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Commentary on Micah 7 verses 1–6
This is such a description of bad times as, some think, could scarcely agree to the times of Hezekiah, when this prophet prophesied; and therefore they rather take it as a prediction of what should be in the reign of Manasseh. But we may rather suppose it to be in the reign of Ahaz (and in that reign he prophesied, ch. 1:1) or in the beginning of Hezekiah's time, before the reformation he was instrumental in; nay, in the best of his days, and when he had done his best to purge out corruptions, still there was much amiss. The prophet cries out, Woe is me! He bemoans himself that his lot was cast in such a degenerate age, and thinks it his great unhappiness that he lived among a people that were ripening apace for a ruin which many a good man would unavoidably be involved in. Thus David cries out, Woe is me that I sojourn in Mesech! He laments, 1. That there were so few good people to be found, even among those that were God's people; and this was their reproach: The good man has perished out of the earth, or out of the land, the land of Canaan; it was a good land, and a land of uprightness (Isa 26:10), but there were few good men in it, none upright among them, Mic 7:2. The good man is a godly man and a merciful man; the word signifies both. Those are completely good men that are devout towards God and compassionate and beneficent towards men, that love mercy and walk with God. "These have perished; those few honest men that some time ago enriched and adorned our country are now dead and gone, and there are none risen up in their stead that tread in their steps; honesty is banished, and there is no such thing as a good man to be met with. Those that were of religious education have degenerated, and become as bad as the worst; the godly man ceases," Psa 12:1. This is illustrated by a comparison (Mic 7:1): they were as when they have gathered the summer fruits; it was as hard a thing to find a good man as to find any of the summer-fruits (which were the choicest and best, and therefore must carefully be gathered in) when the harvest is over. The prophet is ready to say, as Elijah in his time (Kg1 19:10), I, even I only, am left. Good men, who used to hang in clusters, are now as the grape-gleanings of the vintage, here and there a berry, Isa 17:6. You can find no societies of them as bunches of grapes, but those that are are single persons: There is no cluster to eat; and the best and fullest grapes are those that grow in large clusters. Some think that this intimates not only that good people were few, but that those few who remained, who went for good people, were good for little, like the small withered grapes, the refuse that were left behind, not only by the gatherer, but by the gleaner. When the prophet observed this universal degeneracy it made him desire the first-ripe fruit; he wished to see such worthy good men as were in the former ages, were the ornaments of the primitive times, and as far excelled the best of all the present age as the first and full-ripe fruits do those of the latter growth, that never come to maturity. When we read and hear of the wisdom and zeal, the strictness and conscientiousness, the devotion and charity, of the professors of religion in former ages, and see the reverse of this in those of the present age, we cannot but sit down, and wish, with a sigh, O for primitive Christianity again! Where are the plainness and integrity of those that went before us? Where are the Israelites indeed, without guile? Our souls desire them, but in vain. The golden age is gone, and past recall; we must make the best of what is, for we are not likely to see such times as have been. 2. That there were so many wicked mischievous people among them, not only none that did any good, but multitudes that did all the hurt they could: "They all lie in wait for blood, and hunt every man his brother. To get wealth to themselves, they care not what wrong, what hurt, they do to their neighbours and nearest relations. They act as if mankind were in a state of war, and force were the only right. They are as beasts of prey to their neighbours, for they all lie in wait for blood as lions for their prey; they thirst after it, make nothing of taking away any man's life or livelihood to serve a turn for themselves, and lie in wait for an opportunity to do it. Their neighbours are as beasts of prey to them, for they hunt every man his brother with a net; they persecute them as noxious creatures, fit to be taken and destroyed, though they are innocent excellent ones." We say of him that is outlawed, Caput gerit lupinum - He is to be hunted as a wolf. "Or they hunt them as men do the game, to feast upon it; they have a thousand cursed arts of ensnaring men to their ruin, so that they may but get by it. Thus they do mischief with both hands earnestly; their hearts desire it, their heads contrive it, and then both hands are ready to put it in execution." Note, The more eager and intent men are upon any sinful pursuit, and the more pains they take in it, the more provoking it is. 3. That the magistrates, who by their office ought to have been the patrons and protectors of right, were the practicers and promoters of wrong: That they may do evil with both hands earnestly, to excite and animate themselves in it, the prince asketh, and the judge asketh, for a reward, for a bribe, with which they well be hired to exert all their power for the supporting and carrying on of any wicked design with both hands. They do evil with both hands well (so some read it); they do evil with a great deal of art and dexterity; they praise themselves for doing it so well. Others read it thus: To do evil they have both hands (they catch at an opportunity of doing mischief), but to do good the prince and the judge ask for a reward; if they do any good offices they are mercenary in them, and must be paid for them. The great man, who has wealth and power to do good, is not ashamed to utter his mischievous desire in conjunction with the prince and the judge, who are ready to support him and stand by him in it. So they wrap it up; they perplex the matter, involve it, and make it intricate (so some understand it), that they may lose equity in a mist, and so make the cause turn which way they please. It is ill with a people when their princes, and judges, and great men are in a confederacy to pervert justice. And it is a sad character that is given of them (Mic 7:4), that the best of them is as a brier, and the most upright is sharper than a thorn-hedge; it is a dangerous thing to have any thing to do with them; he that touches them must be fenced with iron (Sa2 23:6, Sa2 23:7), he shall be sure to be scratched, to have his clothes torn, and his eyes almost pulled out. And, if this be the character of the best and most upright, what are the worst? And, when things have come to this pass, the day of thy watchmen comes, that is, as it follows, the day of thy visitation, when God will reckon with thee for all this wickedness, which is called the day of the watchmen, because their prophets, whom God set as watchmen over them, had often warned them of that day. When all flesh have corrupted their way, even the best and the most upright, what can be expected but a day of visitation, a deluge of judgments, as that which drowned the old world when the earth was filled with violence? 4. That there was no faith in man; people had grown so universally treacherous that one knew not whom to repose any confidence in, Mic 7:5. "Those that have any sense of honour, or spark of virtue, remaining in them, have a firm regard to the laws of friendship; they would not discover what passed in private conversation, nor divulge secrets, to the prejudice of a friend. But those things are now made a jest of; you will not meet with a friend that you dare trust, whose word you dare take, or who will have any tenderness or concern for you; so that wise men shall give it and take it for a rule, trust you not in a friend, for you will find him false, you can trust him no further than you can see him; and even him that passes for an honest man you will find to be so only with good looking to. Nay, as for him that undertakes to be your guide, to lead you into any business which he professes to understand better than you, you cannot put a confidence in him, for he will be sure to mislead you if he can get any thing by it." Some by a guide understand a husband, who is called the guide of thy youth; and that agrees well enough with what follows, "Keep the doors of thy lips from her that lieth in thy bosom, from thy own wife; take heed what thou sayest before her, lest she betray thee, as Delilah did Samson, lest she be the bird of the air that carries the voice of that which thou sayest in thy bed-chamber," Ecc 10:20. It is an evil time indeed when the prudent are obliged even thus far to keep silence. 5. That children were abusive to their parents, and men had no comfort, no satisfaction, in their own families and their nearest relations, Mic 7:6. The times are bad indeed when the son dishonours his father, gives him bad language, exposes him, threatens him, and studies to do him a mischief, when the daughter rises up in rebellion against her own mother, having no sense of duty, or natural affection; and no marvel that then the daughter-in-law quarrels with her mother-in-law, and is vexatious to her. Either they cannot agree about their property and interest, or their humours and passions clash, or from a spirit of bigotry and persecution, the brother shall deliver up the brother to death, and the father the child, Mat 10:4; Luk 21:16. It is sad when a man's betrayers and worst enemies are the men of his own house, his own children and servants, that should be his guard and his best friends. Note, The contempt and violation of the laws of domestic duties are a sad symptom of a universal corruption of manners. Those are never likely to come to good that are undutiful to their parents, and study to be provoking to them and cross them.
(Chapter 7, Verses 1 onwards) Woe is me, for I have become like one who gathers the grapes of the vineyard in autumn: there is no cluster to eat; my soul longed for the early figs. The holy one has perished from the earth, and there is no upright person among mankind. They all lie in wait for blood; each hunts his brother to death. They declare their evil deeds as good; the ruler demands, and the judge accepts bribes, and the great one speaks of the cravings of his own soul, and they trouble it. The best among them is like a thornbush, and the most upright is like a thorn from a fence. Woe is me, for I have become like one who gathers straw in the harvest, and like grape clusters in the vineyard, when there is no first-ripe fig for my hunger, which my soul craves. Woe is me, for the reverent one has perished from the earth, and there is no one who corrects among men. They are all judged in bloodshed; each one of them inflicts trouble on his neighbor, and they prepare their hands for evil. The ruler makes demands, and the judge speaks peaceable words; his desire is for the longing of his soul. And I will take away their goods, like a consuming moth, and walking over the ruler in the day of your watchfulness. In the aforementioned captivity and ten tribes and two (For the word of the Lord has come to Micah the Morestite concerning Samaria and Jerusalem), the prophet laments that no just person is found in the land who can resist the anger of God and stand as a wall in the middle. In vain, he says, I have spoken: in vain I sought the last clusters of the vine and the destroyed city; and since there is no bunch to eat, I will at least take immature figs, which the Hebrews call "Bechchora", that is, thick figs, as food: as if to say, not finding bread because of the magnitude of the famine, I have sought scraps and chaff. The saint has perished from the earth, and the righteous among men are no more. Everywhere there are traps, everywhere there is deceit. Innocent blood is shed. Due to greed and lust, kinship is disregarded. Not only do they commit evil deeds, but they also defend them. They change names and claim that what is evil is good. The rulers do not accept gifts from those offering them, but they force their subjects to give and demand. And in rendering judgment, the judge treats another as he himself is judged by another, so that they may mutually favor each other in their crimes and defend themselves in the crimes of others. Whoever is great and almost most learned in the Law, speaks not the will of God, but his own will. And they have disturbed it, either the city, or the truth, or the land, of which it is said above: The holy one has perished from the earth. For whoever is the best among them, like a sharp thorn, pierces and holds, injuring the one who approaches him, and grasping with a hooked tooth: and whoever is found to be upright, like a thorn from a fence, so that there may be found pain where help was supposed to be. According to the Hebrew text, however, according to the Septuagint, who differ in some respects, and at the end of the chapter they translated completely differently, this is the meaning that seems to me: The prophetic or apostolic discourse laments, in general, the human race, which has in vain cast the seeds of doctrines, and instead of crops and grain, the late reaper finds only empty straw and useless stalks, and he cannot even find small grapes in the vineyard, and so on until the end of the chapter. For if it is a blessing for the speaker to be heard by the listener's ears, and the desire of the wise is the ear of the listener, and the understanding of the listener is the joy of the speaker; on the contrary, the grief of the teacher is a bad disciple, with Jeremiah's words also fitting this complaint: I have not profited, nor has anyone else profited me (Jeremiah). There are those who believe that these words are spoken from the perspective of the Savior, who is the cause of not finding worthy works in such a great multitude of believers and in the whole world of human kind, and who also says in Psalm 29: What profit is there in my blood, while I descend into corruption? Although others assert that these words do not fit his person at all, as he says: Woe is me, because I have become as one who gathers straw in the harvest; he who spoke in the Gospel: Lift up your eyes and see the regions, for they are already white for harvest (John 4:35). And elsewhere: The harvest indeed is great, but the laborers are few (Matthew 9:35). Therefore, those who want to understand this from the perspective of the Savior say that it is not surprising if he says: Woe is me, who wept in Jerusalem and shed tears at the death of Lazarus (Luke 19). But also this, I have become like one who gathers straw in the harvest, they apply it to the end of the age: and the harvest is interpreted to signify this, and they say that at that time this prophecy can be fulfilled, when, with the increase of wickedness, the love of many will grow cold, and when the Son of Man comes, he will scarcely find faith on earth (Mat. XIV, 24): for then, like straw after the harvest, and like grapes after the vintage, there will be few found among them who will maintain faith amidst the devastation of all things, and they believe that this statement, spoken from the perspective of the assumed man, approves of what follows: Woe is me, my soul: of whom he was speaking: My soul is sorrowful even unto death (Mat. XXVI, 38). He will perish (or He will be destroyed) returning from the earth, either by the Antichrist killing the saints, or by everyone collapsing due to the magnitude of scandals. And there is no one to correct among men: all are judged by blood, not by slight and small sins, but by the greatest sins and those related to bloodshed. Proximity, friendship, and kinship will not delay the crime: all will raise their hands to evil, so that even one who couldn't commit evil, yet, while preparing the hand, may sin by the will. The ruler himself seeks, and the judge speaks peaceful words; for he receives gifts, the desire of his soul. And because this is evident, and I avoid the envy of rulers and judges, leaving it to the understanding of the reader, I will only add this: Gifts blind the eyes even of the wise (Deut. XVI, 19): they also give life to the soul, which they should not have given life to, and they kill her who lives by her own merit and virtues, and they do this because of the gifts they demand shamelessly, and accept them more shamefully. To those whom the Lord threatens, saying: 'And I will take away their goods, which they think are good, but which appear good to them. Moreover, the truth of the matter will never be called good, which both deprives the giver and kills the receiver: although it is not so much a threat as a blessing, to take away evil from them, and for the Lord Himself and His divine word to enter into their consciences like a moth eating away whatever is perverse, and to make a devastation of plunder and evil thoughts, and to walk above the measure and rule of truth, and to lead back those who were led by false opinions to what is straight; and to do this in the light of truth, and on that day when those who are holy and elected from the Church ascend to the watchtower, and in the height of their learning and works, they will discuss heavenly matters.'
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SUMMARY
Micah 7:4 vividly portrays the profound moral decay of Judah, asserting that even those considered "best" or "most upright" have become harmful and treacherous, akin to painful thorns. This pervasive corruption signals the imminent arrival of God's appointed time of judgment, referred to as "the day of thy watchmen and thy visitation," which will inevitably lead to widespread confusion and distress among the people who have stubbornly rejected divine warnings.
CONTEXT
Literary Context: This verse is situated within the final chapter of Micah's prophecy, specifically within a lament (Micah 7:1-6) where the prophet expresses deep sorrow and anguish over the utter moral collapse of his society. Following pronouncements of judgment against both Israel and Judah (chapters 1-3) and promises of restoration (chapters 4-5), Micah returns to the present reality of pervasive sin in chapter 6, culminating in this personal lament. Micah 7:1-3 immediately precedes this verse, detailing the prophet's despair over the absence of righteousness, the prevalence of deceit, and the readiness of people to commit evil, setting a grim stage for the description of even the "best" as thorns. The subsequent verses in Micah 7:5-6 extend this picture of societal breakdown to the most intimate relationships, illustrating how deeply the corruption has penetrated.
Historical & Cultural Context: Micah prophesied during the reigns of Jotham, Ahaz, and Hezekiah in Judah (late 8th century BC), a period marked by significant political instability, social injustice, and religious syncretism. While there were moments of reform, particularly under Hezekiah, the underlying spiritual condition of the nation was deeply compromised. The "watchmen" likely refer to the prophets whom God had sent to warn the people, including Micah himself, and perhaps also the spiritual leaders who were meant to guard the nation's integrity. The concept of "visitation" (Hebrew: pᵉquddâh) in the ancient Near East and biblical thought often referred to a divine inspection, which could result in blessing or judgment, depending on the people's faithfulness. In this context, given the preceding lament, it unequivocally points to a punitive reckoning, a common theme in prophetic literature concerning God's judgment against unrepentant nations, such as the warnings found in Isaiah 10:3.
Key Themes: Micah 7:4 contributes significantly to several overarching themes within the book of Micah and broader prophetic literature. It underscores the pervasive nature of sin, demonstrating that corruption had infiltrated every level of society, even among those outwardly appearing righteous, echoing the lament found in Jeremiah 5:1. The imagery of "briers" and "thorn hedges" vividly portrays the destructive consequences of unrighteousness, showing how sin, rather than offering protection or comfort, inflicts pain and entanglement upon the community. Furthermore, the verse highlights the certainty and imminence of divine judgment, emphasizing that God's patience has reached its limit and a time of reckoning, a "visitation," is at hand. This impending judgment is a direct response to the nation's persistent rebellion and refusal to heed the warnings of the "watchmen," a theme also explored in Ezekiel 33:7-9.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Micah 7:4 is rich in literary devices that amplify its powerful message. The primary device is Metaphor, where the people, particularly the "best" and "most upright," are compared to "briers" and "thorn hedges." This comparison is not merely descriptive but deeply symbolic, conveying the painful, entangling, and destructive nature of their character and actions. The use of Hyperbole ("sharper than a thorn hedge") exaggerates the negative qualities to underscore the extreme degree of moral corruption that has permeated society, implying that no one is truly safe or trustworthy. There is also a strong element of Irony, as those who should be sources of protection and righteousness are instead depicted as sources of harm and obstruction. Finally, the verse functions as a Prophetic Warning, declaring the certain and imminent arrival of divine judgment, signaling that the time for repentance is short and the consequences for persistent sin are unavoidable.
THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 7:4 encapsulates a profound theological truth about the nature of sin and divine justice. It reveals that sin, when left unchecked, corrupts even the seemingly virtuous, transforming potential blessings into curses and sources of societal harm. This moral inversion necessitates God's intervention, as His holy character cannot tolerate pervasive unrighteousness. The "day of visitation" is not arbitrary but a just response to persistent rebellion, demonstrating God's unwavering commitment to righteousness and His ultimate sovereignty over human affairs. This concept of divine judgment as a necessary consequence of sin is a recurring theme throughout the Old Testament, underscoring that God holds individuals and nations accountable for their moral choices.
REFLECTION AND APPLICATION
Micah 7:4 serves as a timeless and sobering mirror for both individuals and communities. It challenges us to look beyond superficial appearances and honestly assess the true nature of our character and influence. Are we, even in our moments of perceived goodness or uprightness, inadvertently causing pain, entanglement, or spiritual harm to those around us? The imagery of thorns compels us to consider the destructive potential of unconfessed sin, hypocrisy, and self-righteousness, which can make us a source of injury rather than healing. Furthermore, the verse reminds us of the critical importance of heeding divine warnings, whether they come through Scripture, the preaching of God's Word, the counsel of wise believers, or the conviction of the Holy Spirit. To ignore these "watchmen" is to invite spiritual "perplexity" when the inevitable consequences of our choices manifest. Recognizing God's ultimate justice and the certainty of His "visitation" should cultivate a spirit of humility, repentance, and a fervent desire to walk in genuine righteousness, seeking His mercy and aligning our lives with His perfect will.
Questions for Reflection
FAQ
What does the imagery of "brier" and "thorn hedge" signify in this verse?
Answer: The imagery of "brier" (Hebrew: chêdeq) and "thorn hedge" (Hebrew: mᵉçûwkâh) is a powerful metaphor for the deep moral corruption and treachery prevalent in Judah. A brier is a prickly, stinging plant, and a thorn hedge is a dense, sharp barrier. By comparing even the "best" and "most upright" people to these painful and entangling plants, Micah emphasizes that society has become so morally degraded that those who should be sources of comfort, protection, or justice are instead sources of harm, deceit, and obstruction. It highlights the pervasive nature of sin, making relationships and societal interactions dangerous and difficult, as seen in the lament of Micah 7:1-2.
Who are the "watchmen" mentioned in Micah 7:4, and what is their role?
Answer: The "watchmen" (Hebrew: tsâphâh) primarily refer to the prophets whom God had raised up and sent to His people, including Micah himself. Their role was to "watch" over the spiritual health of the nation, to discern God's will, and to warn the people of impending judgment if they continued in their sin. They were God's messengers, calling the nation to repentance and adherence to the covenant. The "day of thy watchmen" thus signifies the time when the warnings they had faithfully delivered would be fulfilled through divine judgment, underscoring the accountability of those who ignored their prophetic messages, a concept also found in Ezekiel 3:17.
What does "visitation" mean in this context, and why does it lead to "perplexity"?
Answer: The term "visitation" (Hebrew: pᵉquddâh) in this context refers to God's active intervention and reckoning with His people. While pᵉquddâh can sometimes denote a positive divine inspection leading to blessing, here, in light of the nation's severe moral decay, it unequivocally signifies a punitive judgment. It is God's appointed time to hold the people accountable for their unrighteousness and rebellion. This "visitation" leads to "perplexity" (Hebrew: mᵉbûwkâh) because the people, having lived in false security and ignored repeated warnings, will be utterly confused, distressed, and helpless when the consequences of their sin finally fall upon them. Their previous arrogance will give way to despair as they realize the inescapable nature of God's just judgment, as described in Deuteronomy 28:20.
CHRIST-CENTERED FULFILLMENT
Micah 7:4, with its stark depiction of human depravity and impending divine judgment, finds its ultimate Christ-centered fulfillment in several profound ways. The "briers" and "thorn hedges" of humanity's sin, which entangle and destroy, foreshadow the very crown of thorns placed upon Jesus' head (Matthew 27:29), symbolizing His bearing the full curse and painful consequences of our fallen nature. While Micah laments the absence of true uprightness, Jesus Christ stands as the perfectly "upright" one, the only truly righteous man who fulfilled all of God's law (Hebrews 4:15). Furthermore, Jesus is the ultimate "Watchman" and Shepherd of His people, who came not to condemn the world but to save it (John 3:17). His first coming was a "visitation" of grace and salvation (Luke 1:68-79), offering deliverance from the "perplexity" of sin and judgment. However, just as Micah warned of a coming judgment, Christ also spoke of a future "visitation" of judgment for those who reject His saving grace, a day when there will indeed be "perplexity" for the unrepentant (Matthew 25:31-46). In Him, the entanglement of sin is broken, and the way to true righteousness and peace is opened, overcoming the very spiritual decay Micah so painfully observed (Colossians 2:13-15).