19He will again have compassion on us,
And will subdue our iniquities.
You will cast all 11our sins
Into the depths of the sea.
20g You will give truth to Jacob
And 12mercy to Abraham,
h Which You have sworn to our fathers
From days of old. God’s Forgiveness of Sin
Micah Commentaries
Micah 1
1:1 Moresheth. Located SW of Jerusalem, near the Philistine city of Gath (cf. 1:14).
1:2–7 The prophet summons all the nations (v. 2) of the world into court to hear charges against Samaria and Judah (vv. 5–7; cf. Is. 3:13, 14). Their destruction was to be a warning example to the nations, prefiguring God’s judgment on all who sin against Him. As an omnipotent Conqueror, the Sovereign over all creation is assured of victory (vv. 3, 4).
1:2 His holy temple. Context points to God’s heavenly throne (cf. Ps. 11:4; Is. 6:1, 4).
1:3, 4 high places…mountains. These could refer to key military positions, so crucial to Israel’s defense, or to the pagan places of worship in the land (cf. v. 5). When fortifications disappeared like melted wax, people were gripped by the terrifying reality that they were to answer to the Judge of all the earth (Gen. 18:25; Amos 4:12, 13).
1:3 the LORD is coming…down. A warning of impending divine judgment by One who sits in the ultimate High Place.
1:5 Samaria…Jerusalem. The two capitals, of Israel and Judah, here representative of their respective nations.
1:6, 7 The LORD spoke directly of the fall of Samaria at the hands of the Assyrians (ca. 722 B.C.).
1:7 pay as a harlot. Centers of idolatry were financed primarily through payments of money, food, and clothing (cf. Gen. 38:17, 18; Ezek. 16:10, 11; Hos. 2:8, 9; 3:1) to cultic prostitutes, who were strictly forbidden in Israel (Deut. 23:17, 18). Precious gold and silver, taken from Israel’s temples, was used by the Assyrian invaders for their own idol worship.
1:8–16 The judgment was so grave that even the prophet lamented as he traced the enemy’s irreversible (v. 9) invasion.
1:9 to the gate of My people. Assyria, under Sennacherib, came close to toppling Judah in 701 B.C. (cf. 2 Kin. 18:13–27). It is best to see “my” in reference to Micah, not God, contra. the NKJV translation.
1:10–15 Eleven towns W of Jerusalem are mentioned, some with a play on words as explained in the marginal references.
1:10 Tell it not in Gath. Reflective of David’s dirge at Saul’s death (cf. 2 Sam. 1:20), Micah admonished them not to tell the Philistines, lest they would be glad and rejoice. Micah, because of the location of his upbringing, knew how they would react.
1:11 Zaanan does not go out. These inhabitants, in danger and fear, would not go out to console their neighbors who had been overrun.
1:12 disaster came down. This points to the LORD as the source of judgment (cf. vv. 3, 4).
1:13 Lachish…sin to the daughter of Zion. Located SW of Jerusalem, Lachish was a key military fortress whose “sin” was dependence on military might.
1:14 give presents. As parting gifts were given to brides (cf. 1 Kin. 9:16), this was a symbol of the departure of Moresheth Gath into captivity.
1:15 glory of Israel…Adullam. The people of Israel (i.e., her “glory;” cf. Hos. 9:11–13) were to flee to the caves, as David did to the cave at Adullam (2 Sam 23:13).
1:16 Make yourself bald. Priests were forbidden to make themselves bald (Lev. 21:5), nor were the people to imitate the heathen practice of doing so (Deut. 14:1). But here it would be acceptable as a sign of deep mourning (Ezra 9:3; Job 1:20; Is. 22:12; Ezek. 7:18).
Micah 2
2:1–11 As chapter one denounced sin against God; chapter two denounces sin against man. In vv. 1–5, Micah decried the corrupt practices of the affluent; in vv. 6–11 he attacked the false prophets and those who would silence the true prophets.
2:1, 2 The courtroom scene continues, with the accusations being read against the affluent: they had violated the tenth commandment (Ex. 20:17; cf. 22:26; 23:4–9). The poor, unable to defend themselves, were at the mercy of the wealthy.
2:2 his inheritance. Property in Israel was ultimately to be permanent (Lev. 25:10, 13; Num. 36:1–12; cf. 1 Kin. 21).
2:3–5 As a result of sin, God would allow foreign invaders to divide their land; none of them would have the inheritance apportioned to them. As the rich took from the poor, so God would take back that which He gave as judgment on the nation.
2:6–11 False prophets, commanding Micah to cease prophesying, would certainly not prophesy against the people’s evil doing; they would not confront them with the divine standard of holiness. Rather, their false message (v. 7) had stopped the mouths of the true prophets and had permitted the rulers to engage in social atrocities (vv. 8, 9), leading the people to destruction (v. 10). They didn’t want true prophecies; therefore, they got what they wanted (cf. Is. 30:10). It is best to understand that Micah speaks in v. 6 and God in vv. 7–11.
2:6 Do not prattle. The true prophet was accused of childish babbling, when the real babblers were the false prophets (cf. v. 11).
2:7 Spirit of the LORD. God responded to the evil prophets that their message affirming sin in the nation was inconsistent with the Holy Spirit and His true message to Micah (cf. 3:8). God’s words do reward the righteous, but they also rebuke those engaging in evil deeds.
2:9 women of My people. Most likely a reference to widows.
2:11 The people accepted any “prophet” who would tailor his message to their greed, wealth, and prosperity. This false prophet is the real “prattler.”
2:12, 13 Messiah will make ready the way, removing the obstacles which might hinder His remnant’s deliverance and return at the Second Advent (cf. Is. 11:15, 16; 52:12).
2:12 remnant. Cf. 4:7; 5:7, 8; 7:18. See note on Is. 10:20.
Micah 3
3:1–4 In beginning the second oracle, Micah first addressed Israel’s corrupt rulers, as in 2:1, 2, who should be aware of injustice. Yet their conduct toward the poor was like the butchering of animals (vv. 2, 3). Therefore, when judgment came and they cried for help, God didn’t answer (v. 4).
3:5–7 False prophets (cf. 2:6–11) also stood guilty before the Judge because they misled the people, prophesying peace when they were fed, but predicting war when they were not (v. 5). Like the rulers, they too were motivated by greed. Therefore, having blinded others, they would be struck with blindness and silence (vv. 6, 7).
3:8 Micah, in contrast to the false prophets, spoke by the power of God’s Holy Spirit (cf. 2:7). Therefore his message was authoritative and true.
3:9–12 All ruling classes are guilty: rulers judged for reward (vv. 9–11a), priests taught for hire (v. 11b), prophets divined for money (v. 11c). All the while, they were self-deceived into thinking the LORD would give them favor because they identified themselves with Him. Consequently, the nation would be destroyed (fulfilled by Nebuchadnezzar in 586 B.C.).
3:12 Cf. Jer. 26:18.
Micah 4
4:1–3 Cf. Is. 2:2–4.
4:1 In a reversal of 3:12, Micah shifted from impending judgment to prophecies of the future millennial kingdom (“the latter days”) in which Mt. Zion (v. 3), the center of Messiah’s coming earthly kingdom, shall be raised both spiritually and physically (cf. Zech. 14:9, 10). This discussion continues to 5:15.
4:2 Many nations. People throughout the earth, not just Israel, will come as a spontaneous “flow” (cf. v. 1) to worship the LORD in Jerusalem during the Millennium (cf. Zech. 8:20–23).
4:3 beat their swords into plowshares. Because the Almighty One is ruling in Jerusalem with a rod of iron (cf. Rev. 2:27; 12:5; 19:15), and because of the unprecedented fruitfulness of the land (cf. Amos 9:13), military hardware will no longer be needed.
4:4 under his vine…fig tree. Once employed as a description of the peaceful era of Solomon (cf. 1 Kin. 4:25), this phrase looks forward to greater peace and prosperity in the Millennium (cf. Zech. 3:10).
>
4:5 Even if all others were walking after other gods at the present, the godly remnant of Israel would no longer pursue other gods but would walk after the true God in the millennial kingdom (cf. Josh. 24:15).
4:6–8 Micah continued to describe the wonderful conditions of the coming earthly kingdom of Messiah. Repeating the figure of sheep (cf. 2:12, 13), the “tower of the flock” depicted the city of Jerusalem, the future dwelling place of Messiah, as watching over the people.
4:7 forever. The Heb. term does not always mean “without end,” but signifies a long, indefinite period of time, the length of which is always determined by the context. Here it refers to the 1,000 year reign of Messiah on earth (cf. Rev. 20).
4:9, 10 Judah will be taken captive to Babylon (vv. 9, 10a), but the LORD will release them from there (v. 10b), by the edict of Persian king Cyrus (ca. 538 B.C.), allowing them to return to Jerusalem (cf. Ezra 1:2–4).
4:11–13 Micah switched again to the time of the Second Advent. The gathering of “many nations” and “many peoples” depicts that future battle of Armageddon (Zech. 12; 14). In that day, the LORD will empower His people (cf. 5:7–9; Is. 11: 14; Zech. 14:14).
4:13 horn iron…hooves bronze. Using the figurative language of an animal with metal features, the LORD looked to a day when Israel will permanently defeat their enemies.
Micah 5
5:1 strike the judge of Israel. A reference to the capture of King Zedekiah at the hands of Babylon in 586 B.C. (cf. 2 Kin. 24, 25).
5:2–4 This passage looked forward to Christ’s First Advent (5:2), an intervening time (5:3a), and beyond to the Second Advent (5:3b, 4).
5:2 Bethlehem Ephrathah. The town S of Jerusalem which was the birthplace of David and later Jesus Christ (1 Sam. 16; Matt. 2:5; Luke 2:4–7). The name Bethlehem means “house of bread” because the area was a grain producing region in OT times. The name Ephrathah (“fruitful”) differentiates it from the Galilean town by the same name. The town, known for her many vineyards and olive orchards, was small in size but not in honor. from of old, From everlasting. This speaks of eternal God’s incarnation in the person of Jesus Christ. It points to His millennial reign as King of Kings (cf. Is. 9:6).
5:3 give them up. A reference to the interval between Messiah’s rejection at His First Advent and His Second Advent, during the times of the Gentiles when Israel rejects Christ and is under the domination of enemies. Regathering of the “remnant of His brethren” did not occur at the First Advent but is slated for the Second Advent (cf. Is. 10:20–22; 11:11–16). Nor can “return” speak of Gentiles, since it cannot be said that they “returned” to the LORD. Rather, the context of 5:3, 4 is millennial and cannot be made to fit the First Advent. Thus, “she who is in labor” must denote the nation of Israel (cf. Rev. 12:1–6).
5:4 The millennial rule of Christ, sitting upon the throne of David (cf. Is. 6:13).
5:5, 6 Assyrian. Assyria, God’s instrument against Israel (722 B.C.) and Judah (Sennacherib’s siege in 701 B.C.) is here used as a representative of enemy nations in opposition to the LORD.
5:5 Seven…eight. An idiom for a full and sufficient number of leaders, more than enough for the task (cf. Eccl. 11:2).
5:6 Nimrod. A reference to Assyria (cf. Gen. 10:11) that could possibly also include Babylon (cf. Gen. 10:10).
5:7–9 Israel’s presence in the midst of many peoples would be to some a source of blessing (cf. Zech. 8:22, 23); to others, she would be like a lion—a source of fear and destruction (cf. Is. 11:14; Zech. 12:2, 3, 6; 14:14).
5:9 all your enemies. This absolute and complete peace has never yet been experienced by Israel. This points to the millennial kingdom when the Prince of Peace shall reign, having conquered the nations (cf. v.15).
5:10 in that day. The future kingdom is in view. Israel had been forbidden the use of cavalry (Deut. 17:16), lest they trust in earthly forces, rather than God (1 Kin. 10:26, 28). God will remove all implements in which they trust so the people, stripped of all human resources, rest only on Him. War instruments will have no place in that time of peace.
5:11–14 cut off the cities…strongholds. Continuing the thought from v. 10, fortified cities were designed for defense; their strength tempted people to put their trust in them rather than in God alone (cf. 1:13; Ps. 27:1; Hos. 10:13, 14). People will live in peace in unwalled villages (Ezek. 38:11). The cities are also associated with centers of pagan worship (v. 14; cf. Deut. 16:21), the worship of Asherah (Canaanite goddess of fertility and war). All forms of self-reliance in war and idolatrous worship will be removed so that the nation must rely solely on Christ their King for deliverance and worship Him alone.
Micah 6
6:1 Micah opens this third cycle of oracles (6:1—7:20) with a dramatic courtroom motif moving back and forth between 3 speakers: the LORD pleading His case, the people responding under conviction, and the prophet as the lawyer for the plaintiff.
6:1, 2 The LORD commanded Micah (v. 1), as His advocate, to plead His case before the mountains and hills, which were to act as witnesses against His people (cf. Deut. 4:25, 26; Is. 1:2). The mountains and hills were present at Sinai when the LORD made His covenant with Israel and when the commandments were written and placed in the ark of the covenant as a permanent witness (cf. Deut. 31:26).
6:3–5 This was the LORD’s appeal. With tenderness and emotion, the divine Plaintiff recalled His many gracious acts toward them, almost to the point of assuming the tone of a defendant. Noting their trek from bondage in Egypt to their own homeland, God had provided leadership (v. 4), reversed the attempts of Balaam to curse the people (v. 5a; cf. Num. 22–24), and miraculously parted the Jordan River (v. 5b) so they could cross over from Acacia Grove, located E of the Jordan, to Gilgal on the W side near Jericho. God had faithfully kept all His promises to them.
6:6, 7 Micah, as though speaking on behalf of the people, asked rhetorically how, in light of God’s faithfulness toward them, they could continue their hypocrisy by being outwardly religious but inwardly sinful.
6:8 Micah’s terse response (v. 8) indicated they should have known the answer to the rhetorical question. Spiritual blindness had led them to offer everything except the one thing He wanted—a spiritual commitment of the heart from which right behavior would ensue (cf. Deut. 10:12–19; Matt. 22:37–39). This theme is often represented in the OT (cf. 1 Sam. 15:22; Is. 1:11–20; Jer. 7:21–23; Hos. 6:6; Amos 5:15).
6:9–16 The LORD was sending judgment; God Himself had appointed the “rod” that would punish His people. The LORD spoke, noting that their corrupt deeds perpetrated on the poor were still continuing, in spite of His warnings and discipline (vv. 10–12). Therefore, a severe judgment was coming (vv. 13–15); it would happen to them just as it did to their northern neighbor, Israel (v. 16) when led by the counsel of wicked kings.
6:9 Hear the rod! Listen for the description of the coming punishment (cf. vv. 13–15; Is. 10:5, 24).
6:16 statutes of Omri. Ca. 885–874 B.C. He was the founder of Samaria and of Ahab’s wicked house as well as a supporter of Jeroboam’s superstitions (cf. 1 Kin. 16:16–28). works of Ahab’s house. Cf. 1 Kin. 21:25, 26 (ca. 874–853 B.C.).
Micah 7
7:1–6 Micah lamented the circumstances of his day. In his vain search for an upright person (cf. v. 2), he compared himself to the vinedresser who enters his vineyard late in the season and finds no fruit. The leaders conspired together to get what they wanted (v. 3). No one could be trusted (vv. 5, 6). Christ used v. 6 as an illustration when He commissioned the twelve (Matt. 10:1, 35, 36).
7:1 Woe is me! Micah sounded like Isaiah (cf. Is. 6:5).
7:7 In spite of his dire circumstances, Micah, as a watchman (cf. v. 4) would intently look for evidence of God’s working, trusting God to act in His own time and way (cf. Hab. 3:16–19).
7:8–10 Israel confessed her faith in the LORD , warning her enemies that she will rise again (vv. 8, 10). She confessed her sin, acknowledging the justice of God’s punishment and anticipating His res
toration.
7:10 Where is the LORD your God? Cf. Ps. 42:3, 10; Matt. 27:43.
7:11–13 Micah again spoke, recounting the many blessings awaiting the faithful remnant in Messiah’s millennial rule. It would include unprecedented expansion (cf. Zech. 2:1–5) and massive infusion of immigrants (cf. Is. 11:15, 16). For those who defied Messiah’s millennial rulership, their land would become desolate (v. 13; cf. Zech. 14:16–19).
7:14–17 Micah petitioned the LORD (v. 14) to shepherd, feed, and protect His people like a flock (cf. Ps. 23). The LORD answered, reiterating that He would demonstrate His presence and power among them as He did in the Exodus from Egypt (v. 15). As a result (cf. v. 10), the vaunted pride and power of the nations would be rendered powerless (cf. Josh. 2:9–11) and, having been humbled (v. 17), they would no longer listen to or engage in the taunting of His people (v. 16b; cf. Gen. 12:3; Is 52:15).
7:15 wonders. These miracles will be fulfilled in God’s judgment on the earth which precedes the Second Advent of Messiah (cf. Rev. 6–19).
7:18–20 In response to the gracious, forgiving character displayed toward Israel by their Master, the repentant remnant of the people extolled His incomparable grace and mercy (cf. Ps. 130:3, 4).
7:18 Who is a God like You? Micah began this final section with a play on words involving his name. See Introduction: Title.
7:20 sworn to our fathers. In spite of Israel’s unfaithfulness to God, the LORD intends to fulfill His unconditional promises in the Abrahamic Covenant made with Abraham and confirmed with Isaac and Jacob (cf. Gen. 12, 15, 17, 22, 26, 28, 35). When enacted in conjunction with the Davidic Covenant, Israel will again be restored as a people and a nation to the land originally promised to Abraham. Jesus Christ, the ultimate descendant of David, will rule from Jerusalem over the world as King of Kings and LORD of Lords (cf. Rev. 17:14; 19:16).
Mic. 7:20
God’s Forgiveness of Sin
1. God removes our sins as far as the E is from the W (Ps. 103:12)
The MacArthur Study Bible, NKJV Page 428