Israel would fall, but in time would stand again. They would endure a period of darkness by way of God’s judgment, but the Lord would shed the light of His blessing on Israel once again. Centuries before, through Moses, God had warned Israel of exile but also promised He would restore and reestablish the nation back in the land of their inheritance (Lev. 26:33-45).
Identifying with his people and speaking on their behalf, Micah declared his trust in God’s Word. When the Israelites were in the land of Moab preparing to go into the promised land, God warned He would bring His curses on them and send them into exile. But that after a period of time in captivity, He would have compassion on them and restore them (see Deut. 29:25–30:5). Micah recognized they had sinned and must endure God’s judgment. Nevertheless, he also knew that, according to God’s promise, He would use this judgment to bring His people back to Him.
When Israel’s enemies saw God restore His people, they would be humiliated and realize that all of their efforts to destroy the people of God had come to nothing. In the ancient Near East, people believed that when one nation conquered another nation, the conquering nation had also defeated the loser’s god. Therefore, Israel’s enemies would believe they had vanquished the Lord God and would taunt Israel about their supposed accomplishment. However, these enemies would be shocked when the Lord defeated them, trampling them like mud in the streets. What these godless nations did to Israel will be done to them (see Obad. 15), and the people of God would look on in triumph as they witness the Lord defeat their enemies.
(In PSG, p. 123)
18 Who is a God like you, forgiving iniquity and passing over rebellion for the remnant of his inheritance? He does not hold on to his anger forever because he delights in faithful love. 19 He will again have compassion on us; he will vanquish our iniquities. You will cast all our sins into the depths of the sea. 20 You will show loyalty to Jacob and faithful love to Abraham, as you swore to our ancestors from days long ago.
After so many descriptions of Israel’s sin and the Lord’s judgment, Micah concluded his book by reminding the people of how wonderful the Lord is, and of the hope they could have because of His faithful love for them. The beginning rhetorical question of verse 18 emphasizes that there is no one else like God because of His ability and willingness to forgive the iniquity of the remnant of his inheritance, His covenant people who survived after the exile. The Lord does not hold on to His anger forever. What delights Him is demonstrating His unfailing love to His children. Constant love toward His covenant people characterized God from the moment He established His covenant with them, and it always will.
As Micah continued describing God, he knew that His God cares for the weak and never neglects those to whom He has committed Himself. Therefore, Micah was confident the Lord would again have compassion on His people. This suggests a tender, maternal love that a mother would have for her child. God would demonstrate His loving care for His children by vanquishing their iniquities. Micah pictured sin as an enemy God would conquer and in so doing liberate His people from it. This was ultimately accomplished through the person and work of Jesus (Rom. 6:6,14). After vanquishing their sin, Micah declared: You will cast all our sins into the depths of the sea, meaning God will completely forgive all of our sins and guilt forever (see Jer. 50:20; Ps. 103:12; Jer. 31:34; Isa. 43:25; Acts 3:19).
Micah’s final statement was directed to the Lord. The word loyalty and the expression faithful love should be understood to specifically pertain to the Lord’s loyalty and faithful love to His covenant people, Israel. Micah declared his confidence that God would keep all His covenant promises made to Israel’s forefathers, Jacob and Abraham, as He swore from days long ago. God promised He would bless them and their descendants. He would make them “as numerous as the stars of the sky and the sand on the seashore” (Gen. 22:17) and “all the peoples on earth will be blessed through you and your offspring” (Gen. 28:14). All believers are included in these promises (Rom. 4; Gal. 3:6-29; Heb. 11:12). What a way for Micah to conclude his message. Every believer can count on God’s eternal faithfulness and steadfast love!
(In PSG, p. 125)
God the Father
God is Father in truth to those who become children of God through faith in Jesus Christ. (See Deuteronomy 32:6; Romans 8:14-15.)
Use other Scripture to help understand a Bible passage.
Read Leviticus 26:33-45 and Deuteronomy 29:25–30:5. Considering these passages, how does Micah’s prophecy demonstrate the consistency and faithfulness of God to keep His promises? What does the time frame from when Moses warned Israel to when Micah warned Israel reveal about the kindness and patience of God?