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Commentary on Micah 7 verses 14–20
Here is, I. The prophet's prayer to God to take care of his own people, and of their cause and interest, Mic 7:14. When God is about to deliver his people he stirs up their friends to pray for them, and pours out a spirit of grace and supplication, Zac 12:10. And when we see God coming towards us in ways of mercy, we must go forth to meet him by prayer. It is a prophetic prayer, which amounts to a promise of the good prayed for; what God directed his prophet to ask no doubt he designed to give. Now, 1. The people of Israel are here called the flock of God's heritage, for they are the sheep of his hand, the sheep of his pasture, his little flock in the world; and they are his heritage, his portion in the world. Jacob is the lot of his inheritance. 2. This flock dwells solitarily in the wood, or forest, in the midst of Carmel, a high mountain. Israel was a peculiar people, that dwelt alone, and was not reckoned among the nations, like a flock of sheep in a wood. They were now a desolate people (Mic 7:13), were in the land of their captivity as sheep in a forest, in danger of being lost and made a prey of to the beasts of the forest. They are scattered upon the mountains as sheep having no shepherd. 3. He prays that God would feed them there with his rod, that is, that he would take care of them in their captivity, would protect them, and provide for them, and do the part of a good shepherd to them: "Let thy rod and staff comfort them, even in that darksome valley; and even there let them want nothing that is good for them. Let them be governed by thy rod, not the rod of their enemies, for they are thy people." 4. He prays that God would in due time bring them back to feed in the plains of Bashan and Gilead, and no longer to be fed in the woods and mountains. Let them feed in their own country again, as in the days of old. Some apply this spiritually, and make it either the prophet's prayer to Christ or his Father's charge to him, to take care of his church, as the great Shepherd of the sheep, and to go in and out before them while they are here in this world as in a wood, that they may find pasture as in Carmel, as in Bashan and Gilead.
II. God's promise, in answer to this prayer; and we may well take God's promises as real answers to the prayers of faith, and embrace them accordingly, for with him saying and doing are not two things. The prophet prayed that God would feed them, and do kind things for them; but God answers that he will show them marvellous things (Mic 7:15), will do for them more than they are able to ask or think, will out-do their hopes and expectations; he will show them his marvellous lovingkindness, Psa 17:7. 1. He will do that for them which shall be the repetition of the wonders and miracles of former ages - according to the days of thy coming out of the land of Egypt. Their deliverance out of Babylon shall be a work of wonder and grace not inferior to their deliverance out of Egypt, nay, it shall eclipse the lustre of that (Jer 16:14, Jer 16:15), much more shall the work of redemption by Christ. Note, God's former favours to his church are patterns of future favours, and shall again be copied out as there is occasion. 2. He will do that for them which shall be matter of wonder and amazement to the present age, Mic 7:16, Mic 7:17. The nations about shall take notice of it, and it shall be said among the heathen, The Lord has done great things for them, Psa 126:2. The impression which the deliverance of the Jews out of Babylon shall make upon the neighbouring nations shall be very much for the honour both of God and his church. (1.) Those that had insulted over the people of God in their distress, and gloried that when they had them down they would keep them down, shall be confounded, when they see them thus surprisingly rising up; they shall be confounded at all the might with which the captives shall now exert themselves, whom they thought for ever disabled. They shall now lay their hands upon their mouths, as being ashamed of what they have said, and not able to say more, by way of triumph over Israel. Nay, their ears shall be deaf too, so much shall they be ashamed at the wonderful deliverance; they shall stop their ears, as being not willing to hear any more of God's wonders wrought for that people, whom they had so despised and insulted over. (2.) Those that had impudently confronted God himself shall now be struck with a fear of him, and thereby brought, in profession at least, to submit to him (v. 17): They shall lick the dust like a serpent, they shall be so mortified, as if they were sentenced to the same curse the serpent was laid under (Gen 3:14), Upon thy belly shalt thou go, and dust shalt thou eat. They shall be brought to the lowest abasements imaginable, and shall be so dispirited that they shall tamely submit to them. His enemies shall lick the dust, Psa 72:9. Nay, they shall lick the dust of the church's feet, Isa 49:23. Proud oppressors shall now be made sensible how mean, how little, they are, before the great God, and they shall with trembling and the lowest submission move out of the holes into which they had crept (Isa 2:21), like worms of the earth as they are, being ashamed and afraid to show their heads; so low shall they be brought, and such abjects shall they be, when they are abased. When God did wonders for his church many of the people of the land became Jews, because the fear of the Jews, and of their God, fell upon them, Est 8:17. So it is promised here: They shall be afraid of the Lord our God, and shall fear because of thee, O Israel! Forced submissions are often but feigned submissions; yet they redound to the glory of God and the church, though not to the benefit of the dissemblers themselves.
III. The prophet's thankful acknowledgment of God's mercy, in the name of the church, with a believing dependence upon his promise, Mic 7:18-20. We are here taught,
1.To give to God the glory of his pardoning mercy, Mic 7:18. God having promised to bring back the captivity of his people, the prophet, on that occasion, admires pardoning mercy, as that which was at the bottom of it. As it was their sin that brought them into bondage, so it was God's pardoning their sin that brought them our of it; Psa 85:1, Psa 85:2, and Isa 33:24; Isa 38:17; Isa 60:1, Isa 60:2. The pardon of sin is the foundation of all other covenant-mercies, Heb 8:12. This the prophet stands amazed at, while the surrounding nations stood amazed only at those deliverances which were but the fruits of this. Note, (1.) God's people, who are the remnant of his heritage, stand charged with many transgressions; being but a remnant, a very few, one would hope they should all be very good, but they are not so; God's children have their spots, and often offend their Father. (2.) The gracious God is ready to pass by and pardon the iniquity and transgression of his people, upon their repentance and return to him. God's people are a pardoned people, and to this they owe their all. When God pardons sin, he passes it by, does not punish it as justly he might, nor deal with the sinner according to the desert of it. (3.) Though God may for a time lay his own people under the tokens of his displeasure, yet he will not retain his anger for ever, but though he cause grief he will have compassion; he is not implacable; yet against those that are not of the remnant of his heritage, that are unpardoned, he will keep his anger for ever. (4.) The reasons why God pardons sin, and keeps not his anger for ever, are all taken from within himself; it is because he delights in mercy, and the salvation of sinners is what he has pleasure in, not their death and damnation. (5.) The glory of God in forgiving sin is, as in other things, matchless, and without compare. There is no God like unto him for this; no magistrate, no common person, forgives as God does. In this his thoughts and ways are infinitely above ours; in this he is God, and not man. (6.) All those that have experienced pardoning mercy cannot but admire that mercy; it is what we have reason to stand amazed at, if we know what it is. Has God forgiven us our transgressions? We may well say, Who is a God like unto thee? Our holy wonder at pardoning mercy will be a good evidence of our interest in it.
2.To take to ourselves the comfort of that mercy and all the grace and truth that go along with it. God's people here, as they look back with thankfulness upon God's pardoning their sins, so they look forward with assurance upon what he would yet further do for them. His mercy endures for ever, and therefore as he has shown mercy so he will, Mic 7:19, Mic 7:20. (1.) He will renew his favours to us: He will turn again; he will have compassion; that is, he will again have compassion upon us as formerly he had; his compassions shall be new every morning; he seemed to be departing from us in anger, but he will turn again and pity us. He will turn us to himself, and then will turn to us, and have mercy upon us. (2.) He will renew us, to prepare and qualify us for his favour: He will subdue our iniquities; when he takes away the guilt of sin, that it may not damn us, he will break the power of sin, that it may not have dominion over us, that we may not fear sin, nor be led captive by it. Sin is an enemy that fights against us, a tyrant that oppresses us; nothing less than almighty grace can subdue it, so great is its power in fallen man and so long has it kept possession. But, if God forgive the sin that has been committed by us, he will subdue the sin that dwells in us, and in that there is none like him in forgiving; and all those whose sins are pardoned earnestly desire and hope; to have their corruptions mortified and their iniquities subdued, and please themselves with the hopes of it. If we be left to ourselves, our iniquities will be too hard for us; but God's grace, we trust, shall be sufficient for us to subdue them, so that they shall not rule us, and then they shall not ruin us. (3.) He will confirm this good work, and effectually provide that his act of grace shall never be repealed: Thou wilt cast all their sins into the depth of the sea, as when he brought them out of Egypt (to which he has an eye in the promises here, Mic 7:15) he subdued Pharaoh and the Egyptians, and cast them into the depth of the sea. It intimates that when God forgives sin he remembers it no more, and takes care that it shall never be remembered more against the sinner. Eze 18:22, His transgressions shall not be mentioned unto him; they are blotted out as a cloud which never appears more. He casts them into the sea, not near the shore-side, where they may appear again next low water, but into the depth of the sea, never to rise again. All their sins shall be cast there without exception, for when God forgives sin he forgives all. (4.) He will perfect that which concerns us, and with this good work will do all that for us which our case requires and which he has promised (Mic 7:20): Then wilt thou perform thy truth to Jacob and thy mercy to Abraham. It is in pursuance of the covenant that our sins are pardoned and our lusts mortified; from that spring all these streams flow, and with these he shall freely give us all things. The promise is said to be mercy to Abraham, because, as made to him first, it was mere mercy, preventing mercy, considering what state it found him in. But it was truth to Jacob, because the faithfulness of God was engaged to make good to him and his seed, as heirs to Abraham, all that was graciously promised to Abraham. See here, [1.] With what solemnity the covenant of grace is ratified to us; it was not only spoken, written, and sealed, but which is the highest confirmation, it was sworn to our fathers; nor is it a modern project, but is confirmed by antiquity too; it was sworn from the days of old; it is an ancient charter. [2.] With what satisfaction it may be applied and relied upon by us; we may say with the highest assurance, Thou wilt perform the truth and mercy; not one iota or tittle of it shall fall to the ground. Faithful is he that has promised, who also will do it.
(Verse 14 and following) Feed your people with your staff, the flock of your inheritance, dwelling alone in the forest of Carmel. They will graze in Bashan and Gilead as in ancient times, as in the days when you came out of the land of Egypt, I will show (or have shown) them wonders. The nations will see and be ashamed of all their might. They will lay their hands over their mouths; their ears will become deaf. They will lick the dust like serpents; they will tremble from their hiding places. They will fear our Lord God, and they will fear you. LXX: Feed your people with your staff, the sheep of your inheritance, who dwell alone in the woods. They will be fed on the mountains of Carmel, in Bashan and Gilead, as in days of old, as in the days when you led them out of the land of Egypt. I will show them wonders. The nations will see and be ashamed of all their might. They will put their hands over their mouths; their ears will be deaf. They will lick the dust like snakes, moving along the ground. They will be in distress in their own territories. They will fear and be afraid of our Lord God; they will fear you. This is what is said: Feed your people with your staff, God the Father speaks to the Son, that is, to our Lord Jesus Christ, that because he is a good shepherd, and he lays down his life for his sheep (John 10), he may feed his people with his staff, and the sheep of his inheritance. And lest we think that the same people are both the sheep, in another place we read: But we are your people, and the sheep of your pasture (Psalm 78:21). The people refers to those who are rational, but the sheep refers to those who are not yet using reason, being content only with simplicity, and they are called the heritage of God."] Both the people and the sheep need the shepherd's staff, of which the Apostle also speaks: 'What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?' (I Cor. IV, 21). I think it was for this reason, because the people of Israel were stiff-necked and always longed for Egyptian meat, that Moses used the staff not only against the Egyptians, whom he struck with ten plagues, but also against the people in the wilderness, with the legal staff, the striking staff, and by breaking all the earthen and fragile vessels. But the Apostles of the Lord Savior, who spoke wisdom among the perfect (I Cor. II), the staff was shaken out of their hands, because perfect love casts out fear (I John IV). But if anyone opposes us, how can it now be said to Christ, that is, to the good shepherd, who is certainly greater than the Apostles, and better, that he should use a staff, when it is a greater advancement not to have a staff, than to use a staff to correct peoples and sheep: we will respond to them according to what the Lord promises to his Apostles, that they will perform greater signs among the people than he himself has done (John XIV). And because the Lord was still speaking to the carnal Israel, and not yet to him who could fully understand the mysteries, therefore it was said about him that he would feed the people and his flock with a rod. However, the apostles had the rod taken from their hands, and the severity of the Law was tempered by the mercy of the Gospel. Furthermore, these people and these sheep are struck and fed with a rod because they had dwelt alone in the wilderness. Indeed, we can apply this to those who, separating themselves from the Church, engage in feasts and friendships with the heathens, as well as to those who, out of hatred for the human race, seek a solitary life, such as we read about Timon in Athens. Not because a solitary and prophetic life, like that of Elijah (1 Kings 17 and 19) and John (Matthew 3 and 11), should be condemned, but because if one despises others and exalts oneself, living in the wilderness of vices, the rod should be corrected. He who dwells alone, and does not dwell in the wilderness, is to be praised for his virtues; but he who is alone and does not do the works of justice, and enjoys only the pleasure of rest, and does not toil in the work and labor of Christ, nor seeks food with his own hands as the Apostle commands (I Cor. IV), and is lifted up in pride: he dwells in the wilderness and wanders among barren trees. However, because he is a good shepherd, his staff strikes in order to correct, and a better prophetic word promises, saying: They will graze on the Carmel and the Galaadite, according to the days of eternity, and according to the days of your departure from Egypt. Carmelus interpretatur scientia circumcisionis: Basanitis confusio, et Galaad transmigratio testimonii. Populus ergo Dei, et oves pascuae ejus, quae prius pascebantur absquegrege Domini, et extra Ecclesiam ejus, in saltu versabantur errorum, postea transferentur ad notitiam verae circumcisionis, et servient Deo in spiritu, et gloriabuntur in Domino, et non in carne confident, et erunt vera circumcisio, et non concisio. And when they have been nourished with spiritual circumcision, understanding their former sins, they will be confounded in their vices, and they will be ashamed, and they will be in the confusion that leads to life (Ecclesiastes 4), for there is another confusion that leads to death, in which Og, the king of Bashan, once dwelt, for Bashan means confusion: concerning which worst confusion, the Lord promises to deliver his people: The Lord said, I will bring again from Bashan, I will bring again from the depths of the sea (Psalm 68, 23). And when we know true circumcision, and are confounded concerning our sins, then we shall be in Galaad, which is interpreted as the transmigration of testimony, in the Church of Christ, to which the testimonies of the Law and the words of the Prophets have transcended, and this will happen to us according to the ancient days, according to the days when we went out of the land of Egypt, of which Moses says: Remember the days of eternity (Deut. XXXII, 7), not the days of this world, which are called evil, but eternal days. But he remembers the days of eternity, which does not look at the present, and rose with Christ, and sits with him in heavenly places, now assuming in mind that he has been liberated from the days of the present age. The divine word also promises that it will show to its people and to the sheep of its inheritance wonders: Then, it says, the nations will see and will be confounded in all their strength, because they had once devastated and prevailed against the people of God, and their confusion will have profit, when they understand their own evils. For they will place their hands upon their mouths, and evil deeds will take away from them all freedom of speech. In the same way that the hands of impious nations close their mouths, so will the hands of the righteous unlock their mouths, receiving the ability to speak with God from the good work of those who accept it. Their ears will also become deaf, for wickedness has not only blinded the sight of their eyes, but it has also made their ears deaf; for they refused to hear the voice of those who enchant, and the wise sorcerer. And according to Isaiah: They have heard heavily with their ears (Isa. XXXIII): although it is much less to hear heavily than to not hear at all, and to become deaf to the word of truth. After so many evils are spoken of them, it is said that they lick the ground like serpents, which drag the earth, walking in their belly, and eating the earth all the days of their life (Gen. III). And of the flesh, that is, doing earthly works, and dragging them with themselves until the day of vengeance and visitation of the Lord, not dust, not the small traces of the earth, but the whole ground. And when they have done this, and come before the judgement of God, and have been convicted and disturbed, they will be disturbed and convicted as long as the earth they have drawn upon remains in them, like serpents. But when that departs from them, they will be astonished and amazed, not in the Lord their God (for they have not yet deserved to be called the Lord their God), but in the Lord our God. And suddenly there is a turning towards Christ and it is said to him: And they will fear you. For the beginning of wisdom is the fear of the Lord (Proverbs 7). And these things will happen so that the nations may see and be confounded in all their strength of evil; and they will place their hand over their mouth, and their ears will be stopped, and they will lick the ground like serpents that drag the earth, so that they may be brought to a close and be troubled by the closure, and then, terrified, be astonished by the Lord God of the holy ones, and in the end, they themselves may also fear Him. This is according to the Septuagint (LXX). Furthermore, because our edition does not differ much from theirs, at least in the present context, we believe that what was said in their edition is also said in ours.
Hear what is even more wonderful, that the hidden and veiled mysteries of the ancient books are in some degree revealed by the ancient prophets. For Micah the prophet spoke thus. “According to the days of your coming out of Egypt will I show unto him marvelous things.” … Our sins are overwhelmed and extinguished in baptism, just as the Egyptians were drowned in the sea. “He does not retain his anger forever because he delights in steadfast love.… You will cast all our sins into the depths of the sea.”
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SUMMARY
Micah 7:15 encapsulates a profound prophetic promise from God to His people, declaring that He will perform wondrous acts of deliverance and restoration for them, mirroring the unparalleled miracles and mighty intervention experienced during their foundational exodus from the land of Egypt. This verse serves as a beacon of hope, assuring Israel that despite their present distress and moral failings, God's faithfulness and power remain steadfast, capable of bringing about a new era of divine intervention and blessing, demonstrating His unique ability to save and restore.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Micah 7:15 is rich with literary artistry, primarily employing Analogy and Allusion. The verse draws a powerful Analogy between God's promised future intervention and the historical Exodus event. By explicitly referencing "the days of thy coming out of the land of Egypt," the prophet creates a direct comparison, suggesting that the future deliverance will be as dramatic, miraculous, and foundational as the original liberation. This analogy functions as a source of hope and assurance, reminding the audience of God's consistent character and power. Furthermore, the phrase constitutes a profound Allusion to the Exodus narrative, a pivotal moment in Israel's history and theology. This allusion immediately conjures images of the plagues, the parting of the Red Sea, the manna from heaven, and the pillar of cloud and fire—all undeniable demonstrations of God's omnipotence and faithfulness. The promise to "shew unto him marvellous things" also uses Hyperbole to emphasize the extraordinary nature of God's anticipated actions, suggesting wonders that will exceed human expectation and comprehension. The use of these devices imbues the promise with historical weight, theological depth, and powerful emotional resonance, grounding future hope in past divine faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 7:15 serves as a powerful theological anchor, affirming God's unwavering faithfulness to His covenant people despite their sin and rebellion. It highlights the enduring nature of God's redemptive plan, demonstrating that His character is immutable and His power limitless. The verse explicitly links future deliverance to past salvation history, establishing the Exodus as the definitive paradigm for God's miraculous intervention. This connection underscores the theme of divine sovereignty and the cyclical nature of God's dealings with Israel: judgment for sin, followed by compassionate restoration driven by His covenant promises. It is a profound declaration that God's ultimate intention for His people is always redemption and the display of His glory through "marvellous things," reinforcing the hope that even in the darkest times, God remains the God of salvation, capable of bringing about a new, glorious "Exodus" for His people.
REFLECTION AND APPLICATION
Micah 7:15 offers profound encouragement and a robust foundation for faith in contemporary life. In a world often marked by uncertainty, personal struggles, and societal challenges, this verse reminds us that the God of the Exodus, the God who performed "marvellous things" for Israel, is the same God who is active and powerful today. It invites us to remember God's past faithfulness in our own lives, reflecting on the "Exodus moments" where He has miraculously delivered, provided, or guided us through difficult circumstances. This remembrance fuels our hope, assuring us that His character of love, power, and mercy remains constant. Just as Israel was called to trust in God's future intervention based on His past track record, so too are we called to lean into His sovereign hand, believing that He can still do "marvellous things" in our personal lives, our communities, and the world, transforming despair into hope and weakness into strength through His divine power.
Questions for Reflection
FAQ
What is the significance of the Exodus reference in Micah 7:15?
Answer: The reference to the Exodus is profoundly significant because it invokes the foundational event of Israel's national identity and the quintessential demonstration of God's redemptive power. It serves as a benchmark for God's future actions, promising that He will again intervene with the same magnitude of miraculous power and deliverance as He did when He brought Israel out of bondage in Egypt. This connection assures the people that God's faithfulness and ability to save remain undiminished, even in their present state of distress and moral decay. It is a promise of a new, equally awe-inspiring display of divine power and compassion, solidifying hope in God's ultimate restoration.
How does Micah 7:15 relate to the broader message of hope in Micah?
Answer: Micah 7:15 is a pivotal verse within the book's overarching message, especially as it transitions from lament to hope. The first half of Micah 7 laments the deep moral corruption and societal breakdown in Judah, creating a sense of despair. However, starting in Micah 7:7, the prophet declares his unwavering trust in God, shifting the tone dramatically. Verse 15 then becomes a concrete expression of this hope, providing a specific promise of divine intervention that mirrors the greatest act of deliverance in Israel's history. It assures the audience that despite their sin and the impending judgment, God's ultimate plan is one of restoration and mercy, demonstrating His unique willingness to pardon and His power to perform wonders, as highlighted in the concluding verses of the chapter (Micah 7:18-20).
CHRIST-CENTERED FULFILLMENT
Micah 7:15, with its promise of God performing "marvellous things" reminiscent of the Exodus, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the immediate context points to a future restoration for Israel, the New Testament reveals that the greatest "Exodus" and the most "marvellous things" God would ever do would be accomplished through His Son. Just as God delivered Israel from physical bondage in Egypt, Christ delivers humanity from the spiritual bondage of sin and death. The cross and resurrection are the new and greater "marvellous things," far surpassing the wonders of the Red Sea, for they usher in a new creation and eternal life. Jesus Himself is the Lamb of God who takes away the sin of the world, echoing the Passover Lamb of the first Exodus. His miracles—healing the sick, casting out demons, raising the dead—were "marvellous things" that pointed to His divine authority and the inauguration of God's kingdom. Ultimately, the promise of a new and greater deliverance, hinted at in Micah, is fully realized in the redemptive work of Christ, who leads His people not merely to a promised land, but to an eternal inheritance and a new heavens and new earth, making all things new through His glorious resurrection, the ultimate "marvellous thing" God has shown to humanity.