Miquéias 7
Charles Spurgeon · Citado em PreceptAustin
Miquéias 7
Spurgeon - He never delights in anger, especially in anger against his own people. That is but temporary anger, and is, after all, only another form of love, for the parental anger which hates sin in a dear child is but love on fire. May God never permit us to sin without being thus angry with us! We might almost beseech him never to tolerate sin in us, but to smite us with the rod rather than suffer us to be happy in the midst of evil. Perhaps the worst of horrors is peace in the midst of iniquity, happiness while yet sin is all round about us. John
Miquéias 7
Spurgeon - Faith's Checkbook - From Anger to Love - Micah 7:19 - God never turns from His love, but He soon turns from His wrath. His love to His chosen is according to His nature; His anger is only according to His office. He loves because He is love; He frowns because it is necessary for our good. He will come back to the place in which His heart rests, namely, His love to His own, and then He will take pity upon our griefs and end them. What a choice promise is this--"He will subdue our iniquities"! He will conquer them. They cry to enslave us, but the Lord will give us victory over them by His own right hand. Like the Canaanites, they shall be beaten, put under the yoke, and ultimately slain.As for the guilt of our sins, how gloriously is that removed! "All their sins"--yes, the whole host of them; "thou wilt cast"--only an almighty arm could perform such a wonder; "into the depths of the sea"--where Pharaoh and his chariots went down. Not into the shallows out of which they might be washed up by the tide, but into the "depths" shall our sins be hurled. They are all gone. They sank into the bottom like a stone. Hallelujah! Hallelujah! \ Micah 7:20 You will give truth to Jacob and unchanging love to Abraham, Which You swore to our forefathers From the days of old. Genesis 12:2,3; 17:7,8; 22:16-18; 26:3,4; 28:13,14; Ps 105:8-10; Jeremiah 33:25,26; Luke 1:54,55,72-74; Acts 3:25,26; Ro 11:26-31; Hebrews 6:13-18 NICOT - You will keep faith with Jacob and prove to Abraham your constant love, as you promised on oath to our forefathers in olden times. ESV You will show faithfulness to Jacob and steadfast love to Abraham, as you have sworn to our fathers from the days of old. NET You will be loyal to Jacob and extend your loyal love to Abraham (More literally, "You will extend loyalty to Jacob, and loyal love to Abraham), which you promised on oath to our ancestors (Heb "our fathers." The Hebrew term refers here to more distant ancestors, not immediate parents) in ancient times. NLT You will show us your faithfulness and unfailing love as you promised to our ancestors Abraham and Jacob long ago. OUR FAITHFUL COVENANT KEEPING GOD Spurgeon - There is our comfort, our God is the covenant-keeping God Who will perform every promise that He has made. Kaiser - Micah concludes by recalling the whole promise-plan of God as it was originally given to Abraham and the fathers in “days of old.” The content of that promise-plan was “truth” and “mercy.” The combination of these two words is also found in John 1:17: “grace and truth.” Literally Jn 1:17 says, “Law through Moses was given, grace and truth in Jesus happened.” Both words, “grace and truth,” were taken from Ex 34:6. God’s promise is guaranteed both by His Word (in Ge 12:2–3) and by His oath (in Ge 22:16). Thus by God’s indelible word and oath, in which it is impossible for God to lie, we have a strong assurance and a solid hope for the future (Heb 6:18). God’s promise is called His “everlasting covenant” in Ps 105:8–11, “His word,” and His “sworn promise.” How excellent is the plan of God in its truthfulness, dependability and, especially, in its graciousness. John MacArthur sees this as ultimately fulfilled by Messiah at His Second Coming In spite of Israel's unfaithfulness to God, the Lord intends to fulfill His unconditional promises in the Abrahamic Covenant made with Abraham and confirmed with Isaac and Jacob (cf. Ge 12, 15, 17, 22, 26, 28, 35). When enacted in conjunction with the Davidic Covenant, Israel will again be restored as a people and a nation to the land originally promised to Abraham. Jesus Christ, the ultimate descendant of David, will rule from Jerusalem over the world as King of kings and Lord of lords (cf. Rev 17:14; 19:16). (The MacArthur Study Bible) Thou wilt give truth to Jacob and unchanging love to Abraham, which Thou didst swear to our forefathers from the days of old.- This is a reference to the Abrahamic Covenant, which was distinct from the Mosaic Covenant. The latter had been broken repeatedly by Israel and accounts for judgments Micah described throughout his prophecy. On the other hand, the covenant made with the forefathers, Abraham, Isaac and Jacob was a covenant of grace, and thus one which would be fulfilled to Israel, not because they deserved it but because God is the God of Salvation and there is no one like Him Who forgives sin! (Ge 13:15; 17:7-8, 13, 19; Ge 22:17, 28:13-14, Ge 48:4) The patriarchs are referred to not because they were so good, but because of unconditional, immutable covenant God cut with them. Related Resources on Covenant: Covenant: Abrahamic versus Mosaic Covenant: New Covenant in the Old Testament Covenant: Why the New is Better Covenant: Abrahamic vs Old vs New Truth (0571)(emeth from aman = to confirm or support) means firmness, faithfulness or trustworthiness (condition of being dependable and loyal to a person or standard - Ge 24:27). Emeth refers to that which is true, certain, sure, that which conforms to reality, and is so certain not to be false (Dt 13:15). Emeth is frequently connected with lovingkindness (as here in Mica 7:20, Pr. 3:3; Hos. 4:1) and occasionally with other terms such as peace (2Ki 20:19); righteousness (Isa. 48:1); and justice (Ps. 111:7). The Lxx translates emeth in Mic 7:30 with aletheia which strictly speaking is that which is not concealed. Aletheia is that which that is seen or expressed as it really is. Unchanging love (02617)(hesed/chesed/heced) describes God’s loyalty and faithfulness to His covenant, in context His covenant with the patriarchs, Abraham, Isaac and Jacob. It is fitting that in a book like Micah which
Miquéias 7
Spurgeon - A sun above, a shield around. A light to show the way and a shield to ward off its perils. Blessed are they who journey with such a convoy; the sunny and shady side of life are alike happy to them. Ps 97:11- Light is sown [like seed] for the righteous, And gladness for the upright in heart. Spurgeon - All along their pathway it is strewn. Their night is almost over, their day is coming, the morning already advancing with rosy steps is sowing the earth with orient pearls. The full harvest of delight is not yet ours, but it is sown for us; it is springing, it will yet appear in fulness. This is only for those who are light before the Lord in his own righteousness, for all others the blackness of darkness is reserved. Ps 112:4- Light arises in the darkness for the upright; [He is] gracious and compassionate and righteous. Spurgeon - He does not lean to injustice in order to ease himself, but like a pillar stands erect, and he shall be found so standing when the ungodly, who are as a bowing wall and a tottering fence, shall lie in ruins. He will have his days of darkness, he may be sick and sorry, poor and pining, as well as others; his former riches may take to themselves wings and fly away, while even his righteousness may be cruelly suspected; thus the clouds may lower around him, but his gloom shall not last for ever, the Lord will bring him light in due season, for as surely as a good man's sun goes down it shall rise again. If the darkness be caused by depression of spirit, the Holy Ghost will comfort him; if by pecuniary loss or personal bereavement, the presence of Christ shall be his solace; and if by the cruelty and malignity of men, the sympathy of his Lord shall be his support. It is as ordinary for the righteous to be comforted as for the day to dawn. Wait for the light and it will surely come; for even if our heavenly Father should in our last hours put us to bed in the dark, we shall find it morning when we awake. Spurgeon's Faith's Checkbook - Victory in Reverses (Micah 7:8) This may express the feelings of a man or woman downtrodden and oppressed. Our enemy may put out our light for a season. There is sure hope for us in the Lord; and if we are trusting in Him and holding fast our integrity, our season of downcasting and darkness will soon be over. The insults of the foe are only for a moment. The Lord will soon turn their laughter into lamentation and our sighing into singing. What if the great enemy of souls should for a while triumph over us, as he has triumphed over better men than we are; yet let us take heart, for we shall overcome him before long. We shall rise from our fall, for our God has not fallen, and He will lift us up. We shall not abide in darkness, although for the moment we sit in it; for our Lord is the fountain of light, and He will soon bring us a joyful day. Let us not despair or even doubt. One turn of the wheel, and the lowest will be at the top. Woe unto those who laugh now, for they shall mourn and weep when their boasting is turned into everlasting contempt. But blessed are all holy mourners, for they shall be divinely comforted. Micah 7:9 I will bear the indignation of the LORD Because I have sinned against Him, Until He pleads my case and executes justice for me. He will bring me out to the light, And I will see His righteousness. until 1Samuel 24:15; 25:39; 26:10; Ps 7:6; 43:1; Jeremiah 50:17-20,33,34; 51:35,36; Revelation 6:10,11; 18:20 he will Job 23:10; Ps 37:6; Malachi 3:18; 1Cor 4:5; 2Th 1:5-10; 2Ti 4:8 See Spurgeon's Sermon on this passage - Woe and Weal (3239) - Micah 7:9 Leslie Allen - It is to better times ahead that this last part of the book looks with assurance. It takes the form of a psalm in which more than one voice is heard, and so technically it is a liturgy. It is a comprehensive unit made up of four parts. The first is a psalm of confidence spoken by Zion (Micah 7:8–10), comparable to Ps 27:1–6 and Ps 62, 90. The second is an oracle of salvation, which puts a divine seal on Zion’s hopes and shows them to be grounded in God’s own purposes for the land of his people (Micah 7:11–13). Such oracles are a feature of a number of psalms: compare Ps 12, 50, 75, 81, 82, and 95. The third section is a prayer of supplication (Micah 7:14–17) on the lines of Ps 44, 77, and 80, virtually asking that the preceding oracle may be fulfilled. I will bear the indignation of the LORD - Micah is speaking as representative of Jerusalem and Israel, identifying with his people's sin much as did Daniel in his great prayer (Da 9:5, 8, 11, 15). The Life Application Bible draws this application - does not mean rejection. The people were being punished in order to bring them back to God, not to send them away from him. When you face trials because of your sin, do not be angry with God or afraid that he has rejected you. Instead, turn away from your sin, turn to God, and continue to be patient and obedient. Daniel refers to the indignation, writing "Then the king will do as he pleases (cf 2 Th 2:3-4-note), and he will exalt and magnify himself above every god, and will speak monstrous things against the God of gods; and he will prosper until (expression of time) the indignation is finished, for that which is decreed will be done." (Da 11:36-note) Most conservative, literal commentaries interpret "the king" as the Antichrist and the indignation refers to the final indignation against Israel. (cf "Time of Jacob's distress" in Jer 30:7-note) While the defeat and destruction of the Temple in Jerusalem by Nebuchadnezzar represents a partial fulfillment of the indignation of the LORD, God's final indignation against Jerusalem (Zion) awaits a future fulfillment, at the time when the Antichrist breaks his covenant with Israel at the mid-point of the 7 years of Daniel's Seventieth Week (so he breaks covenant after 3.5 years -- note that 3.5 years is a critically important time phrase in the Revelation of Jesus Christ and equates with 1260 days = 42 months = time, times, half a time) (For more discussion of this crucial time in the history of the world and the nation of Israel, see Da 9:27-note, 2Thes 2:3-4-note, cp Rev 11:1-2-note, Rev 12:6-note, Rev 12:13-17-note where "the woman" = Israel) Wiersbe agrees writing that "the people (of Israel) trust God and have confidence that, though they were in darkness, they would see light (Micah 7:8); and though they had been defeated, they would eventually conquer their enemies and trample them like mud in the streets (Micah 7:10). Since these events did not occur after the Assyrian and Babylonian invasions, they must be assigned to a future time. According to Jesus, the Jewish nations will experience Great Tribulation and become the target of all the Gentile nations in the end times (Mt. 24:15-31-note). In the end, however, Christ will return and give His people great victory (Rev 19:11-16-note; Rev 19:17-21-note). Addendum comment = Daniel alludes to the Second Coming of Christ in his description of the Stone Who strikes the statute (representing historically successive Gentile world powers that interacted with Israel) at the "ten toe stage." At that time the Christ will set up His Kingdom (Da 2:34-35, 42-44-note). Wycliffe Bible Commentary comments on the indignation or "anger (lit., boiling indignation). The nation is willing to bear the wrath of Jehovah because she knows she has sinned. Here is real repentance, and also faith that Jehovah himself will settle the case (of sin) and the sinner will be brought forth to the light, to behold and walk in His righteousness. Israel’s enemy will see and hide in shame; worse still, she will suffer punishment. Such is the end of those who scoff at Jehovah. Indignation (02197)(zaaph from the verb form zaaph [02196] = to "storm or rage against," to be enraged as in 2Chr 26:19) is a noun with describes rage, wrath, very fierce anger. Zaaph can speak of literal human anger as of a king (King Asa = 2Chr 16:10, Pr 19:12) or divine anger (2Chr 28:9, Isa 30:30, Mic 7:9). TWOT - The root of this verb, according to the Aramaic cognate zĕap “to storm, rage against,” means to storm, blow, or breathe hard. It is so used in Jonah 1:15 of the raging sea. Koehler and Baumgartner suggest “be embittered against.” “be dejected,” Brown, Driver, Briggs adds “be enraged.” Zaaph is translated in the Lxx (Micah 7:9) with the noun orge which is translated wrath which describes a "state of relatively strong displeasure, with focus on the emotional aspect" and "strong indignation directed at wrongdoing, with focus on retribution." (BDAG) (the latter would be apropos regarding the wrath of Jehovah). Zaaph is translated (NAS) - enraged(1), fierce(1), indignation(1), rage(1), raging(1), wrath(1). Zaaph - 6v - 2Chr 16:10; 28:9; Pr 19:12; Isa 30:30; Jonah 1:15; Mic 7:9 Because (always pause to ponder this term of explanation) I have sinned against Him - Eschatologically speaking the indignation has been manifest by repeated persecutions of the Jews over the last 2500+ years at the hands of many Gentile nations. Until ( expression of time) In this case it indicates that the divine indignation is temporary, that it will come to an end. Until is a function word which indicates continuance (as of an action or condition) up to a specified time. The indignation will proceed UNTIL will be finished. Why? How? Because Jehovah Himself will serve as Israel's "Defense Attorney" reminds me that we also have an Advocate as John explains... My little children, I am writing these things to you that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world. (1 Jn 2:1-2) As an aside, the reader should note that there are a number of expressions of time in this "prophetic section" of Micah (until = Mic 7:9, then, at that time = Mic 7:10, a day, that day = Mic 7:11, a day = Mic 7:12) and thus it behooves one who desires to be diligent in rightly dividing the Word of Truth to pay careful attention to these time phrase, interrogating each one in context in an attempt to glean clues as to "what time" Micah is referring. Pleads my case (07378)(riyb) means to strive, plead, contend, conduct a lawsuit, make a charge. Riyb is found in both biblical and modern Hebrew. Executes (06213)(asah) means to do or bring about. In this passage it means Jehovah brings about justice. Justice (04941)(mishpat) means a judgment, a legal decision, a legal case, a claim, proper, rectitude. The word connotes several variations in meanings depending on the context. Mishpat is used in Micah 3:1, 8, 9, 6:8. Vine on mishpat - “judgment; rights.” This noun, which appears around 420 times, also appears in Ugaritic. This word has two main senses; the first deals with the act of sitting as a judge, hearing a case, and rendering a proper verdict. Eccl 12:14 is one such occurrence: “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” Mishpat can also refer to the “rights” belonging to someone (Ex 23:6). This second sense carries several nuances: the sphere in which things are in proper relationship to one’s claims (Ge 18:19—the first occurrence); a judicial verdict (Dt 17:9); the statement of the case for the accused (Nu 27:5); and an established ordinance (Ex 21:1). Moses prophecy in Deuteronomy related to this time phrase until He...executes justice declaring When you are in distress (Heb = tsar = a narrow; tight place figuratively referring to distress, trouble, anguish) and all these things have come upon you, (When?) in the latter days, you will return to the LORD your God and listen to His voice. 31 “For the LORD your God is a compassionate God; He will not fail you nor destroy you nor forget the covenant with your fathers which He swore to them." (Dt 4:30-31-note) John