Miquéias 7

Miquéias 7

MICAH - WHO IS LIKE JEHOVAH? Chart from recommended resource Jensen's Survey of the OT - used by permission Chart by Charles Swindoll MICAH: WHO IS LIKE JEHOVAH? RETRIBUTION Micah 1:1-2:13 KINGDOM Micah 3:1-5:15 WORSHIP Micah 6:1-7:20 First Message: Judgment Will Come Second Message: Blessing will follow Judgment Third Message: An Indictment of Sin & A Promise of Blessing Judgment Micah 1:1-2:11 Promise Micah 2:12-13 Judgment Micah 3:1-12 Promise Micah 4:1-5:15 Judgment Micah 6:1-7:10 Promise Sin and Judgment Hope and Comfort Controversy and Pardon Sin & It's Outcome Incurable The King & His Kingdom Inevitable First Coming - Mic 5:2-3 Second Coming - Mic 5:4-15 The Lord & His Justice Inescapable Message of Destruction for Samaria & Judah Message of Doom & Deliverance Message of Denunciation God Gathers to Judge and Deliver God Judges Rulers and Comes to Deliver God Brings Indictments and Ultimate Deliverance Question 1: Is God Responsible for the Destruction we face? Question 2: How Do We Know God is with Us? Question 3: What Does God Want from Us? About 25 Years 735-710 BC Approximated Micah 7:1 Woe is me! For I am like the fruit pickers, like the grape gatherers. There is not a cluster of grapes to eat, or a first-ripe fig which I crave. woe -Ps 120:5; Isaiah 6:5; 24:16; Jeremiah 4:31; 15:10; 45:3 when they have gathered the summer fruits - Heb. the gatherings of summer. as. Isaiah 17:6; 24:13 desired Isaiah 28:4; Hosea 9:10 Spurgeon's Sermon on this passage - Ripe Fruit (945) - Micah 7:1 NOTE: FOR CONTEXT SEE CHART ABOVE - COLUMN LABELED "WORSHIP" Indictment and Deliverance Micah 6:1-7:10 = First the Judgment Micah 7:11-20 = Then the Promise Hannah's Bible Outlines The message of Micah (Micah 7:1-20) The corruptness of Israel (Micah 7:1-6) The prophet's lament (Micah 7:1) The people's treachery (Micah 7:2-5) The people's untrustfulness (Micah 7:6) The future for Israel (Micah 7:7-17) Salvation (Micah 7:7) Illumination (Micah 7:8-9) Expansion of borders (Micah 7:10-13) Exaltation (Micah 7:14-17) The character of Jehovah (Micah 7:18-20) His pardon and love (Micah 7:18) His compassion and forgiveness (Micah 7:19) His faithfulness (Micah 7:20) A VINE BARREN OF RIGHTEOUS FRUIT Speaking figuratively, Micah was a vinedresser looking for "spiritual fruit" on the vine of Israel (Isa 5:1-6,7, cf. Mark 11:12–14, 20–22) the fruit of righteousness (cp Heb 12:11, Pr 11:30, 12:12, Isa 3:10, Isa 45:8, Eph 5:9, Php 1:11, James 3:18). Instead of the fruit of righteousness, the people of Micah's day had "turned justice into poison, and the fruit of righteousness into wormwood." (Amos 6:12) Isaiah adds that "the vineyard of the LORD of hosts is the house of Israel, and the men of Judah His delightful plant. Thus He looked for justice, but behold, bloodshed; for righteousness, but behold, a cry of distress." (Isa 5:7) What type of fruit would the Vinedresser find in my life? In my family? Kaiser - Having heard the prophet Micah minister to the public officials and merchants in the public eye, we are now given an intimate picture of his private life. The literary form of this chapter is a lament in which Micah weeps over the sad state of affairs into which his nation has fallen by its sin. Those who heard him preach must have assumed that he possessed a hard interior that held very little compassion or concern for the impact his messages had on his hearers. But, as this chapter reveals, they would have been wrong; here Micah is exposed as a man deeply distressed and greatly moved by the moral condition into which his nation has slipped....In many ways, this section of Micah’s prophecy is very similar to the first chapter of Habakkuk (See Habakkuk 1 Commentary). Habakkuk was so deeply moved by the sin of his people that he too cried out in a lament to God. Both prophets passionately regretted the fact that there were too few righteous people to be found. Woe is me! - NET Bible note - "In light of the image that follows, perhaps one could translate, “I am disappointed.” Micah begins a dirge-like description of the decadence of Judah and it devastating effect on him. Some see Micah speaking on behalf of the godly (righteous, believing) remnant remaining in Jerusalem and Judah and sensitive to the Lord's rebuke and coming judgment. Others see him simply speaking for himself. Micah reminds us of the prophet Isaiah who saw the idolatry and evil of his people in the context of the glory of Jehovah (Isa 6:1-3) and cried "Isa 6:5 Then I said, “Woe is me, for I am ruined! Because I am a man of unclean lips, And I live among a people of unclean lips; For my eyes have seen the King, the LORD of hosts.” Wiersbe on Woe is me - The prophets not only declared God’s message with their lips, but they also felt the burden of the people on their hearts. Jeremiah wept over the sins of the nation in his day and wished he could weep even more (Jer. 9:1ff), and Micah lamented because there were no godly people left in the land. Looking for a godly person was as futile as looking for summer fruit after the harvest was over. Woe (0480)('allay) an interjection occurring only twice in the OT depicting the hopeless emotional outlook of Job before God (Job 10:15) and here by Micah expressing his great personal grief, anxiety and distress as he contemplates the future of his people entrenched in their wicked ways (described in Micah 7:1-6). The Lxx translates 'allay with the interjection oimmoi which expresses a sense of horror (Jdg 11:35, 1Ki 17:30, Jer 4:31, 15:10, 22:18, Ps 119:5, Joel 1:15 repeats the interjection 3 successive times!). For (term of explanation) I am Like the fruit pickers and the grape gatherers. There is not a cluster of grapes to eat, or a first-ripe fig which I crave. - Micah speaks metaphorically, but it is a metaphor based on the reality that part of God's judgment would be no literal grapes on the vine (Micah 6:15). Here Micah is like a vinedresser who gleans the fields in the summer harvest expecting to find leftovers, instead finds no grapes, i.e., no godly remnant (the word for "no" in the Lxx is "ou" signifying absolutely none! This is amazing! And tragic!). What a striking contrast with the first mention of the fig tree in Micah 4:4-note, describing the ideal (and idyllic) conditions of the Millennial Reign of the Messiah. Not a cluster - Micah is speaking with hyperbole. He is not saying there is not one single righteous person left in Judah. We know for example Daniel and his three friends as well as Ezekiel were part of the godly remnant. In addition Isaiah was prophesying contemporaneously with Micah and he was certainly a part of the remaining righteous remnant. Micah's point is that such godly men were few and far between, as we might say. Not (0369)(אַיִן - ayin) means nothing, none, naught, i.e., a negative reference to an entity, event, or state. Ayin is a "substantive meaning "nothingness," "non-existence," from the Hebrew root 'ayun (not used in biblical Hebrew). It can also be used as an adverb, such as "no," "not," "none." (Gilbrant) Ayin is a "particle or semi-verb of negation or nonexistence meaning no, none, nothing. It is used hundreds of times with various negative nuances. It can simply negate something (Ex. 17:7; Ps. 135:17) or assert that something is as nothing in comparison (Isa. 40:17)." (Baker) Vine - Ayin may be used absolutely, with no suffixes and not in a construct chain. When so used the word signifies nonexistence. This is its use and significance in Gen. 2:5 (the first occurrence): “… And there was not a man to till the ground.” Preceded by the particle ˒im, the word may mean “not”: “Is the Lord among us, or not?” (Exod. 17:7). In Gen. 30:1 this construction means “or else.” In other contexts the word means “nothing”: “… Mine age is as nothing before thee …” (Ps. 39:5). In the construct state ayin has the same basic meaning. In one special nuance the word is virtually a predicate meaning “there is not” or “we do not have” (Num. 14:42; cf. Gen. 31:50). In several contexts the word might be translated “without”: “Without counsel purposes are disappointed …” (Prov. 15:22). Preceded by the preposition min, ayin can mean “because” (Jer. 7:32). Elsewhere the word expresses simple negation: “They have ears, but they hear not; neither is there any breath in their mouths” (Ps. 135:17). With a suffixed pronoun ayin negates the existence of the one or thing so represented; with the suffixed pronoun “he,” the word means “he was no longer”: “And Enoch walked with God: and he was [no longer]; for God took him” (Gen. 5:24). This word should be distinguished from another ayin meaning “whence,” or “from where.”