CRITICAL NOTES.
Micah 7:14. Feed] Lit. rule; a prayer in the name of the people, to be fed on the fruitful mountain-range (Carmel) of the western sea-coast (Isaiah 10:18; Isaiah 37:24), and by Bashan and Gilead, the rich pasture-land east of Jordan (Numbers 32:1; Deuteronomy 32:14; Jeremiah 1:19).
Micah 7:15. Marvellous] Wonders of grace, special manifestations of God’s mercy, which will be repeated in the days of Messiah, will confound and silence the enemy (Psalms 107:42; Isaiah 52:5).
Micah 7:16. Deaf.] They shall be afraid of hearing them, because they continually fear new disasters, when they see the God of Israel to be so powerful [Calvin].
Micah 7:17. Lick] Abject prostration as suppliants (cf. Isaiah 49:23; Isaiah 65:25); an allusion to Genesis 3:14. Worms] Earth-creepers (Deuteronomy 32:24). Like snakes driven out of their hiding-place, or when charmed out of their holes, so nations come trembling out of their castles (Psalms 18:46), and tremble, flee to Jehovah with trembling, as alone able to help [cf. Keil].
Micah 7:18. In allusion to his own name, Micah praises God, and closes the book. Who.] The rescue from Egypt and the restoration predicted, exalt Jehovah above other gods, and reveal his incomparable grace and compassion (cf. Exodus 15:11). Passeth] Not conniving at it, but forgiving it; not choosing to look into it (Proverbs 19:11; cf. Psalms 130:3). Heritage] Surviving judgment, and typifying the remnant of grace (ch. Micah 4:7).
Micah 7:19. Subdue] Littread underfoot as something deadly; guilt and power of sin, both taken away. Depths] Like Egyptians into the Red Sea. All] not some; pardon, full and free.
Micah 7:20. Truth] Faithful promise. Mercy] from which promises spring. Fathers] (Psalms 105:9-10). Mercy and truth are the scarlet threads which run through the unity of God’s plan from beginning to end [Lange]. The seed of the patriarchs should never perish, but would be restored as often as they turned to God. The mystery of this purpose is revealed by the Apostle (Romans 11:25, sqq.). “There is no prophetic denunciation of judgment against Israel, which is not concluded with promises of mercy” [Abarbinel].
HOMILETICS
THE WORK OF GOD.—Micah 7:14
When we consider the symbolic language of the sacred writers, and the typical nature of the Jewish dispensations, we are authorized to pass from the natural to the spiritual Israel.
1. Observe the persons to be favoured; “His people.” He has always had a people for his Name, described as “the flock of his heritage.” This indicates that they are sheep, and collectively all one in Christ. A man may have a flock in his possession, and under his superintendence, but not the flock of his heritage. In the East a person’s whole substance consisted in flocks and herds. He would feel a peculiar concern for them as his own. The Lord takes pleasure in his people. They are his portion, and he derives the revenue of his glory from them.
2. See the blessing implored on their behalf; “feed thy people with thy rod.” The rod is the symbol and the instrument of the shepherd, and the word feed, by a common figure of speech, is significant of the discharge of all his office. The Lord will lead them by his Word and Spirit, heal them when wounded or diseased, guard them in danger, and restore them when astray. Especially does he give repast and repose. Hence the inquiry, when hungry and thirsty, weary and faint: “Tell me where thou feedest, where thou makest thy flock to rest at noon.” The believer can often say, “The Lord is my shepherd,” &c.
3. But how was the privilege to be dispensed. “In the midst of Carmel let them feed, in Bashan and Gilead, as in days of old.” Thus the richest measure and degree of provisions are indicated. Suppliants may be choosers. God giveth liberally and upbraideth not. “Ask and ye shall receive, that your joy may be full.” When Alexander bestowed a boon the recipient would say, ‘It is too much for me to receive.” But the conqueror of the world would reply, “It is not too much for me to give” [Adapted from Jay].
1. God’s people are a separated people. As Israel was choosen and separated from other nations, so God’s people are in the world but do not belong to it. They “dwell solitarily,” live apart from worldly men, who think only of time and sense. They are alone in their character, tastes, and pursuits (Numbers 23:9; Deuteronomy 33:28).
2. God’s people are a protected people. God rules, and defends them. He teaches, reproves, and delivers with his “rod.” The flock may be scattered, helpless, and alone, but the kind Shepherd will protect and bless them (Psalms 23:3).
3. God’s people are an enriched people. “Let them feed in Bashan and Gilead.” The greatest pastures of Canaan typify the blessings of God’s people.
(1.) Enriched in a wonderful degree. Rest and refreshment without stint.
(2.) Enriched in a wonderful method. “As in the days of old.” As in Egypt, so now would God display “marvellous things.” Wonders of grace will eclipse miracles of power. God will do for his people more than he has ever done. “So we thy people and sheep of thy pasture will give thee thanks for ever: we will show forth thy praise to all generations.”
WONDERFUL ANSWERS TO PRAYER.—Micah 7:15-17
In answer to the prophet’s prayer God declares that he will perform marvellous things, in bestowing good upon his people, and entirely subduing their enemies.
I. In the bestowment of good upon his people. In the deliverance from Egypt and entrance into the land of promise, wondrous things were seen. Redemption from Babylon was a blessing, a “great thing” which gladdened the heart (Psalms 136:1-3). Special manifestations of mercy are seen now. From the beginning to the end of Christian life, God will show them his marvellous loving-kindness (Psalms 17:7).
II. In the overthrow of their enemies. “The nations shall see” these marvellous deeds of God to his people, and be astonished and confounded.
1. They shall be frustrated in their purpose. “Confounded at all their might.” They failed in their opposition. All their might proved weakness. Human power can avail nothing against God’s people and their endurance in suffering. Its strength is baffled before the might of God’s grace.
2. They shall be silenced in their slander. “They shall lay their hand upon their mouth, ashamed of what they have said, and unable to say any more.” Their ears shall be deaf “to the report of God’s dealings,” before the thunder of Jehovah’s mighty deeds (Job 26:14). Extreme astonishment will take away the power of speech (Judges 18:19; Isaiah 52:15).
3. They shall be humbled in their pride. To lick the dust is an emblem of extreme humility. They will be cast down as low as possible, to the very earth. As they lifted themselves up against God, so will they be abased, like the serpent under the curse of old (cf. Psalms 72:9; Psalms 22:29). “They shall bow down to thee with their face toward the earth, and lick up the dust of thy feet.”
4. They shall be exposed in their folly. Brought out of their hiding-places, they will tremble in fear. Like worms of the earth, they shall move out of their holes. No security nor secret place can protect them. Discovered in their designs, ashamed of their conduct, they will stand before God in that fear which is a foretaste of the judgment-day (Luke 23:30; Revelation 6:16).
“Wit that can creep, and pride that licks the dust” [Pope].
GOD DELIGHTING IN MERCY.—Micah 7:18
The Prophet saw mercy unequalled in God’s dealings with Israel. The heathen gods and all imaginary gods of men are unholy, revengeful, and cruel. “Who is God like unto thee,” &c.?
I. God’s mercy is founded upon God’s nature. It is not something without him, or something acquired like human virtues. It belongs naturally to God. It is something without which he would not be God. It is the essence and manifestation of God. “God is love.” All attributes join together in his character and ways, but mercy is the brightest ray. Judgment is strange work, but mercy is a delight to God. He puts his anger by, and while he corrects he ever loves. “To the Lord our God belong mercies and forgiveness, though we have rebelled against him.”
II. God’s mercy is displayed in God’s works. In the physical and moral world we have abundant illustrations of this truth.
1. In the physical world we have proofs of God’s mercy. Famine, pestilence, and dearth often come, but they pass away. Mercy dawns again in seed-time and harvest, summer and winter. The rain falls and the sun shines upon the just and the unjust. The world, in its laws and constitution, indicates no malevolent Creator.
2. In the moral world we have proofs of God’s mercy. In the Divine for bearance with sin, and the moral constitution of men; in the conversion of the sinner, and the life of the believer, mercy is displayed beyond expression. In Christ we have mercy like a fountain full and free. Paul was a pattern of this mercy to others. If the wicked forsake his way, and the unrighteous man his thoughts, and return unto God, “he will have mercy upon him and abundantly pardon.” This truth,
(1) Sets forth the highest excellence in every moral being. To be like God is the crown and substance of moral life.
(2) Gives a reason to trust God at all times. A God who delights in mercy can never be indifferent to our happiness.
(3) Furnishes an argument to be merciful to others. “Blessed are the merciful; for they shall obtain mercy.”
NO PARDON LIKE GOD’S PARDON.—Micah 7:18
The Prophet here makes a challenge to other deities, and vindicates the glory of God. “Who is a God like unto thee?” exclaim all who have embraced the mercy and received the forgiveness of God.
I. No pardon like God’s in the ground of its bestowment. It is not connivance, nor mere clemency. It does not ignore sin nor set aside justice. It is pardon through substitution and satisfaction, bought with a price and conferred in a method to honour the law and magnify Divine love. God can be just, and the justifier of him that believeth. Cæsar, shaking his sword, said to the Questor, who sought to prevent his entrance into the treasury at Rome, that it was easier for his power than for the goodness of his nature to despatch him. God might justly have punished, but he spares and is ready to pardon.
“Here the whole Deity is known;
Nor dares a creature guess
Which of the glories brighter shone,
The justice or the grace.”
II. No pardon like God’s in the method of its bestowment.
1. In freeness it is unexampled. Men are reluctant to forgive when earnestly desired, begrudge forgiveness and cherish resentment when it is bestowed. But God waits to be gracious, multiplies pardons, and makes overtures, beseeching us to be reconciled to him. “Come now, and let us reason together.”
2. In fulness it is complete. It is not for one but for all sins. “Forgiving iniquity and transgression and sin.” It needs no supplement, no repetition. It is once and for ever—sins are forgiven and forgotten. Cast into the depths of the sea, blotted out as a thick cloud, not to be gathered again. He retains no anger, but looks upon us as if we had never sinned. We are not therefore to judge God by ourselves, and measure his pardoning love by a standard of our own. “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.”
EXULTING CONFIDENCE IN GOD’S MEROY.—Micah 7:19-20
The Jews now avow full confidence in God’s mercy. He had often pitied and delivered them. But his compassions were not exhausted, would be exercised again in displays of power and love. “He will again,” &c.
I. Confidence in the bestowment of God’s grace. Grace in the pardon and subduing of sin, in showing compassion and restoring to Divine favour.
1. In the pardon of sin. Sin is passed by, left unpunished, and God does not “mark iniquities” (Psalms 130:3). It is buried in eternal oblivion, never more to rise in view. As in the Red Sea not one enemy of God’s people was left, so in the pardon of sin none are remembered. “In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none: and the sins of Judah, and they shall not be found; for I will pardon them whom I reserve.”
2. In the subduing of sin. “He will subdue our iniquities.” He takes away the guilt and destroys the power of sin. Sin is tyrannical, and reduces man to bondage. It combats the moral principles and is victorious over the moral nature of man. Christ gives freedom from the dominion and consequences of sin, and implants a new rule within us.
“Be of sin the double cure,
Cleanse me from its guilt and power.”
3. In the restoration to Divine favour. The Jews were not subdued in Babylon. They were turned again and found that compassion which they had often forfeited. God turns to the sinner and prepares him for his presence. He is reconciled to men in Christ Jesus. When they turn to him, he will turn again to them.
II. Confidence in the performance of God’s word. “Thou wilt perform the truth.” Return from captivity was a striking instance of the fidelity and kindness of God in his covenant promise. But this is only a type of a greater display in the mission of the Messiah.
1. In all ages. In the days of the patriarchs and of the prophets. To Abraham, Isaac, and Jacob, Moses and Micah
2. To all people. Jews and Gentiles. God’s mercy and truth are alike pledged to perform his word. “For thy word’s sake, and according to thine own heart, hast thou done all these things.”
HOMILETIC HINTS AND OUTLINES
Micah 7:15. Here is a present and full answer to the Church’s prayer; so ready is the Lord to fulfil the desire of the righteous. It is but ask and have; and they are worthily miserable that will not make themselves happy by asking. The sum of Christ’s answer is this: As I led Joseph like a flock out of Egypt, through the wilderness, and fed them there, daily and daintily, with angels’ food (never was prince so served in his greatest pomp), so will I show thee marvellous things at Babylon, and bring thee thence with a mighty hand (Ezekiel 20:34), to make me a glorious name (Isaiah 63:14), and both these deliverances shall be a certain type of thy spiritual redemption by Christ. Lo, this will I do for thee as in the days of old (Micah 7:14), and so fit mine answer ad cardinem desiderii; give thee not only the desire of thine heart, but the request of thy lips (Psalms 21:2), let it be to thee even as thou wilt (Matthew 15:28) [Trapp].
Micah 7:16-17. The subjugation of the enemies of God’s people, a proof,
1. of Divine power over men;
2. Divine goodness to the Church;
3. a ground of encouragement to trust God.
Micah 7:18. God delights in mercy. Illustrate and prove the text.
1. Scripture proves this truth. In its laws, doctrines, histories, and promises.
2. The works of God prove this truth. The world made for the theatre of mercy, providence displayed in giving mercy.
3. All the perfections of God are employed to illustrate this mercy. God’s name emblazoned in mercy, his hands employed in bestowing mercy. Power, wisdom, justice and truth are on the side of mercy. Let us delight in mercy [Dr. R. Vaughan]. The text is also illustrated: By the beauty and fitness of creation. By the great regard paid to mercy and the merciful in the word of God. By the teachings of providence. By the commission that he gave his Son. By the purpose for which the ungodly are spared. By the urgent way in which God asks sinners to be reconciled to him. By the way in which he receives and pardons sinners. By the way in which he deals with the infirmities of his own people. By the reception he gives them at the end of life. Learn: how had it been with us if God had revealed all concerning himself except his mercy? He might as well not have revealed it, if we have not sought and found it. If we have not found mercy, there is every encouragement to seek it. Let us seek more of this mercy, and show it more to others every day [Class and Desk].
Micah 7:19. He will subdue our iniquities. The term subdue (lit. tread under-foot) is military, and indicates spiritual warfare.
1. The enemies. “Iniquities.” Many, powerful, within and without.
2. The conquest. We are helpless. “Mine iniquities prevail against me.” Hence
(1) Divine. “He” will, &c.
(2) complete. “He will subdue.”
3. The means of conquest. Faith in Christ. Grace in the heart. Sanctification by the Spirit. “By my Spirit, saith the Lord.” “We have purified our souls in obeying the truth, through the Spirit.”
God’s pardon.
1. Unequalled in method.
2. Incessant in exercise.
3. Unmerited in principle.
4. Immeasurable in degree.
5. Blessed in results.
1. The different aspects of God’s covenant. Mercy to Abraham, truth to Jacob, an oath to the fathers.
2. The certainty of its performance. Spoken, written, and sworn to.
3. The confidence which this should beget in our minds. God is mindful of his people, and faithful to his word. “Thou wilt perform,” &c.
ILLUSTRATIONS TO CHAPTER 7
Micah 7:18. Mercy and pardon. Mercy hath but its name from misery, and is no other thing than to lay another’s misery to heart [Binney]. The forgiveness that there is with God is such as becomes him, such as is suitable to his greatness, his goodness, and all other excellencies of his nature; such as that therefore by which he will be known to be God. It is not like that narrow, difficult, halving, and manacled forgiveness, that is found among men; but it is full, free, bottomless, boundless, absolute; such as becomes his nature and his excellencies [Owen].
Micah 7:19-20. A merchant that keeps a book of debit and credit, writes both what is owing him, and what he oweth himself, and then casteth up the whole; but God does not so, his mercy is triumphant over his justice, and therefore he wipes out what we owe him, and writes down what he owes us by promise; much like the clouds that receive ill vapours from us, yet returning them to us again in sweet refreshing showers. [Nath. Shute, 1626]. Truth. The revolutions caused by the progress of truth are always beneficial to society, and are only burthensome to those who deceive and oppress [Du Marsais]. The light of God’s truth must not be left to burn secretly within the recesses of the sanctuary, but must be applied to the kindling of a thousand torches in the hands of those who are commissioned to carry it forth into the thick darkness of a sinful world [Blomfield].