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Commentary on Micah 2 verses 6–11
Here are two sins charged upon the people of Israel, and judgments denounced against them for each, such judgments as exactly answer the sin - persecuting God's prophets and oppressing God's poor.
I. Persecuting God's prophets, suppressing and silencing them, is a sin that provokes God as much as anything, for it not only spits in the face of his authority over us, but spurns at the bowels of his mercy to us; for his sending prophets to us is a sure and valuable token of his goodwill. Now observe here,
1.What the obstruction and opposition were which this people gave to God's prophets: They said to those that prophesy, Prophesy ye not, as Isa 30:10. They said to the seers, "See not; do not trouble us with accounts of what you have seen, nor bring us any such frightful messages." They must either not prophesy at all or prophesy only what is pleasing. The word for prophesying here signifies dropping, for the words of the prophets dropped from heaven as the dew. Note, Those that hate to be reformed hate to be reproved, and do all they can to silence faithful ministers. Amos was forbidden to prophesy, Amo 7:10, etc. Therefore persecutors stop their breath, because they have no other way to stop their mouths; for, if they live, they will preach and torment those that dwell on the earth, as the two witnesses did, Rev 11:10. Some read it, Prophesy not; let these prophesy. Let not those prophesy that tell us of our faults, and threaten us, but let those prophesy that will flatter us in our sins, and cry peace to us. They will not say that they will have no ministers at all, but they will have such as will say just what they would have them and go their way. This they are charged with (Mic 2:11), that when they silenced and frowned upon the true prophets they countenanced and encouraged pretenders, and set them up, and made an interest for them, to confront God's faithful prophets: If a man walk in the spirit of falsehood, pretend to have the Spirit of God, while really it is a spirit of error, a spirit of delusion, and he himself knows that he has no commission, no instruction, from God, yet, if he says, I will prophesy unto thee of wine and strong drink, if he will but assure them that they shall have wine and strong drink enough, that they need not fear the judgments of war and famine which the other prophets threatened them with, that they shall always have plenty of the delights of sense and never know the want of them, and if he will but tell them that it is lawful for them to drink as much as they please of their wine and strong drink, and they need not scruple being drunk, that they shall have peace though they go on and add drunkenness to thirst, such a prophet as this is a man after their own heart, who will tell them that there is neither sin nor danger in the wicked course of life they lead: He shall even be the prophet of this people; such a man they would have to be their prophet, that will not only associate with them in their rioting and revellings, but will pretend to consecrate their sensualities by his prophecies and so harden them in their security and sensuality. Note, It is not strange if people that are vicious and debauched covet to have ministers that are altogether such as themselves, for they are willing to believe God is so too, Psa 50:21. But how are sacred things profaned when they are prostituted to such base purposes, when prophecy itself shall be pressed into the services of a lewd and profane crew! But thus that servant who said, My Lord delays his coming, by the spirit of falsehood, smote his fellow servants and ate and drank with the drunken.
2.How they are here expostulated with upon this matter (Mic 2:7): "O thou that art named the house of Jacob, does it become thee to say and do thus? Wilt thou silence those that prophesy, and forbid them to speak in God's name?" Note, It is an honour and privilege to be named of the house of Jacob. Thou art called a Jew, Rom 2:17. But, when those who are called by that worthy name degenerate, they commonly prove the worst of men themselves and the worst enemies to God's prophets. The Jews who were named of the house of Jacob were the most violent persecutors of the first preachers of the gospel. Upon this the prophet here argues with these oppressors of the word of God, and shows them, (1.) What an affront they hereby put upon God, the God of the holy prophets: "Is the Lord's Spirit straitened? In silencing the Lord's prophets you do what you can to silence his Spirit too; but do you think you can do it? Can you make the Spirit of God your prisoner and your servant? Will you prescribe to him what he shall say, and forbid him to say what is displeasing to you? If you silence the prophets, yet cannot the Spirit of the Lord find out other ways to reach your consciences? Can your unbelief frustrate the divine counsels?" (2.) What a scandal it was to their profession as Jews: "You are named the house of Jacob, and this is your honour; but are these his doings? Are these the doings of your father Jacob? Do you herein tread in his steps? No; if you were indeed his children you would do his works; but now you seek to kill and silence a man that tells you the truth, in God's name; this did not Abraham (Joh 8:39, Joh 8:40); this did not Jacob." Or, "Are these God's doings? Are these the doings that will please him? Are these the doings of his people? No, you know they are not, however some may be so strangely blinded and bigoted as to kill God's ministers and think that therein they do him service," Joh 16:2. (3.) Let them consider how unreasonable and absurd the thing was in itself: Do not my words do good to those that walk uprightly? Yes; certainly they do; it is an appeal to the experiences of the generation of the upright: "Call now if there be any of them that will answer you, and to which of the saints will you turn? Turn to which you will, and you will find they all agree in this, that the word of God does good to those that walk uprightly; and will you then oppose that which does good, so much good as good preaching does? Herein you wrong God, who owns the words of the prophets to be his words (they are my words) and who by them aims and designs to do good to mankind (Psa 119:68); and will you hinder the great benefactor from doing good? Will you put the light of the world under a bushel: You might as well say to the sun, Shine not, as say to the seers, See not. Herein you wrong the souls of men, and deprive them of the benefit designed them by the word of God." Note, Those are enemies not only to God, but to the world, they are enemies to their country, that silence good ministers, and obstruct the means of knowledge and grace; for it is certainly for the public common good of states and kingdoms that religion should be encouraged. God's words do good to those that walk uprightly. It is the character of good people that they walk uprightly (Psa 15:2); and it is their comfort that the words of God are good and do good to them; they find comfort in them. God's words are good words to good people, and speak comfortably to them. But those that opposed the words of God, and silenced the prophets, pleaded, in justification of themselves, that God's words were unprofitable and unpleasant to them, and did them no good, nor prophesied any good concerning them, but evil, as Ahab complained of Micaiah, in answer to which the prophet here tells them that it was their own fault; they might thank themselves. They might find it of good use to them if they were but disposed to make a good use of it; if they would but walk uprightly, as they should, and so qualify themselves for comfort, the word of God would speak comfortably to them. Do that which is good, and thou shalt have praise for the same.
3.What they are threatened with for this sin; God also will choose their delusions, and, (1.) They shall be deprived of the benefit of a faithful ministry. Since they say, Prophesy not, God will take them at their word, and they shall not prophesy to them; their sin shall be their punishment. If men will silence God's ministers, it is just with God to silence them, as he did Ezekiel, and to say, They shall no more be reprovers and monitors to them. Let the physician no longer attend the patient that will not be healed, for he will not be ruled. They shall not prophesy to them, and then they will not take shame. As it is the work of magistrates, so it is also of ministers, to put men to shame when they do amiss (Jdg 18:7), that, being made ashamed of their folly, they may not return again to it; but, when God gives men up to be impudent and shameless in sin, he says to his prophets, They are joined to idols; let them alone. (2.) They shall be given up to the blind guidance of an unfaithful ministry. We may understand Mic 2:11 as a threatening: If a man be found walking in the spirit of falsehood, having such a lying spirit as was in the mouth of Ahab's prophets, that will strengthen their hands in their wicked ways, he shall be the prophet of this people, that is, God will leave them to themselves to hearken to such; since they will be deceived, let them be deceived; since they will not admit the truth in the love of it, God will send them strong delusions to believe a lie, Th2 2:10, Th2 2:11. They shall have prophets that will prophesy to them for wine and strong drink (so some read it), that will give you a cast of their office to your mind for a bottle of wine of a flagon of ale, will soothe sinners in their sins if they will but feed them with the gratifications of their lusts; to have such prophets, and to be ridden by them, is as sad a judgment as any people can be under and as bad a preface of ruin approaching as it is to a particular person to be under the influence of a debauched conscience.
II. Oppressing God's poor is another sin they are charged with, as before (Mic 2:1, Mic 2:2), for it is a sin doubly hateful and provoking to God. Observe,
1.How the sin is described, Mic 2:8, Mic 2:9. When they contemned God's prophets and opposed them they broke out into all other wickedness; what bonds will hold those that have no reverence for God's word? Those who formerly rose up against the enemies of the nation, in defence of their country and therein behaved themselves bravely, now of late rose up as enemies of the nation, and, instead of defending it, destroyed it, and did it more mischief (as usually such vipers in the bowels of a state do) than a foreign enemy could do. They made a prey of men, women, and children, (1.) Of men, that were travelling on the way, that pass by securely as men averse from war, that were far from any bad designs, but went peaceably about their lawful occasions; those they set upon, as if they had been dangerous obnoxious people, and pulled off the robe with the garment from them, that is, they stripped them both of the upper and the inner garment, took away their cloak, and would have their coat also; thus barbarously did they use those that were quiet in the land, who, being harmless, were fearless, and so the more easily make a prey of. (2.) Of women, whose sex should have been their protection (Mic 2:9): The women of my people have you cast out from their pleasant houses. They devoured widows' houses (Mat 23:14), and so turned them out of the possession of them, because they were pleasant houses, and such as they had a mind for. It was inhuman to deal thus barbarously with women; but that which especially aggravated it was that they were the women of God's people, whom they knew to be under his protection. (3.) Of children, whose age entitles them to a tender usage: From their children have you taken away my glory for ever. It was the glory of the Israelites' children that they were free, but they enslaved them - that they were born in God's house, and had a right to the privileges of it, but they sold them to strangers, sent them into idolatrous countries, where they were deprived for ever of that glory; at least the oppressors designed their captivity should be perpetual. Note, The righteous God will certainly reckon for injuries done to the widows and fatherless, who, being helpless and friendless, cannot otherwise expect to be righted.
2.What the sentence is that is passed upon them for it (Mic 2:10): "Arise ye, and depart; prepare to quit this land, for you shall be forced out of it, as you have forced the women and children of my people out of their possessions; it is not, it shall not, be your rest, as it was intended that Canaan should be, Psa 95:11. You shall have neither contentment nor continuance in it, because it is polluted by your wickedness." Sin is defiling to a land, and sinners cannot expect to rest in a land which they have polluted, but is will spew them out, as this land spewed out the Canaanites of old when they had polluted it with their abominations, Lev 18:27, Lev 18:28. "Nay, you shall not only be obliged to depart out of this land, but it shall destroy you even with a sore destruction; you shall either be turned out of it or (which is all one) you shall be ruined in it." We may apply this to our state in this present world; it is polluted; there is a great deal of corruption in the world, through lust, and therefore we should arise, and depart out of it, keep at a distance from the corruption that is in it, and keep ourselves unspotted from it. It is not our rest; it was never intended to be so; it was designed for our passage, but not for our portion - our inn, but not our home. Here we have no continuing city; let us therefore arise and depart; let us sit loose to it and live above it, and think of leaving it and seek a continuing city above.
But some one will say to me, You adduce a thing strange to me, when you call the Son the Word. For John indeed speaks of the Word, but it is by a figure of speech. Nay, it is by no figure of speech. For while thus presenting this Word that was from the beginning, and has now been sent forth, he said below in the Apocalypse, "And I saw heaven opened, and behold a white horse; and He that sat upon him (was) Faithful and True; and in righteousness He doth judge and make war. And His eyes (were) as flame of fire, and on His head were many crowns; and He had a name written that no man knew but He Himself. And He (was) clothed in a vesture dipped in blood: and His name is called the Word of God." See then, brethren, how the vesture sprinkled with blood denoted in symbol the flesh, through which the impassible Word of God came under suffering, as also the prophets testify to me. For thus speaks the blessed Micah: "The house of Jacob provoked the Spirit of the Lord to anger. These are their pursuits. Are not His words good with them, and do they walk rightly? And they have risen up in enmity against His countenance of peace, and they have stripped off His glory." That means His suffering in the flesh. And in like manner also the blessed Paul says, "For what the law could not do, in that it was weak, God, sending His own Son in the likeness of sinful flesh, condemned sin in the flesh, that the righteousness of the law might be shown in us, who walk not after the flesh, but after the Spirit." What Son of His own, then, did God send through the flesh but the Word, whom He addressed as Son because He was to become such (or be begotten) in the future? And He takes the common name for tender affection among men in being called the Son. For neither was the Word, prior to incarnation and when by Himself, yet perfect Son, although He was perfect Word, only-begotten. Nor could the flesh subsist by itself apart from the Word, because it has its subsistence in the Word. Thus, then, one perfect Son of God was manifested.
(Verses 6-8) Do not speak, speaking ones, for the droppings will not fall upon them, confusion will not overtake them, says the house of Jacob. Has the spirit of the Lord been shortened, or are such his thoughts? Are not my words good when dealing with the one who walks rightly? And yet my people have risen up against me as an adversary, you have lifted up the tunic, the cloak, over those who pass by innocently, and you have turned them into battle. In the church of the Lord, should you not weep with tears, nor should you mourn over them? For he will not reject reproaches, saying, 'The house of Jacob has provoked the spirit of the Lord, if these are his inventions: are not his words good with him, and have they not walked uprightly?' And before, my people resisted against their own peace with enmities: they scraped off its skin, to take away the hope of crushing war. 'Do not speak,' he said, speaking; for which Aquila interpreted: 'Do not be silent, dripping droplets, formerly in the Hebrew idiom, calling the speech that flows and reaches the ears of the hearers, likening it to descending rain, calling it a drip.' Do not let yourselves be deceived, O house of Jacob, and do not say to one another in mutual consolation, God is good: the captivity that we fear will not come. Will his great mercy, his most compassionate spirit, who has risen up widely and abundantly for all, be so limited and severe in us? Or are his thoughts like those that we see in humans, that he holds onto ancient anger and is suddenly stirred up with fury for vengeance? To which the Lord responded: I am certainly good, and my words sound like kindness: but to those who walk the right path. But as for the one who, not just once, but yesterday, revered idols in my dishonor, and as much as he could, seized tyrannical weapons against me, who plundered the unfortunate people with the help of God, and like a garment from above, took away their cloak, who turned even the simplest of believers and those who acquiesce to the authority of their elders into enemies against me, will not the Lord rain down punishment from above and bring confusion upon him? But what we translate as 'Et econtrario populus meus in adversarium consurrexit;' Symmachus translates more openly to say: 'my people rose up against me as an enemy, one day before;' in order to solve the question of why God would not impute past sins to the people, but rather recent ones that seemed like they were committed yesterday. This is according to the Hebrew understanding, but the Septuagint translators do not agree with this interpretation in this passage. For to that which has been said, 'In the Church of the Lord do not weep,' which is a consequence, it is inferred, for he will not reject the reproaches which he says, 'The house of Jacob has provoked the spirit of the Lord.' But also that which follows: 'If these are his inventions: are not his words good with him, and have they not walked uprightly?' What do the following refer to, which are said: 'And my people resisted first, against their own peace, they have flayed his skin, to take away the wound of war?' However, it seems to me that, in a difficult place, the meaning can be rendered or expressed in this way, if the wise reader agrees with our reasoning. Therefore, it is commanded to the Church not to have sadness and concern about worldly matters, and the losses that usually happen in this world, and it is said to the inhabitants of it, O you who are in the Church of the Lord, always rejoice, and whatever judgments may befall you, be glad. I do not say this so that you should not weep; for blessed are those who weep, for they themselves shall laugh (Luke 6:21). But I warn you not to mourn over the things of the world. If someone among your close ones has died, if the treasury has seized your property, if your body is oppressed by gout or any other illness, do not weep, do not shed tears, and do not consider the present, but the future, and be more burdened that you dwell longer in this mortal tent. Rather, be careful not to insult those who have fallen, and do not consider their ruin to be your own accomplishment: let each person measure themselves by their own strength, not the weakness of others. Otherwise, what kind of justice is it to insult the branches of an olive tree with the branches of an olive tree that were broken off due to their unbelief (Rom. XI), and to say, 'The house of Jacob has provoked the spirit of the Lord to anger, killing the prophets, worshiping idols, crucifying the Son of God'? Whoever does this will not be unfamiliar with shame, and the measure by which he judged will be used to judge him. And just as he speaks of the sins of the falling, so another will insult him in his ruin. It follows: If these are his inventions, are not his words good with him, and have they walked uprightly? What offends, he says, the Jewish people, so that the fullness of the Gentiles might enter, is the dispensation of God, so that afterwards, with Israel believing, all might be saved, and all might need God's mercy. And so the Apostle, coming to this place, declares that the depths of wisdom and knowledge and judgments of God are unfathomable. Therefore, if the inventions and thoughts of God are such that the previous branches of the olive tree are broken off, and other branches are grafted in from the wild olive tree, you should not insult, but fear lest you fall, nor should you think that you please God if you read His words, that is, His Scriptures. Then the Scriptures are of benefit to the reader if what is read is fulfilled by deeds. If you can speak about the Scriptures: Are you seeking a proof of Christ speaking in me (II Cor. XIII, 3)? For the Lord will give his word with great power to those who proclaim the Gospel (Ps. LXVII, 12): Ascend to the high mountain, you who proclaim good news to Zion; lift up your voice with strength, you who proclaim good news to Jerusalem (Isai. XL, 9). In this way, the words of God are good if they are accompanied by Him, that is, if God does not abandon the preacher, whose heart and lips are in agreement. Moreover, he who confesses with his lips and his heart is far from God, and narrates his righteousness, and takes his testament on his mouth, and is defiled with the filth of sins, with this, the words of God are not good. Not only of the sinner, but also of him who does not have spiritual grace, that is, of prophecy and doctrine, and interpretation, and the greater charisms, it must be said that if such a man wishes to give reasons for the causes of the elements and for his own faith, and why God, who is good and the Creator of all, came only to the Jews and called the nations in the last age, he does not have good words of God with him; but even those things which are good, he contaminates the words of God, which walk rightly and require righteous ears. And indeed, the Lord commands the people who are his successors and the Church gathered from the nations, not to insult the previous generation and not to be alienated by insulting others. However, it is important to note that he himself, who is the true judge and speaks without disturbance, reveals how in his suffering Israel was against him, and he did this not because the Creator could be harmed by his actions, but because he committed everything against his own peace. Hence, the word came to Jerusalem: If you knew what is for your peace (Luke 19:42). But with peace lost, they stripped off their own skin, that is, they took away from themselves the protection of God, and left themselves like naked flesh without skin and covering, so that whatever appeared beautiful, with the mercy of God covering it from above, would offer ugliness to those who saw it when it withdrew. But with peace and the help of God withdrawing, because they resisted the Lord, of whom it is said: The Lord who breaks wars, the Lord is his name (Judith XVI, 3), they could not resist their adversaries, but in every battle they were defeated, and there was no one to crush the wars that arose against them, on either side of the enemy, or of the men who took them captive, or the strength of their adversaries, who slaughtered their souls daily with blasphemy.
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SUMMARY
Micah 2:7 presents a series of rhetorical questions from the prophet, challenging the unfaithful "house of Jacob" regarding their distorted perception of God. It directly refutes the notion that the Spirit of the LORD is limited or that their suffering is arbitrary, instead affirming God's unfailing power, perfect justice, and the inherent blessing and benefit of His words for those who live in integrity. The verse serves as a powerful call to self-examination and a reminder of divine righteousness amidst human sin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Micah 2:7 is rich in Rhetorical Questions, a dominant literary device used to engage the audience, challenge their assumptions, and implicitly convey a strong affirmation or denial. By posing questions like "is the spirit of the LORD straitened?" and "are these his doings?", Micah forces the "house of Jacob" to confront their flawed understanding of God's character and the true source of their troubles. The questions are designed to elicit a resounding "No!" to the first two and a "Yes!" to the third, thereby clarifying divine truth. The verse also employs Juxtaposition, contrasting the presumed limitations of God's Spirit and His alleged arbitrary actions with the undeniable goodness and beneficial nature of His words for the upright. This highlights the chasm between human sinfulness and divine righteousness. Furthermore, the phrase "house of Jacob" functions as a form of Synecdoche, where a part (Jacob, the patriarch) stands for the whole (the nation of Israel), serving as a poignant reminder of their covenant identity and the expectations that come with it, despite their current moral failure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 2:7 is a profound theological statement on the unchangeable character of God, particularly His omnipotence, justice, and benevolence. It refutes the human tendency to project our limitations and moral failings onto the Divine, asserting that God's Spirit is never constrained by human sin or circumstance. His actions are always just, and His words are always for the good of those who align themselves with His righteous ways. This verse serves as a powerful corrective to any theology that would diminish God's capacity or accuse Him of injustice, instead pointing to human culpability as the source of distress. It reinforces the principle that obedience to God's revealed will leads to blessing, while disobedience leads to adverse consequences, not because God is arbitrary, but because His moral order is inherently just.
REFLECTION AND APPLICATION
Micah 2:7 offers a timeless challenge to our perceptions of God and ourselves, urging us to examine our hearts and actions when faced with adversity. It confronts the common human tendency to blame God for our struggles or to question His character when the consequences of our own choices become apparent. Instead of asking "Is God limited?" or "Is God unfair?", the verse compels us to ask, "Am I walking uprightly?" and "Am I heeding God's words?" When difficulties arise, this passage calls us to self-reflection and repentance, reminding us that God's Spirit is never "straitened" in power, love, or patience, and His words are always intended for our ultimate good. Embracing and obeying God's truth leads to genuine well-being and flourishing, while rejecting it inevitably brings about destructive outcomes. Therefore, our application must involve a commitment to living with integrity, trusting in God's perfect justice, and diligently seeking to walk in the light of His beneficial words.
Questions for Reflection
FAQ
Does "is the spirit of the LORD straitened?" imply that God's Spirit can be limited by human sin?
Answer: No, the rhetorical question "is the spirit of the LORD straitened?" (Micah 2:7) does not imply that God's Spirit can actually be limited or constrained by human sin. Rather, it challenges the perception or accusation from the "house of Jacob" that God's power, patience, or willingness to act on their behalf is somehow diminished. Micah's emphatic question is a strong denial, asserting God's boundless capacity and unwavering character. The problem lies not with God's Spirit, but with the people's unrighteous actions, which bring about just consequences. God's Spirit remains infinite in power and wisdom, fully capable of accomplishing His will, whether in judgment or blessing, as seen in Isaiah 59:1-2.
What does it mean to "walk uprightly" in the context of Micah 2:7?
Answer: To "walk uprightly" (Micah 2:7) means to live a life characterized by integrity, honesty, and consistent adherence to God's moral and ethical standards. It's more than just outward religious observance; it signifies a genuine inner disposition that seeks to do what is right in God's eyes. This involves acting justly towards others, fulfilling one's responsibilities, and living in accordance with God's revealed will. The prophet Micah frequently emphasizes this theme, calling for justice, mercy, and humility in Micah 6:8. It contrasts sharply with the oppressive and deceitful practices of the wicked condemned earlier in the chapter.
CHRIST-CENTERED FULFILLMENT
Micah 2:7, with its profound questions about the Spirit of the LORD and the efficacy of His words for those who walk uprightly, finds its ultimate fulfillment in Jesus Christ. The question "is the spirit of the LORD straitened?" is definitively answered in the person and work of Christ, in whom the fullness of God's Spirit dwelled without measure (John 3:34). Jesus, the perfect embodiment of God's word, never had His Spirit "straitened" by human sin or opposition; rather, He demonstrated boundless power over sin, sickness, and death, culminating in His resurrection. The rhetorical question "are these his doings?" is answered by Christ's perfect life, which was entirely righteous and just, never inflicting arbitrary suffering but always acting in accordance with the Father's will (John 5:19). Furthermore, the final question, "do not my words do good to him that walketh uprightly?", points directly to Christ, who is the Living Word of God (John 1:1). His teachings, His commands, and His very life are the ultimate "words" that bring eternal good, life, and blessing to all who believe and "walk in the light" as He is in the light (1 John 1:7). Through Christ, the Spirit is poured out on all believers (Acts 2:17), enabling them to "walk uprightly" not by their own strength, but by the power of the indwelling Spirit, fulfilling the very promise embedded in Micah's ancient query.