Micah 7

Verse 14: Moresheth Gath, Micah’s hometown (verse 1), will be given parting gifts before it is separated from Judah. The town of Aczib (deception) will prove deceptive; that is, it will cease to exist.

Verse 15: the Lord will bring a conqueror (Assyria or Babylon) against those who live in Mareshah (conqueror). The glory of Israel (God Himself) will come to Adullam in judgment. Adullam was the name of a cave to which David fled (1 Samuel 22:1); therefore, some scholars believe the “glory” of Israel means the “people” of Israel (see Hosea 9:11), who will have to flee just as David fled.

⁷ The promised land (Canaan) was God’s special gift to His people; it was originally distributed to the Israelite tribes by lot (see Numbers 26:52–56; Joshua 14:1–5). The Israelites were given the land as a trust: as long as they heeded God’s covenant requirements they could enjoy the land. But if they disobeyed God, they would forfeit both the land and all the other blessings promised to God’s covenant people (see Exodus 19:5–6; Leviticus 26:3–39 and comments).

⁸ God is not against those who become rich as a result of hard work and honesty, and who are kind and generous to those in need. And He does not take the side of people who are poor because of laziness or other sinful habits. What God wants is for everyone to have a fair and equal opportunity; He is against every kind of oppression and injustice.

⁹ The restoration of the Israelites to their own land took place in a preliminary way when the Jewish exiles returned from Babylon beginning in 538 B.C. However, the complete fulfillment of the Lord’s promise in verse 12 will take place only in the Messianic age when a king (the Messiah) establishes His kingdom on earth.

For further discussion of the Messianic age and about the interpretation of prophecies that relate to it, see Isaiah 32:14–18; 35:1–4; 60:1–3; Joel 1:15; 2:28–32 and comments.

¹⁰ Jeremiah quoted verse 12 a century later to show the people of Jerusalem that their judgment was near at hand (Jeremiah 26:18). Judgment came in 586 B.C., when the Babylonians under Nebuchadnezzar destroyed Jerusalem and its temple (2 Kings 25:1–21).

¹¹ The last days can mean any time in the future. Whether the writer means the “near future” or the “distant future” can usually be determined from the context. Here in this chapter, Micah is clearly referring to days in the more distant future. For further discussion, see comment on Joel 2:32.

¹² Verses 1–3 are also found in the book of Isaiah; it is not certain which prophet originally wrote these verses or whether they both quoted from a third source. It doesn’t matter; it was God’s Holy Spirit who was ultimately the source of these verses. For further comment on verses 1–3, see Isaiah 2:1–4 and comment.

¹³ In verse 5, Micah does not imply that it’s okay for pagan nations to walk in the name of their gods; he only says that they likely will choose to do so. This, of course, is what has happened throughout history. But when Jesus comes again, all nations will be obliged to submit to Him (see Philippians 2:9–11).

¹⁴ To walk in the name of the Lord means to trust Him, worship Him, and obey Him.

¹⁵ For the meaning of redeem, see Exodus 13:11–16 and comment; Word List: Redemption.

¹⁶ Ephrathah is the ancient name for Bethlehem; it also signifies the region around Bethlehem. Bethlehem was the birthplace of David (see 1 Samuel 17:12); thus, through a common birthplace, Micah establishes a connection between King David and the Messianic ruler yet to come (see Matthew 2:3–6). Though the royal line of David had become corrupt and would be cut down like a tree, another line from the family of David and his father Jesse would survive; and from that line the Messiah would come—like a shoot . . . from the stump of Jesse (Isaiah 11:1).

¹⁷ She who is in labor (verse 3) is a personification of either Bethlehem or “abandoned” Israel, or both; through the Exile and the loss of its king, Israel suffered like a woman in labor (Micah 4:10). The one “in labour” could also refer to Mary, the mother of the Messiah; all these meanings are possible.

¹⁸ The ruler’s brothers are the followers of Christ, both Jews and Gentiles, who through faith become the new spiritual Israel, the restored people of God.

¹⁹ Note in verse 5 that God will raise up seven shepherds (the perfect number)—even eight (even more than enough)!

²⁰ The expression to walk humbly with . . . God sums up the godly life, the Christian life. It means to be in a right relationship with God, to be in fellowship with God. In Genesis 6:9, we are told that Noah was righteous and blameless—and that he walked with God. Noah’s righteousness and blamelessness grew out of his walk with God. Our walk (our relationship) with God is what determines our behavior. . . . if we walk in the light, as [God] is in the light, we have fellowship with one another, and the blood of Jesus . . . purifies us from all sin (1 John 1:7).

²¹ Today God’s covenant people are Christians; God has made a new covenant with us, which has replaced His old covenant with Israel (see Jeremiah 31:31–34 and comment). However, God expects the same standard of behavior from us that He expected from the ancient Israelites; indeed, He expects a higher standard from us, because He has given us His Holy Spirit and He has written His law on our hearts. Therefore, we Christians need to heed what Micah has written in verse 8.

For further discussion on the subject of the Old Testament law and what parts of it are binding on Christians today, see Exodus 20:1–2; Leviticus 11:44–45 and comments; Word List: Law; General Article:The Purpose of the Mosaic Law.

²² God condemns all forms of injustice and cheating. Using false weights and measures was a common means of cheating (verse 11). The short ephah (verse 10) was a container that held less than the standard ephah (22 liters).

²³ Jesus quoted verse 6 to show that His coming to earth would divide families into those who believed in Him and those who did not (Matthew 10:34–38). Just as the sun heightens the contrast between brightness and shadow, so does Jesus heighten the contrast between faith and unbelief.

²⁴ “She” (Israel’s enemies) said to the remnant of Israel: “Where is . . . your God?” (verse 10). It seemed as if God was unable to protect His own people. But that, of course, was not the case: Israel fell because of its own sin, not because of any failure on God’s part.

²⁵ The Gentiles will share fully in the blessings of the restored Israel (see Isaiah 2:1–4; Galatians 3:69; Ephesians 2:11–22). Even now, Gentiles are coming into the family of God, and they will continue doing so until Christ comes again to establish His kingdom.