Micah 4–7

Micah 4… denounces Jerusalem and declares that she will be ploughed as a field. It then declares that in the last days all will be changed. The mountain of Jehovah's house will be established on the tops of the mountains, and exalted above the hills. And the peoples (not "people" — a frequent unhappy mistake in the English version) will flow to it. Many nations will come, and full blessings are promised to Zion in the last days after judgment.

The meaning seems to be the supremacy God will give, in the last days, to Mount Moriah. That mountain is the seat and centre of the worship of Jehovah. Zion was and will be the seat of royalty, given in the grace of God after man's king had failed. When the mountain of Jehovah's house is so exalted above all rivals, great or small, all nations shall flow to it. For the city of the great king — the earthly Jerusalem under the Messiah and the New Covenant — is the destined capital of the world during the millennium. The New Jerusalem of John is another and a higher thing, not referred to here.

Rivers naturally flow down. Instead, the peoples will flow up around the sanctuary of Jehovah, then indeed a house of prayer for all. The change will be supernatural everywhere. Heaven and earth will gladly witness to the glory and the power of Jehovah — yet displayed in the man Christ Jesus, and in those who are His above and below. That day will proclaim the Lord. It will sweep away everything man prides himself in. Man may have done his best, but the time has come for God to show His unquestionable superiority.

Not that Micah copied Isaiah, nor Isaiah Micah, but the same Spirit gave to the men the same prophecy. It concerns the latter days, which means the coming of Messiah's kingdom on earth. These days are not yet here. To apply these words, even in a spiritual way, to the present age, or to the Church, is a serious mistake. The house of the Lord is not the Church, but the house in Jerusalem, to which in the kingdom the nations will come to worship the Lord of hosts.

The last day to man has always the sound of death and judgment: to him no funeral note is so terrible. In other days he may find fuel for pride. This one rings his own death-knell, with a dread of eternity he cannot describe… To the believer, the last day is a prospect of perfect unending joy, blessedness, light, and glory. It is the day when righteousness and truth will have the upper hand. It is the day when man will be most truly lifted up, because God is exalted. How can there be real order and due honour if God does not have His supremacy?

Of course, God has His thoughts and counsels for His heavenly people, as well as for those whose blessing will be on the earth. … We are to bear the image of that Son, and as His brothers to share His place in the Father's love. … All this (and there is more that might be told) far surpasses the portion that will be given to Israel, which the prophets describe. But the same glorious Person will be the centre of both the heavenly and the earthly spheres of blessing. And He is worthy!

The last verse predicted the long desolation and ruin of Zion. At once a great prophecy follows, about the future glory in store for Zion... It concerns the latter days, which means the coming of Messiah's kingdom on earth. These days are not yet here. To apply these words, even in a spiritual way, to the present age, or to the Church, is a serious mistake. The house of the Lord is not the Church, but the house in Jerusalem, to which in the kingdom the nations will come to worship the Lord of hosts.

The certain fact is that one prophet uses another prophet's words. The only changes are the ones the inspiring Spirit was pleased to allow. In the same way we find Daniel drawing light from the word of Jehovah to Jeremiah, which was still waiting to be fulfilled (Daniel 9:2).

Rivers naturally flow down. But the peoples will flow up around the sanctuary of Jehovah, which will then truly be a house of prayer for all. The change will be supernatural everywhere.

It means much that the house of the Lord is called here "the house of the God of Jacob." By then God will have plainly triumphed over the self-centred crookedness that marked Jacob and has carried on in his descendants. This will be so clear that all nations will flow to the house to learn of God, so that they may walk in His law. Once God has carried out judgment, men will be marked by obedience toward Him, and as a result by peace among themselves.

According to the Bible, that is the reign of peace — then, and not before. In the meantime, every effort of peace societies is at best a pleasant illusion, at worst an unbelieving trust in man, and always ignorance of God's word... It is certain that wars have their roots in the passions and lust of man: to escape the bad fruit you must first make the tree good.

The meaning seems to be this: the supremacy God will give, in the last days, to Mount Moriah. That mountain is the seat and centre of the worship of Jehovah, just as Zion was and will be the seat of royalty, given in the grace of God after man's king had failed... The city of the great king, the earthly Jerusalem under the Messiah and the New Covenant, is the appointed capital of the world during the millennium. The New Jerusalem that John describes is another and a higher thing, and is not in view here.

It is quite true, and agreed, that there is to be a millennial time of blessing on the earth. How will it be brought in? The same Scripture that reveals that blessed change tells us. The Lord Himself will bring it in when He comes and strikes down the wicked one. In other words, it comes by judgment, and not by the preaching of the gospel... When judgment has had its full course, then the Lord will send out His servants. The Lord will give the word, and great will be the company of those that publish it.

It concerns the latter days, which means the coming of Messiah's kingdom on earth. These days are not yet here. To apply these words, even in a spiritual way, to the present age, or to the Church, is a serious mistake. The house of the Lord is not the Church, but the house in Jerusalem, to which in the kingdom the nations will come to worship the Lord of hosts. He will judge and rebuke the nation, and His glorious throne will stand in Jerusalem. Then, and only then, comes the time of universal, world-wide peace.

The Lord Jesus will have dealt with every expression of Satan's power and control in the world, through the terrible judgments we read of in Revelation. He will deliver His people and establish righteousness in the whole world, and so the blessing of God will flow out through Zion to the ends of the earth. The centre of government during the reign of Christ will not be Washington, London or Moscow, or any other powerful place, but it will be Jerusalem. The whole world will come to acknowledge it and so will be blessed.

Then, under His generous rule, men will hurry to beat their swords into ploughshares. His judgments will have subdued them, and His mercy will have spared them. Each man will invite his neighbour to sit with him under the vine and fig tree. Riots, bloodshed, turmoil, strife and crime continue in the world to this day, despite all its boasted progress. The reason is that men reject the rightful King. They refuse to acknowledge the Prince of Peace. They will not have Jesus as Lord.

Our Lord predicted that throughout this age, down to its end, nation would lift up sword against nation. That prediction then comes to an end, and a new order of things begins.

Such, according to the Bible, is the reign of peace then, and not before. Meanwhile, the efforts of peace societies are at best a pleasant illusion. At worst they are a faithless trust in man. They always show ignorance of God's word. They may possibly have influence in isolated cases. It is certain that wars have their roots in the passions and lust of man. To escape the bad fruit, you must first make the tree good. But the day of the Lord will deal with man in righteousness and power, and peace will result according to His mind and glory.

"Come, behold the works of the LORD, how he has brought desolations on the earth. He makes wars cease to the end of the earth; he breaks the bow and shatters the spear; he burns the chariots with fire." The slow and gradual progress of peaceful principles will not end the strife and wars that have ruined the earth for so many ages. God's solemn intervention in judgment at the coming of the Lord will. That is what brings in the period of universal peace.

This blessedness is not introduced by the gospel of grace. The special teachings of faith come to an end first. Then comes the time when the nations are judged. Only after that does the glory of Christ as King appear. During that terrible period, sin will reach its fullest growth, so these judgments are a divine necessity. Otherwise there could be no joyful time of peace for the earth. So judgment is first, then peace.

This prophecy concerns the latter days, which means the coming of Messiah's kingdom on earth. These days are not yet here. To apply these words, even in a spiritual way, to the present age, or to the Church, is a serious mistake. The house of the Lord is not the Church. It is the house in Jerusalem. In that kingdom the nations will come there to worship the Lord of hosts... Then, and only then, comes the time of universal, world-wide peace. How blind the Christian world is! It does not see where that favourite text about peace on earth belongs!

In the day when THE TRUE KING rules with fairness, men will no longer rebel. "They shall sit every man under his vine and under his fig tree" (Mic. 4:4). That is, each will be content with the plot of land given to him. He will not try to go beyond its limits. But that will be because he has found his satisfaction in God. "In that day, declares the LORD of hosts, every one of you will invite his neighbor to come under his vine and under his fig tree" (Zech. 3:10). That is, all will recognise that they are of one blood, and will seek each other's good.

Alexander the Great conquered and owned the world. Then he wept like a disappointed child, because there was no more world to conquer. But if earthly possessions cannot satisfy the heart, God can. When Christ reigns supreme He will not only fill the earth with peace. He will also fill the hearts of men with satisfaction, for He will fill their hearts with the love of God.

The curse is removed, so the ground yields rich harvests, and everything will be shared out justly. Under His righteous rule there will be no taking advantage of one another. Where unrighteousness breaks out, it will be judged at once. Because judgment holds evil down at once, there will be peace and quiet, and freedom from fear and anxiety.

The "walled city" shows that the enemy's power is present, even if it is not in control. So the people fall back on a human means of protection. That shows how little the Israelite yet enjoys his full privilege. That privilege is the day when each man will sit under his own vine and fig tree, with no one to make him afraid. No doubt this will be because a King will reign in righteousness, far beyond David or Solomon, who were only faint pictures of Him.

Change and decay may mark human history. Death and ruin may sweep like a scorching wind over the loveliest places on earth. But the Lord will make good His every word, and Israel's twelve tribes will yet enjoy the promised land, in all its length, breadth and fullness... And why? What makes us so sure? How can we speak with such absolute certainty? Simply because the mouth of the Lord has spoken it. We can be more sure that Israel's tribes will yet enjoy their fair inheritance than that the Tudors once ruled England. We believe the first on the testimony of God, who cannot lie. We believe the second on the testimony of man, who makes mistakes.

By their own efforts and wisdom, through leagues, pacts and conferences, men are trying to bring in worldwide peace. They want a golden age of prosperity without God and without Christ. The Christian sees that his blessing is tied to the city of God. He knows that God will deal with the evil of this world. So he refuses to join man's useless efforts to end the world's unrest.

Verses 1–5. The last verse predicted the long desolation and ruin of Zion. This is followed at once by a great prophecy of the future glory in store for Zion. Isaiah gave the same prediction. Micah did not copy Isaiah, nor Isaiah Micah; the same Spirit gave both men the same prophecy. It concerns the latter days, which means the coming of Messiah's kingdom on earth. These days are not yet here. To apply these words, even in a spiritual way, to the present age or to the church, is a serious mistake.

The unity of God is the foundation truth of the Old Testament. It was also the central testimony the Jewish people were responsible for, in a world everywhere else given over to idolatry. We must add this: Jehovah, the God of Israel, was that one Jehovah. Jehovah is His proper name in relationship with His people on earth.

What weighs even more morally is that idolatry will cease. … "And I will make the lame the remnant, and the one who was cast off, a strong nation; and the LORD will reign over them in Mount Zion from this time forth and forevermore." Such will be the final restoration of Israel by divine grace and power.

Israel would dwell in perfect peace, because God rebukes the strong nations and judges among the peoples (v. 3–4). The LORD is exalted among them. Each nation, they say, will boast of its god: but the LORD is our God for ever and ever. The LORD is the glory of His people.

Now they will learn that their strength is not in their armies, or in their alliances, but in the Lord alone. Free before Him, they will walk up and down. They will not walk to please themselves, or to serve their own ends, but as His servants and representatives, and so in His name. And this, as we gather from Micah, is what will distinguish them as the Lord's people… So along with their restoration, their hearts will be changed, on the terms of the new covenant: "I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people."

In that day Jehovah will accept the remnant of His people. He will gather poor, feeble, limping Jacob, and bring back together those He had scattered and afflicted. They will be the remnant He desired. The people He had cast off will become a strong nation. Jehovah Himself will reign over them in Zion for ever.

The regathering of all Israel then takes place. Not the boasting, proud, unbelieving portion of the nation as it is today... But there is a feeble, God-fearing remnant, and the promises belong to that remnant. In His grace He will make the remnant a strong nation and reign over them in the established kingdom.

One very striking thing is this. These promises of future blessing often come in suddenly, right after a word about the chastening God had to bring on them for their sins. They often begin with the words "I WILL do so and so." This shows us that the blessing of the people rests on pure grace and sovereign mercy. It is also a moving proof of God's willingness to forgive — yes, His delight to bless — wherever there is real repentance and self-judgment.

So clearly God gave Micah to prophesy of the flock of Israel, and in the next chapter of the Shepherd. Only through His sufferings could such blessing and glory come. Meanwhile Jacob himself, the father of the twelve tribes, limped along in a loss he felt deeply, and he had known both being driven out and being afflicted.

Because of sin, Israel and Judah were driven out of their land. It could not be their rest; they had to get up and go. But the prophecy looks on to the future. Then Jehovah will assemble the remnant of Israel and gather them like sheep of Bozrah. Here we see a beautiful picture of Christ, for Israel's restoration will be His work.

This will be the final restoration of Israel by divine grace and power... "the first dominion." Not just first in the sense of being highest on the earth, but first also, it seems, because it renews what they knew in the days of David and Solomon... The first dominion they held then, for every Jew looked back longingly to those bright days. Those days will return, and more than before, under a greater than David or Solomon.

God really is the God of all grace, and not one of His purposes will ever fail. Israel's goal is full blessing on earth under Immanuel's rule. We look forward to the Father's house, to be there with Christ for ever. But whether they or we, we will all alike be debtors to the sovereign grace of our God.

This is the Jewish people... Such will be the final restoration of Israel by divine grace and power.

The regathering of all Israel takes place — not of the boasting, proud, unbelieving part of the nation as it is today. But there is a feeble, God-fearing remnant, and to that remnant belong the promises. "In that day, says the LORD, I will assemble the lame; I will gather those who are driven out, and those I have afflicted." In His grace He will make the remnant a strong nation and reign over them in the established kingdom.

Micah was given to prophesy so clearly of the flock of Israel, and in the next chapter of the Shepherd through whose sufferings alone such blessing and glory could come. Meanwhile Jacob, the father of the twelve tribes, limped slowly along in his deeply felt grief. He had known what it is both to be driven out and afflicted.

From then on Jacob limped on his thigh. God would have him learn the lesson permanently: His strength is displayed in human weakness... And it is not only Jews who need to learn this great truth.

In that day the LORD will accept the remnant of His people. He will assemble poor, feeble, limping Jacob, and bring back together those He had scattered and afflicted. They would be the remnant of His desire, and the people He had cast off would become a strong nation. The LORD Himself would reign over them in Zion for ever.

Micah gives the same bright vision as Isaiah, and paints a vivid picture of the millennial reign. "And the LORD will reign over them in Mount Zion from this time forth and forevermore." He does not say this of the Church. He says, "The kingdom will come to the daughter of Jerusalem."

So we see the whole earth at rest under the peaceful rule of Jesus. Israel, His favoured nation, is most blessed of all. Zion is the place of His throne, and Jerusalem the chief city of the millennial earth.

Micah 4:1-8. This has not yet come to pass. It is, so to speak, a description of the literal geography of Jerusalem, when her first dominion is restored.

This name occurs only in Genesis 35:21, and means "Tower of the flock." It was probably a tower the shepherds built to protect their flocks. It seems to have stood a little south of Bethlehem. Jacob stopped there with his flocks. The expression "tower of the flock" occurs in Micah 4:8 (Edar in the margin) as the stronghold of the daughter of Zion.

Such towers were built to keep the flock safe, and to give a better watch against animals or men. With Micah the "tower of the flock" is "the stronghold of the daughter of Zion." (Micah 4:8.) The exalted Lord holds all power in heaven and on earth. So He cares for His people, and no one can pluck them out of His hand.

In the plain sense, Zion was the south-eastern hill called David's city, and Moriah was the north-eastern hill where the LORD's house stood. But the prophets often use Zion as a picture, and as another name for Jerusalem as a whole (Isaiah 1:27). "Daughter of Zion" is a poetic expression for the inhabitants of the Jewish capital, and so for the people in general… We may add that it is nothing but ignorance to assume that Zion anywhere means the church of God, even as a picture.

It is not merely first in the sense of being highest on the earth. It is first also, it seems, because it brings back what was known in the days of David and Solomon. They had the first dominion then, for every Jew looked back with longing to those bright days. They will return again, and yet more, under a greater than David or Solomon.

Micah 4:1-8. Nor is this yet brought to pass. It is, so to speak, a description of the layout of Jerusalem, when her first dominion is restored.

The prophet announces that "the first dominion," the kingdom of David and Solomon, will return to Jerusalem. With this statement the direct announcement of the millennial state of blessedness closes. But meanwhile the kingship, which Jerusalem's glory hung on, had to be set aside (v. 9). A double judgment on Jerusalem went with it. The daughter of Jerusalem must go to Babylon, and there God's power will deliver and redeem her from the hand of her enemies… But another event was to mark these last days of her history. Many nations would be gathered against her. Those who came up against her did not know the thoughts of the LORD. He had gathered them together as sheaves onto the threshing floor. The daughter of Zion would trample on them and break them in pieces.

The people of Israel are the necessary centre in God's plan for dealing with the nations of the earth… To the tower of the flock, the stronghold of the daughter of Zion, must come the first dominion. God keeps His choicest earthly blessing for Israel, though it will flow far and wide to the nations. For now, their serious presumption and their refusal to submit to God have frustrated it all. But in time mercy will triumph. The day is coming when God will prove what He is for Israel, despite what Israel has been against Himself.

But meanwhile the royalty on which the glory of Jerusalem depended had to be set aside (v. 9). A double judgment on Jerusalem went with this. The daughter of Jerusalem must go to Babylon. There God's power will deliver her and redeem her from the hand of her enemies. She was to be their captive, far from Zion. That is, the prophet announces the captivity of Jerusalem among the Gentile monarchies.

Meanwhile they taste sorrow, for Jehovah will surely discipline His people. He will not take them up and restore them without moral testing and a deep spiritual work in their souls.

The prophet teaches the daughter of Zion that she must go to Babylon before she can come out in the majesty that will be hers in the days of the kingdom. In Babylon her pains, her labour, come to an end… Zion must reach her joy through captivity and come to honour through bitter sorrow. Long ago God told Abraham that his offspring would live in a foreign land for centuries before they came to their inheritance. And so it was. The brick-kilns of Egypt came before the victories of Joshua. Now again, Babylon is a second Egypt to the children of Zion. It comes before "the first dominion" reaches them, before the bright days of David and Solomon return.

Notice that verse 10 goes beyond the Babylonian captivity. No one could say that the Lord redeemed Israel from the hands of her enemies in that past captivity. Nor was it true then that many nations gathered against her. The Babylonian captivity is a type of the greater dispersion throughout this present age. It will end. When it does, the Lord will redeem His people. He will judge the opposing nations that gather against Jerusalem at the end.

Who is this woman clothed with these signs of royal power? If we turn to Micah 4:8, there can be no doubt who she is… In Revelation 12:2 we see the pain and labour of Israel. An objector might say there was no uproar or labour among the Jews at the birth of Christ, the man-child. Jerusalem was asleep, and only a few peaceful shepherds were awake. Quite true… Micah 4:10 describes the labour of Israel, when she has gone out of the city, even to Babylon.

The prophet speaks of all this. Then he turns to Judah, and leaves the Assyrian of his own day for the Babylonian of a day to come. The daughter of Zion is taught that she must go to Babylon before God brings her out in the majesty that will be hers in the days of the kingdom. It is in Babylon that her pains are to end. But the stages of her rescue are noticed too: out of the city, into the field, on to Babylon, and there the Lord redeems her. Zion must reach her joy through captivity and come to honour through deep sorrow. Long ago God told Abraham that his offspring would live in a foreign land for centuries before they came to their inheritance. And so it was: the brick-kilns of Egypt came before the victories of Joshua. And now again, Babylon is a second Egypt to the children of Zion, before "the first dominion" comes to them.

Later we find Babylon; but the case then is altogether different from Assyria. We must never confuse the two. The uses God turned Assyria and Babylon to in prophecy are as precise as they are different... Babylon rose to supremacy in another way. It was not merely an overlord of nations bound together by agreement. It was supreme head over subject kings. In short, an imperial dignity belonged not to Assyria but to Babylon. That power rose up after Israel had been swept away. It came to carry Judah captive, when the last hope of the house of David was completely gone.

The prophet announces that "the first dominion," the kingdom of David and Solomon, will return to Jerusalem... But meanwhile the kingship that Jerusalem's glory hung on had to go (v. 9), and a double judgment on Jerusalem went with it. The daughter of Jerusalem must go to Babylon. There God's power will deliver her and redeem her from the hand of her enemies. She was to be their captive, far away from Zion. That is, the prophet announces the captivity of Jerusalem among the empires of the nations. God would grant her deliverance while she was in that condition.

Micah 4:9-13 gives, in general, the two evils that judged Jerusalem had to face: Babylon, and the gathering of the nations in the last days, with her glorious deliverance. Micah 5 then shows how Messiah is connected both with the judgment and with the deliverance from the second of these evils.

Someone might object that there was no upheaval, or travail, among the Jews at the birth of Christ, the man-child. Jerusalem was asleep, and only a few peaceful shepherds were awake. Quite true. Turn to the prophets again, and you will see that the revelation is right to assume we should know this must be so. The travail of Israel does not come at the birth of Christ at all. Turn to Micah 4 again. The travail of Israel is described in verse 10, when she has gone out of the city, even to Babylon. "There you shall be rescued."

Meanwhile His people taste sorrow, for Jehovah will surely deal with them in discipline. He will not take them up and re-establish them without inward testing and a deep spiritual work in their souls.

Notice that verse 10 goes beyond the Babylonian captivity. No one could say that the Lord redeemed Israel from the hands of her enemies in that past captivity. Nor was it true then that many nations were gathered against her. The Babylonian captivity is a type of the greater dispersion throughout this present age. When it ends, and it will end, the Lord will redeem His people. He will then judge the enemy nations that gather at last against Jerusalem.

From verse 11, we have a passing glance at the events which precede this peaceful reign.

He will not take them up and restore them without moral testing and a deep spiritual work in their souls... Every Israelite who is saved then will face the question of his own sin. There will also be outward distress under the punishing hand of God, when the nations gather intending to defile and destroy Zion... It is the Assyrian who will then come up — the last king of the north... A siege of Jerusalem is still to come. The Jews will have returned to their land in unbelief, and God will be starting to work in some of their hearts.

They go there hoping to carry out their own aims of plunder and ambition. But it is God who gathers them there, like sheaves onto the threshing floor, to be threshed in judgment.

Who is He? I take this to be the power and providence of God working by Christ. Satan may have had influence, or been the tool used, but the work was still Christ's, even when done through that. The spirits were to go out and gather, and they gathered. But in truth it was the Lord's doing in judgment. Compare Micah 4:11-13.

The nations surround her in hatred, and Satan seeks to destroy. But above them all Jehovah disciplines her, and painfully, yet He does not hand her over to death. All the nations of the earth will stand around Jerusalem against her, but they will pass away like a dream before Jehovah.

The nations have sunk into the pit which they had made. They planned the destruction of Jehovah's sanctuary. Their thought had been, "Let her be defiled, and let our eyes gaze upon Zion." But the shame they hoped to gloat over suddenly became their own, and it stays with them.

True, the prophet does call the daughter of Zion to "arise and thresh," and Israel will no doubt carry out God's vengeance. But the book of Revelation shows, along with certain Old Testament passages, that Christ Himself strikes the first blow against this wicked alliance. He comes down suddenly with His heavenly armies, when no one expects Him.

This must always be so, for man's thoughts centre around himself, whereas the thoughts of God are centred in Christ, the Son of His bosom. The prophet could say of the "many nations," "They do not know the thoughts of the LORD; they do not understand His plan."

They go there hoping to carry out their own aims of plunder and ambition. But it is God who gathers them there, as sheaves to the threshing floor, to be threshed in judgment.

Notice that verse 10 goes beyond the Babylonian captivity. No one could say that the Lord redeemed Israel from the hands of her enemies in that past captivity. Nor was it true then that many nations had gathered against her... He gathers the nations for the harvest time, when the sheaves are to be threshed.

He will not take them up and restore them without moral testing and a deep spiritual work in their souls... The question of sin will be raised in the heart of every Israelite who is then saved. There will also be outward distress under the punishing hand of God, when the nations gather intending to defile and destroy Zion.

True, in the prophet the daughter of Zion is told to "arise and thresh," and God will no doubt use Israel to carry out His vengeance. But Revelation shows, along with certain Old Testament passages, that Christ will overthrow the godless alliance first of all by His own sudden, unexpected descent with His heavenly armies.

God Himself will purge the land and the people... Even so, the true saint of God can enjoy the deepest rest and peace of mind. Grace has brought him into the secret of God's thoughts about everything. These mighty nations think they can carry out their own will and do as they like, "but they do not know the thoughts of the LORD; they do not understand His plan, that He has gathered them as sheaves to the threshing floor."

They go to carry out, as they hope, their own plans of plunder and ambition. But God is really the one gathering them there, like sheaves onto the threshing floor, to be threshed in judgment.

In the overthrow of these enemies, Israel plays some part. In Micah 4:13 the daughter of Zion is called to arise and thresh, with the promise that Jehovah will make her horn iron, and her hooves bronze, so that she may beat in pieces many peoples. In Micah 5:6 we read that Israel will lay waste the land of Assyria with the sword. That is how Jehovah will deliver His people from the Assyrian when he comes into their land.

When He has bent Judah for Him, and filled the bow with Ephraim — when they shall grow up as calves in the stall, and tread down the wicked under the soles of their feet — when his horn shall be iron, and his hoof bronze, and Zion shall break in pieces many people.

The picture of threshing comes up often in the prophets, and it nearly always applies to the nations. Israel herself will one day thresh the nations. But first she must pass through a purifying discipline of her own. It will drive the chaff away and leave only the pure grain. In that separating time of suffering and trial, the remnant will lay hold in faith of Him who is Lord of the threshing.

Meanwhile they taste sorrow, for Jehovah will surely deal in discipline with His people. He will not take them up and restore them without moral exercise and a deep spiritual work in their souls… Every Israelite who is then to be saved will face the question of sin in his own heart. There will also be outward distress under the punishing hand of God, when the nations gather with the thought to defile and destroy Zion.

So the first dominion will come to Judah's remnant. They are scattered like a flock without a shepherd. But once they are gathered and shepherded, few as they are, their horn will be iron and their hoof bronze, and they will beat many peoples in pieces.

The wealth of the Gentiles, who wanted the world without God, is consecrated to the "Lord of the whole earth." (Micah 4:13.) "And the LORD will be king over all the earth. On that day the LORD will be one and his name one." (Zech. 14:9.)

There is the "God of all the earth," Isaiah 54. Otherwise, it is "King of all the earth" (Psalm 47)… Otherwise, it is "Lord" (Adon) "of all the earth," from Joshua 3:13, Micah 4:13, and here.

The daughter of troops gathers herself in troops to besiege Jerusalem. It is the Assyrian army gathering before the city. But this is not the Assyrian of the past, whose invasion both Isaiah and Micah foretold. It is the Assyrian of the future, the great troubler who invades the land of Israel at the end-time. That is the time of Jacob's trouble, the great time of labour pains and final deliverance… The reason for all of it — their long history of trouble, ending in the great tribulation — is the rejection of the judge of Israel. He is the Messiah, our Lord.

But here it is quite a different thing from the attack of Sennacherib. Judah had now sunk much deeper into sin and rebellion. The true Judge of Israel would be struck with a rod on the cheek. They would mock and beat the Christ.

Scripture calls Him the judge of Israel, because the judge held the highest official position in Israel; the king of Israel held this office. People counted a blow on the cheek the greatest disgrace. So Zedekiah struck the prophet Micaiah on the cheek and asked him, "How did the Spirit of the LORD go from me to speak to you?"

"With a rod they strike the judge of Israel on the cheek" — an amazing prophecy. It came true when they took the reed they had put in His right hand as a mock sceptre, and struck Him on the head.

This is striking when we look at the Roman soldiers — men who did not even know the Scriptures existed… Micah 5:1 said that someone would strike the Judge of Israel "with a rod on the cheek." The soldiers did it… We think we are right in saying that at least 24 prophecies came true in the 24 hours of the day Jesus died.

Clearly this is the humiliation of the Messiah — One born in Bethlehem, One belonging to Judah, who, though born here, was still from everlasting. He was as truly divine as He was human… This is what shows how serious Israel's guilt is: that He, being what He is in His own person, and their Judge as well, should be struck by them, of all people, with a rod on the cheek.

It is His people who do this — His own, to whom He came, and they did not receive Him… Meanwhile God gives up the nation as such. Micah tells them plainly that this would happen. He also tells them the reason for it, and the limit God has set to it… True, some Jews are still saved. "At the present time," as the apostle says, "there is a remnant, chosen by grace." But these no longer share Jewish hopes: blessed be God, they have better ones.

In her blindness, the daughter of Zion despised and rejected Him because He came so low… But after all this hatred and cruelty, the daughter of Zion will be deeply sorry then. The veil will drop away… Then, instead of saying of Him, "no beauty that we should desire him," they will say, "He is altogether desirable." The cheek once marred, insulted and struck is to the heart of the nation like beds of spices.

Why is it that the Lord allows the last siege of Jerusalem? He says it is because of their conduct towards their ruler and judge. Who was the judge? He was born in Bethlehem. But that is not all, for "his goings forth have been of old from everlasting." He was a divine person. He in grace became a baby in Bethlehem; but He was Jehovah the true God of Israel. Then follows the conclusion of the sentence begun in the first verse.

He is Israel's divine-human King, yet they rejected Him. And because they rejected Him, He rejects them: "therefore does He give them up." Here is the secret of their condition as a nation ever since. It is a secret still to them, sad to say, though it is declared so plainly. Here too is the reason for their final sorrows. But there is a limit: He cannot always give them up: His promises to the fathers must find their fulfilment.

It is Zion who is in labour. This is a most important statement to understand… Christ ascended to the right hand of God. There He began a new work: the calling out of a heavenly people to share His portion on high. This is what is going on now… He has given them up for a time, because they did not believe and rejected Him. But He does not give them up for ever. "The gifts and the calling of God are irrevocable."

The labour and the pain refer to Israel's coming hour of trial, the Great Tribulation. But before that great event the Messiah, the Man-Child, is born… The woman's labour comes at least two thousand years after the birth of the Messiah. It points to her sorrow in the coming Tribulation.

Israel… must pass through all the afflictions, the anguish, the judgments, the chastening of God. These are needed to bring her to accept the punishment of her sin. At last His grace convinces her that she needs that grace, and needs the mercy of God. So she is made fit to be the vessel through whom that Son who was to be born to her is shown to the world.

How deep will be the joy when He whom they had rejected of old is once more restored to them, the Judge of Israel! Today Jews are taken out of their Israelite position and brought into the church of God, which began at Pentecost and has gone on ever since. Then it will be the other way round: the remnant of His brothers shall return to the children of Israel. They go back to their Jewish hopes… No one can understand the verse, or explain it rightly, unless he sees the difference between the heavenly calling now and the earthly calling by and by.

At length another godly remnant shall be raised up by grace, not to form part of the church as now, but to be the nucleus of the generation to come. Micah 5:3 speaks of these as the remnant of His brothers. At that time the Ruler in Israel is about to stand and feed His flock in the strength of Jehovah, in the majesty of the name of Jehovah His God. And they shall abide… "for now shall He be great even to the ends of the earth."

He, then, who had been rejected becomes the Shepherd of Israel, and that according to the strength of Jehovah in the majesty of the name of Jehovah His God. Israel dwells in safety, for His King becomes great to the ends of the earth.

The consequence of Israel's rejection of Christ is that the nation is given up by God (v. 3), for the time. The day will come, however, when the nation that refused Him will acclaim Him as Ruler. Then He shall stand and feed them, as a shepherd does his flock.

Verses 4-6. This refers to His second coming. He will stand and feed in the strength of Jehovah, for He is the LORD; and they (saved Israel) shall abide. Yes, more than that, "He shall be great to the ends of the earth."

These words surely have a bearing on both the first and second comings of the Lord Jesus. What follows has to do with His second coming: "This Man shall be the Peace when the Assyrian shall come into our land". He will deal with the Assyrian, the rod of His anger. He will judge them for their sins before bringing them into blessing along with Israel and Egypt.

There seems to be some distinction between the Lord viewed as Shepherd and as King. The nature of the offices of the Shepherd, taken as a whole, is more peaceful than that of the King of Israel... Just as the King's energies work in two directions, so the Shepherd shows a twofold care. First, He protects His own from the raiding enemies of the flock... But He not only protects, He also preserves and provides food. The Shepherd brings His flock into the green pastures and beside the still waters.

He does not call Himself either the "chief" or the "great" Shepherd, but the "good" Shepherd, as laying down His life for the sheep. The time had not yet come for titles like these. He is not thinking here of the glories that belong to the "Shepherd of Israel." Then He will stand and shepherd them in the strength of the Lord, in the majesty of the name of the Lord His God. The sheep will then wander no more, "they shall abide."

They shall be purified, while their enemies shall be destroyed. The remnant will now "abide," because their Messiah in strength and majesty "shall be great to the ends of the earth." They shall also be as "dew from the Lord," and as "a young lion among the flocks." To all around them they will bring either blessing or judgment.

Hallelujah! Let this word sink into your rejoicing souls, you who love the Lord. He shall be great! Personally great He always was. But here, where He was belittled and put to shame, among the people who crowned Him with disgrace and contempt, He shall be great.

The glory of Adam, seen that day in Eden, passed away, never to be restored. The glory of the Lord, displayed on earth in a brief, passing way, can never grow stale, can never decay. "He shall be great to the ends of the earth."

So the Jews, instead of being swept out of their land, will be settled in it once more; "for now he shall be great to the ends of the earth." All their strength depends on His greatness. "And he shall be their peace." The One who is our peace in heaven will be their peace on earth.

How beautiful is the opening sentence of the fifth verse! "This Man shall be peace (or our peace)." Isaiah also spoke of Him as "the Prince of Peace," and said that "of the increase of His government and of peace there will be no end." He made peace by the blood of His cross, and for all who trust in Him He is peace: "for He is our peace."

If the Messiah were not with them, their hearts would be full of dread as such mighty armies came down on them. But the prophet can say, "he shall be their peace. When the Assyrian comes into our land and treads in our palaces" (verse 5). What confidence God's people will have when the Messiah is with them, providing for their defence in the "seven shepherds and eight princes of men." The rod of the Shepherd will protect them, and His staff will sustain them; and the wisdom of the Man of Peace will direct them.

He will be the peace for them when the Assyrian, the king of the north, enters their land, and by His power He will strike down the invader. Who are the seven shepherds and the eight princes? They are the ones who will be used in that day to hold back the invading armies. Who they are is unknown now, but it will be known when the day comes. Then Assyria, the land of Nimrod, and all opposing world powers will be brought to an end.

"The Assyrian" points partly to the king of the North, and partly to the Gog of Ezekiel. Micah 5, in our judgement, refers to Gog. Christ, the true Judge of Israel, is then in the land. He who was once born in Bethlehem Ephrathah is then among His people, to feed, bless, and protect them. This makes the attack of Gog and his armies all the more serious.

Christ will have come, and because He is present Israel will be able to send their "seven shepherds and eight princes" to waste the land of Assyria with the sword, and the land of Nimrod at its entrances. The Spirit of God links the end of the Assyrian power with its beginning in Nimrod.

It is Christ Himself, the true "Judge of Israel," once struck down and rejected by them. But in that future day the prophet speaks of, He is their deliverer from the power of the Assyrian. … These mighty nations think they can carry out their own will and do as they like, "but they do not know the thoughts of the LORD; they do not understand His plan."

The Assyrian is always presented here as the one whose destruction ends "the indignation." … You can see the aim of this judgment of God. He is full of patience and long-suffering. Meanwhile His people are alarmed at the power of the enemy. When God strikes the enemies, it is always the deliverance of His people.

The daughter of troops gathers herself in troops to besiege Jerusalem — the Assyrian army (see v. 5). But here it is quite a different thing from the attack of Sennacherib. Judah had now plunged much deeper into sin and rebellion.

Mark this — "when the Assyrian comes into our land," and "when he treads in our palaces": a thing that has never happened yet. When the Assyrian came into the land long ago, clearly this Judge of Israel was not there, and Israel had not yet been given up at that time. The Assyrian of that day was only a picture of the great heir to the same name and power in the last days.

The true sense of Micah 5:6 confirms this. It marks off "the land of Assyria" from "the land of Nimrod," and that second land was the plain of Shinar. The two were quite distinct, and the Hiddekel, or Tigris, separated them.

They are not content with destroying the invading armies: "They shall waste the land of Assyria with the sword, and the land of Nimrod at its entrances" (verse 6). The Lord, with His chosen instruments, will carry out His final judgments before He brings peace to this troubled world. He strikes the lands where the lawlessness of man among the nations first appeared, through Nimrod and Assyria (Gen. 10:9–11).

Israel's power to handle the situation "when the Assyrian comes into our land" has a secret: this Man Himself will be their peace (Micah 5:5). Christ will have come, and because of His Presence Israel will be able to send their "seven shepherds and eight princes" to waste the land of Assyria with the sword, and the land of Nimrod at its entrances. What is more, Christ "shall deliver us from the Assyrian when he comes into our land and treads within our border" (Micah 5:6). This will be true both of the king of the north and of Gog, the prince of Rosh.

He will be the peace for them when the Assyrian, the king of the north, enters their land, and by His power He will strike down the invader. Who are the seven shepherds and the eight principal men? They are the ones He will use in that day to hold back the invading armies. Who they are is unknown, but it will be known when the time comes. Then comes the complete end of Assyria, the land of Nimrod, and all opposing world powers.

He who had been rejected becomes the Shepherd of Israel, and He does it in the strength of Jehovah, in the majesty of the name of Jehovah His God. Israel dwells in safety, for His King becomes great to the ends of the earth. By Him the Assyrian will be overthrown, and the very Israel he had sought to overthrow will lay his land waste.

What a future have we here of irresistible might in store for the oppressed, despised, and downtrodden people of Israel!… Warfare will take place, and Israel will be victorious, and that not as standing merely on the defensive, but taking the place of invaders likewise.

This prophecy shows in a wonderful, beautiful way how the One from Bethlehem comes and is rejected by His people. They are then given up for a time, until Zion, which is in labour, has given birth, and the Son is owned as born to the nation. Then the remnant will be restored. The Assyrian comes up, and He whom they had rejected is then their peace... Jacob shall be the channel of refreshing grace from God to the world, and a testimony to His power.

Now the church may and ought to be like dew, but I do not think — no, I am sure — it is never called to be like a lion. Even the liveliest popular preacher would struggle to draw a sensible spiritual meaning out of that figure and fit it to the church. The truth is, if we take the word of God as He has given it, all is plain. Israel is once more in question, for God will charge them with a judicial task on earth.

Dew was the familiar sign of God's favour, since it was the main source of the land's fertility. Without it the land would have been parched and barren. Isaac uses this figure when he pronounces the blessing on Jacob (Gen. 27:28). Moses repeats it in his closing blessing on the tribes (Deut. 33:28). Elijah shows God's judgment on the land by declaring that dew would not fall (1 Kings 17:1)... And Hosea, describing the restoration of the nation, when God will bless them again, records Him saying, "I will be like the dew to Israel."

This will be true in the day when the Lord will be like the dew to Israel. The blessing He gives them in the sweetness and power of His own presence with them will flow out in the same way to the nations. It is not that they will be the source of it; they shall be "as a dew from the Lord."

And notice how independent the character of grace is. The rain and dew do not wait for man, nor wait for the sons of men. God gives His gracious blessing of His own accord, out of His own heart. Those who drink in His grace act from Him too, without first waiting to see signs of worthiness. We are often ready to say, "If only our brothers loved us a little more —!" Or, "If we could only see some return for our love —!" That is not it at all. If we were only a little more conscious of God's infinite love and grace to us, we would be more like dew from Him to others.

How sweet to think of dew as a picture of the refreshment we may be to others! It does not stand out; it does not call attention to itself; but it is there, and you know it by the effect it produces. Thinking about this picture brings back to mind some people we have known. They were not great preachers, or eloquent teachers, or prominent workers. Yet it was impossible to be in their presence without feeling the sweetness and fragrance of the very presence of Christ.

When Christ gets His place in this way, Israel will have hers, in a twofold way. First, as dew, or as showers on the grass, she will be the channel of refreshment and blessing to all. Second, as a lion, she will be the means of cutting off all adversaries, and putting down all that is contrary to the rule of Christ.

Israel is also that which rises up among the nations, as a lion among the beasts of the field, from whom none can deliver. They are the instruments and testimony of the power of God. The blessing and the strength of Jehovah is with them... But at the same time Jehovah will destroy Israel's own false human strength — their chariots, their strong cities. All of it feeds the pride of man and leads him to trust in himself. He will destroy all their idols. Israel will no longer worship the works of their own hands.

Now the church may and ought to be like dew, but it is never called to be like a lion. I do not merely think this — I am sure of it. Even the liveliest popular preacher would find it hard to draw any acceptable spiritual meaning out of the figure and make it fit the church. The truth is that everything is plain if we take the word of God as He has given it. Israel is once more in question, for they will have a judicial task on earth.

This is a work the saints of the present dispensation could not share in, at least while they are here on earth. The present is a dispensation of pure, perfect grace. The Church's place is to walk in the steps of Him who suffered and took it patiently, and who cried out on the cross, "Father, forgive them, for they know not what they do." But a dispensation of righteousness is just as sure to follow the present dispensation of grace... This is not mere human warfare, fought from human motives for selfish, worldly ends. Israel will be only the instrument in God's hand for executing His judgments on the wicked.

The lion is the symbol of strength. As we read, "the lion, which is mightiest among beasts" (Proverbs 30:30). His power is therefore irresistible. So the prophet Micah can say of the lion that he "treads down and tears in pieces, and there is none to deliver" (Micah 5:8)... Judah has the strength of "a young lion" so that he may prevail. But the real source of Judah's strength is that out of that tribe would come the One to whom the people would gather. Christ is the true Lion of Judah.

"Behold, the people shall rise up as a great lion, and lift himself up as a young lion; he shall not lie down until he eats of the prey and drinks the blood of the slain." Micah 5:8-9 uses similar language about Israel's triumph in the day of Messiah's power.

They are still His chosen people. When His own time comes He will turn them to Himself. There will be no mistaking that they are His army on the day when they have to deal with His enemies and their own... But this time has not yet come. The sorrows of this people have been great, and still are. Yet the waters they must still pass through will be deeper than anything they have met so far.

The rejected Christ is now to be great to the ends of the earth. He is the peace. He secures the peace of Israel when the Assyrian is in the land. The Assyrian is their last rod, and his destruction brings God's anger to an end. At first he will tread in Israel's palaces. But in the end Messiah's power destroys him. Israel will then be like a lion among the nations, and like the dew of divine blessing as well. The enemies of the Lord will be cut off. ... At this time God acknowledges the Jews. They are in their own land, and He judges them there as His people.

When Christ gets His place in this way, Israel will have hers, in a twofold way. First, as dew, or as showers on the grass, she will be the channel of refreshment and blessing to all. Second, as a lion, she will be the means of cutting off all adversaries, and putting down everything that is contrary to the rule of Christ.

What a future we have here of irresistible might in store for the oppressed, despised and downtrodden people of Israel! ... Much, then — how much! — must happen on this earth before the world can enjoy millennial peace. Warfare will take place, and Israel will be victorious, and that not merely standing on the defensive, but taking the place of invaders as well.

Now the church may and ought to be like dew, but I am sure Christians are never called to be like a lion. Even the liveliest of popular preachers would find it hard to draw any acceptable spiritual meaning out of that figure and apply it to the church. The truth is, if we take the word of God as He has given it, all is plain; Israel is once more in question, for they will be charged with a judicial task on earth.

The present is a period of pure, perfect grace. The church's place is to walk in the steps of Him who suffered and took it patiently, and who on the cross cried, "Father, forgive them, for they know not what they do." But it is just as certain that a period of righteousness will follow the present period of grace. God used Abraham to execute judgment on the allied kings. He used Israel to destroy the guilty inhabitants of Canaan. He raised up David to subdue the wicked nations around Israel. In the same way, He will use Israel again as one of His instruments in executing judgment on the wicked. ... This is not mere human warfare, fought from human motives for selfish, worldly ends.

They are the instruments and testimony of the power of God. The blessing and the strength of Jehovah are with them. The prophet declares that all the enemies of Israel will be cut off and perish. But at the same time Jehovah will destroy out of the midst of Israel all their false human strength — their chariots, their strong cities — everything that feeds the pride of man and leads him to trust himself. He will destroy all their idols.

In Micah we have a beautiful description of what Israel will be in the world in that day under Christ. They will not be added to the church one by one and merged into it as the blessed; they will be gathered as Israel. Then Christ will be their strength against the Assyrian, their enemy, when He is acknowledged in the land.

All these things were symbols of human strength. They were human grounds of confidence in battle. And so the psalmist says, "Some trust in chariots and some in horses, but we trust in the name of the LORD our God." The LORD also says through the prophet Hosea, "I will have mercy on the house of Judah, and I will save them by the LORD their God. I will not save them by bow or by sword or by war or by horses or by horsemen." For in that day His people will have to learn that God alone is their refuge and strength, a very present help in trouble — a lesson which even Christians are slow to grasp.

The prophet declares that all the enemies of Israel shall be cut off and perish. But at the same time the LORD will destroy from among Israel all their false human strength — their chariots and their strong cities. All of it feeds the pride of man and leads him to trust in himself. He will destroy all their idols. Israel will no longer worship the works of their own hands. He will wipe out every trace of idolatry.

Israel entered Canaan, and the land was full of horses and chariots. The LORD said, "You shall hamstring their horses and burn their chariots with fire." He said this because Israel's God objected to the nations' methods in HIS work. His people's confidence must be in Himself alone.

All the instruments of war will be done away with, as well as witchcrafts and the soothsayers. Idolatry, the graven images, and the standing images will be abolished. While all this refers to Israel it also includes the rest of the world. All offences will be gathered out of His kingdom.

The two marks of His kingship will be righteousness and peace. He will "cut off the chariot from Ephraim and the war horse from Jerusalem," and "He shall speak peace to the nations."

We are all so quick to lean on some human support, to trust in human strength, to cling to what we can see. So our ever-faithful Lord sees it right and good to sweep these supports away. He does it so that we will lean on Himself, the eternal Rock of our salvation. He is jealous of our love and confidence, and He will clear the scene of everything that might divide our hearts with Himself.

The prophet declares that all the enemies of Israel will be cut off and perish. But at the same time Jehovah will destroy from among Israel all their false human strength, their chariots, their strong cities. He will destroy all that feeds the pride of man and leads him to trust in himself.

First, the Messiah will remove all the false confidences of His people. He says, "I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off" (v. 10). All these things were symbols of human strength, grounds of human confidence in battle. So the psalmist says, "Some trust in chariots and some in horses, but we trust in the name of the LORD our God" (Psalm 20:7)… And again in Micah: "I will cut off your horses from among you and will destroy your chariots" (Micah 5:10). In that day His people will have to learn that God alone is their refuge and strength, a very present help in trouble. Even Christians are slow to learn that lesson.

All the instruments of war will be done away with, and so will witchcraft and the fortune-tellers… Idolatry, the carved images, and the standing images will be abolished. Before the Lord comes, the evil spirit of idolatry will seize hold on Israel once more — that is, among those who have turned away from God… All this refers to Israel, but it includes the rest of the world too. All offences will be gathered out of His kingdom.

God Himself will purge the land and the people. He will cleanse them within from their idolatry. Outwardly He will execute vengeance in anger and fury on the nations that come up against Zion.

Then Christ will be their strength against the Assyrian their foe, when owned in the land. …all evil is purged out from them and the heathen judged, as we have never seen (v. 9-15).

His kingship will have two marks: righteousness and peace. He will "cut off the chariot from Ephraim and the war horse from Jerusalem" (v. 10; compare Micah 5:10-11), and "He shall speak peace to the nations."

Walls will be unnecessary. The Lord Himself will be a wall of fire around the city, and also "the glory in her midst."… Their walls, gates and bars will go (Ezekiel 38:10-11): the Lord alone will defend them. This should be a clear, ringing testimony to the Church of God today. We have too often turned to the help of people and of organisations to protect us and to help us bear witness for Christ before the world.

"Witchcrafts," or "sorceries," means the claim of supernatural power, forbidden dealing with spirits, and the professed telling of the future. The witch of Endor and Elymas the sorcerer are examples of people who practised these black arts. God condemned this ancient Canaanite evil, and He set death as the penalty for anyone who practised it. Scripture classes sorcerers with dogs, murderers, the sexually immoral and idolaters, all shut out of the heavenly city.

People used witchcraft to call down curses on others. Soothsaying is predicting the future with the aim of soothing people. This is how evil spirits claim to predict the future and make people feel good. The false prophets did this when they tried to make Ahab comfortable about going to fight for Ramoth Gilead.

The word kashaph means "to use magical formulas or incantations," "to practise sorcery." A witch was not allowed to live. Exodus 22:18; Deuteronomy 18:10; Micah 5:12.

At the same time there is the strongest guard against all curious prying into the will of God that He had not revealed. The passage goes on to forbid tampering with divination or the reading of omens in times and seasons. It forbids spells and charms. It forbids consulting mediums, wizards or those who call up the dead. "For all who do these things are an abomination to the LORD… You shall be blameless before the LORD your God."

The prophet declares that all the enemies of Israel shall be cut off and perish. But at the same time the LORD will destroy Israel's own false strength from among them: their chariots and their fortified cities. All of that feeds the pride of man and leads him to trust in himself. He will destroy all their idols; Israel shall no longer worship the works of their own hands; every trace of idolatry shall be taken away.

All the instruments of war will disappear, and the witchcrafts and the soothsayers with them. Spiritism, Christian Science, theosophy and all the other demon cults thrive now, and will thrive still more before He comes. They will all come to a shameful end. Idolatry, with its carved images and standing images, will end… While all this refers to Israel, it also includes the rest of the world. He will gather all offences out of His kingdom.

Turning to those who call up the dead, to mediums, to soothsayers or wizards fell under the same unsparing judgment of the LORD: "I will set my face against that person and will cut him off from among his people." How dreadful for professing Christians to tamper with such profanity! Israel was an earthly people under law, and even they had to keep themselves holy. How much more must Christians under grace obey and please their God and Father. They have Christ and the whole written word as their standard, and the Holy Spirit lives in them.

The prophet declares that all the enemies of Israel will be cut off and perish. But at the same time Jehovah will destroy from among Israel all their false human strength: their chariots, their strong cities. All of it feeds the pride of man and leads him to trust in himself. He will destroy all their idols. Israel will no longer worship the works of their own hands. He will wipe out every trace of idolatry.

God will do away with all the instruments of war, and with witchcraft and the fortune-tellers too... He will abolish idolatry, the carved images and the standing images. Before the Lord comes, the evil spirit of idolatry will take hold of Israel once more — that is, among those who have abandoned the faith. While all this refers to Israel, it also includes the rest of the world. God will gather all offences out of His kingdom.

The root of all idolatry is self-will. It is making a god of our own. It starts with self and shapes a god — not always out of silver, and not always with our hands... But there is a tool more cunning and skilful than the hands: the mind of man. Wherever self takes the place of the will of God, you will find the human mind at work, shaping a god to please itself. And it does this in the name of the Lord, in the name of the true God.

Religious worship built on ritual appeals to the senses. It is filled with counterfeits that dishonour God, Christ and the Holy Spirit. These are the inventions of the "religious nature" of man under Satan's control, and they are nothing but idolatry. It rejects the invisible One, who demands our faith and trust, and puts something else in His place. That is idolatry. All God's true people are in danger of that sin in the most subtle forms. Whenever we lean on human strength, and not on our gracious Lord, the "I Am," alone, we are guilty of the same sin. "Little children, keep yourselves from idols" (1 John 5:21).

They set up for themselves sacred pillars and wooden images on high hills and under green trees. They would no doubt say that these things were there to remind them of God. But God had forbidden such things. Using them always lowered God in their eyes, until in the end the things themselves became what they worshipped.

First Jehovah removes the guilt of His people and opens up the sources of their daily cleansing. Then He goes on to cleanse His land. "And on that day, declares the LORD of hosts, I will cut off the names of the idols from the land, so that they shall be remembered no more. And also I will remove from the land the prophets and the spirit of uncleanness." Idols and false prophets were the two tools Satan used with success. By them he led both Judah and Israel to abandon the worship of the Lord their God.

asherah, asherath. The word "grove" naturally suggests a row of trees, but that cannot be the meaning, since people set groves up "under every green tree" (1 Kings 14:23; 2 Kings 17:10). Manasseh set a carved image of the grove that he had made in the temple, which Josiah removed, burned, and ground to powder... That image was no doubt made of metal, but the groves were wooden, since we read of people cutting them down and burning them. One passage speaks of planting groves, another of making them, and another of building them. They constantly appear alongside idols and images, and Judges 3:7 speaks of people serving them along with the Baals.

The prophet declares that all the enemies of Israel shall be cut off and perish. But at the same time the Lord will destroy from among Israel all their false human strength — their chariots and their strong cities. He will destroy everything that feeds the pride of man and leads him to trust in himself. He will destroy all their idols. Israel will no longer worship the works of their own hands. He will take away every trace of idolatry.

First, the Messiah will remove all the false confidences of His people. He says, "I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off" (Zechariah 9:10). All these things were symbols of human strength, the grounds of man's confidence in battle. So the psalmist says, "Some trust in chariots and some in horses, but we trust in the name of the LORD our God" (Psalm 20:7)... And again in Micah: "I will cut off your horses from among you and will destroy your chariots" (Micah 5:10). For in that day His people will have to learn that God alone is their refuge and strength, a very present help in trouble. Even Christians are slow to learn that lesson.

All the instruments of war will go, along with the witchcrafts and the soothsayers. Spiritism, Christian Science, theosophy and all the other demon cults thrive now, and will thrive still more before He comes. All of them will come to a shameful end. Idolatry will end, and so will the carved images and the standing images. Before the Lord comes, the evil spirit of idolatry will once more take hold of Israel — that is, among the apostates... While all this refers to Israel, it also includes the rest of the world. He will gather all offences out of His kingdom.

God Himself will purge the land and the people. Inside Israel, He will purge them from their idolatry. Outside, He will execute vengeance in anger and fury on the nations that come up against Zion. Even so, the true saint of God can enjoy the deepest rest and peace of mind. Grace has brought him into the secret of God's thoughts about everything.

In Micah we have a beautiful description of what Israel will be in the world in that day under Christ. They will not be added to the church one by one and blessed as part of it. They will be gathered as Israel (chapter 5:3). Then Christ will be their strength against the Assyrian, their enemy, when they own Him in the land. Then they become like dew in the world, the freely flowing blessing of God. But to all who oppose them, and who oppose God's purposes in them, they are like a lion among the beasts of the forest (v. 8). Meanwhile God purges all evil out of them and judges the nations, as we have never seen (v. 9-15).

The better rendering of verse 15 is: "And I will execute vengeance in anger and fury upon the nations that did not listen." That is, at the end of the age God sent out a testimony to the nations. Those who did not listen will fall under the wrath of the lion of the tribe of Judah.

God Himself will purge the land and the people. He will purge them inside, from their idolatry. Outside, He will execute vengeance in anger and fury on the nations who come up against Zion. But even so, the true saint of God can enjoy the deepest rest and peace of mind. By grace God brings him into the secret of His own thoughts about everything. These mighty nations think they can carry out their own will and do as they like, "but they do not know the thoughts of the LORD, and they do not understand His plan."

He declares the land polluted. For the leaders and princes above all, he holds out the ruin of Zion — but also its rebuilding in the last days by the LORD. Israel will be hard pressed in the final siege, after God has given them up for rejecting Christ. Christ is to be their peace when the Assyrian appears again at the end. And He is to make the remnant of Jacob a blessing, and also something the nations fear, in the day when the LORD cuts off all evil of men or demons.

When He read this Scripture He closed the book. He stopped just before it goes on to speak of the day of vengeance of our God. He was pushing that day back, and stretching out the acceptable year of the Lord to this present time. Yet the gathering clouds warn that the day of vengeance is not far off. The day will come when His hand opens the book again. Meanwhile grace flows on in its blessed worldwide course, and God offers men salvation.

It is made up of three main divisions. Each one is introduced by a call to listen: "Hear, you peoples, all of you; pay attention, O earth, and all that is in it" (Micah 1:2); "And I said: Hear, you heads of Jacob and rulers of the house of Israel!" (Micah 3:1); and "Hear what the LORD says" (Micah 6:1).

Then comes the conclusion of the prophecy. The first part of it (Micah 6) is in part a most solemn pleading of the LORD… He appeals to their own feelings about what is right.

After declaring the counsels of God in grace, the Spirit returns to His pleadings with Israel about their moral condition. He calls the whole earth as an audience to hear His controversy, for the LORD had a controversy with His people. In a touching appeal to their heart and conscience He asks what they could have against Him. He had redeemed them from Egypt and led them by the hands of Moses, Aaron, and Miriam. He had refused to listen to Balak and Balaam, who tried their hardest to curse Israel. If they would only consider, they would know His faithfulness.

It is the LORD who opens this dialogue. He challenges the ways of His people, and He does it as though in the hearing of the mountains, the hills, and the foundations of the earth. He does not refuse, as it were, to let the whole creation be present when He judges. The Judge of all the earth does right; so let heaven and earth wait as in the courts of His righteousness, and before the throne of His judgments. (See Deuteronomy 32:1)

The work of the Spirit in these chapters of Micah is given to us in the form of a dialogue. The exercises of the soul are described as in a living person, and God's dealings in answer are given to us in the voice of the Lord Himself. So these chapters may remind us of the Psalms. There the pulses of the heart are felt again and again, and they trace in many ways the path of a man's spirit as God leads him. We get personality here as there.

This challenge has been heard by a remnant, and they answer it in verses 6 and 7. They wake up to know the sword of the Lord, now lifted up. They are alarmed, and long to find a refuge. Their words show ignorance of God, of His ways, and of the truth. But no matter. It is no longer the sleep or dullness of the soul: there has been a quickening.

Verses 1–5. This chapter is cast in the form of a controversy. Some have called this utterance the most important in prophetic literature. It is hardly that, nor is verse 8 a definition of religion, "the greatest saying in the Old Testament," as critics claim.

The third discourse contains a very solemn pleading with His people. The LORD tells them again of all His loving kindness. He tells them He has a controversy with them. He speaks to them of His rightful demands… The last part contains an assurance that the Lord will surely have compassion on His people.

It is the Lord who opens this dialogue. He challenges the ways of His people. He does this before the mountains, the hills and the foundations of the earth. He does not refuse, as it were, to let the whole creation be present when He judges. The Judge of all the earth does right. So let heaven and earth wait as in the courts of His righteousness, and before the throne of His judgments. (See Deut. 32:1)

The Spirit has declared the counsels of God in grace. Now He returns to His pleadings with Israel about their moral condition. He calls the whole earth as audience to hear His controversy, for the Lord had a controversy with His people. In a touching appeal to their heart and conscience He asks what they could have against Him... After this He lays before them, in detail, the wickedness that ruled everywhere among them. He sets their ceremonies against practical righteousness: therefore the judgment must fall on them.

The prophecy opens with the Lord taking the place of a witness against His people because of their sins. We know something of His tender, faithful love, so we can understand in some degree how painful this position must have been for Him. It is as if a father were called to the witness box to give evidence against a dearly loved child.

His true place is that of Blesser. It is His delight to give benefits to His people with a hand that knows no limit. Judgment is His strange work. But holiness and truth demand that He put His hand to that work in which He finds no pleasure. They demand that He come out from His place, where He sits as the generous Source of blessing, to punish wrongdoing and to rebuke wrongdoers.

Then comes the conclusion of the prophecy. Micah 6 is in part a most solemn pleading of the Lord. He appeals to their own sense of what is right. He had brought them up out of the land of Egypt and redeemed them out of the house of slavery. He had sent Moses, Aaron, and Miriam before them. Had He ever been anything but the same God?

A remnant has heard this challenge, and they answer it in verses 6, 7. They are awakened to know the sword of the Lord, now lifted up. They are alarmed, and would be glad to find a refuge. Ignorance of God and His ways and truth marks their words. But no matter. It is no longer the sleep or dullness of the soul: there has been a quickening.

These last two chapters are a moral address or confession. They trace the whole moral history of Israel until they bow under the chastening of God... This forces the remnant to look to the Lord as their only resource, and to bow until He pleads. If we have fallen in anything, that is the only thing we have to do.

After declaring the counsels of God in grace, the Spirit returns to His pleadings with Israel about their moral condition. He calls the whole earth to listen to His controversy, for the LORD had a controversy with His people. In a touching appeal to their heart and conscience He asks what they could have against Him… If they would only consider, they would know His faithfulness.

Then comes the tender, loving pleading of the LORD. He still loves His people despite their wickedness: "O My people, what have I done to you?" What matchless stooping down! They had rejected the Lord and turned away from Him. Yet He does not denounce them for their sins, and He does not list them. He asks instead whether He had been at fault. Had He done anything wrong towards them? Had He wearied His people? He is willing that they should testify against Him. Had He done anything that should make them tired of Him? We may imagine a pause here, as if He were waiting for an answer. But there is no answer.

The LORD appeals to their own feelings of what is right. "For I brought you up from the land of Egypt and redeemed you from the house of slavery, and I sent before you Moses, Aaron, and Miriam." Had He ever been anything but the same God?

He brought all this back to the memory of His people, so that they might know the righteousness of the LORD. They were to learn that if they had been unfaithful, He could not deny Himself. He was still faithful to His word.

"I have shown you many good works from my Father; for which of them do you stone me?" (John 10:32). But they hated Him without a cause… Their eyes now saw Him in the flesh, only to hate and reject Him. Yet in earlier times He had pleaded with their fathers in the same way: "What wrong did your fathers find in me that they went far from me, and went after worthlessness, and became worthless?" (Jer. 2:5). "O my people… How have I wearied you? Answer me!" (Micah 6:3). This was the language the LORD used through His prophets. He rose early and sent them out as messengers of peace.

When did you ever find His government hard to bear? When did you ever find anything bitter or difficult in His service? There have been trials and difficulties along the way. There have been many times when the flesh has shown itself. But I say again, when did your heart ever feel the heaviness of a yoke that is always easy and a burden that is always light? … And if we were to testify about the rule of evil in any form, was it ever light? Was it ever anything but a crushing tyranny?

The first part of it is a most solemn pleading of the LORD. "Hear now what the LORD says; Arise, plead your case before the mountains, and let the hills hear your voice. Hear, O mountains, the LORD's controversy, and you strong foundations of the earth: for the LORD has a controversy with His people, and He will plead with Israel." … Had He ever been anything but the same God?

Then comes the tender, loving pleading of the LORD. He still loves His people despite their wickedness: "O My people, what have I done to you?" See how low He stoops! They had rejected Him and turned away from Him. Yet He does not condemn them for their sins, and He does not list them. He asks instead whether He had been at fault. Had He done anything wrong towards them? … We may imagine a pause here, as if He were waiting for an answer. But there is no answer.

To press His appeal, He reminds them of what He had done. He had brought Israel up from the land of Egypt, and redeemed them from the house of slavery. He had sent Moses, Aaron and Miriam ahead of them. He had also rescued His people from the schemes of Balak, king of Moab, by the answers He caused Balaam to give. He brought all this back to His people's memory so that they might know the righteousness of the Lord. They were to learn that even if they had been unfaithful, He could not deny Himself. He was still faithful to His word.

From this time we see the three great instruments of God's dealings with men holding their place among the people. Moses was the representative of royalty among the people of God. … Aaron held the place of the great high priest, and Miriam that of the prophetess.

Miriam led the first song, a remarkable position of honour. Aaron as high priest led the people in worship and stood before God for them. Moses the prophet led them in their journeys through the wilderness. And he stands alone in his particular place as prophet.

True, there was a later occasion when Miriam forgot the respect due to her younger brother's God-given position and noble character. She joined Aaron in jealous and rebellious speeches against him. But we may conclude that this sad episode was an exception to the general pattern of her life. The Holy Spirit calls her the "prophetess," and He also honours her by linking her name with those of her brothers as a leader of God's chosen people.

The more prominent, the more responsible; and the more marked is the judgment.

But now death begins to deal with this trio of leaders. Miriam goes first, and soon after, Moses and Aaron receive their sentence. The people are still in the wilderness, still grumbling as before. There looks to be no progress, no difference. Yet it is now that the sufficiency and permanence of the provision become clear for them. … Towards the people, despite their grumbling, all is grace.

Micah 6. Having declared the counsels of God in grace, the Spirit returns to His pleadings with Israel about their moral condition. He calls the whole earth as audience to hear the case; for the LORD had a controversy with His people. In a touching appeal to their heart and conscience He asks what they could have against Him. He had redeemed them from Egypt. He had led them by the hands of Moses, Aaron, and Miriam. He had refused to listen to Balak and Balaam, who had done their utmost to curse Israel. If they would only consider, they would know His faithfulness.

Satan stirred up Balak and Balaam to raise a great question against the people of Israel. We need to understand that question, for it touches us closely. Satan is as full of malice against God's heavenly saints as against His earthly people. The people were now on the threshold of the promised land. Satan had damaged them again and again through the wilderness years. Now he roused himself for a supreme effort against them, and Balak and Balaam were his chosen instruments. He sought to rob them of the promised blessings; in fact, he wanted them wiped out.

Again and again Balak, king of Moab, tried to use enchantment and divination against this people. He hated them as much as he feared them. But God stepped in every time. There was "no enchantment against Jacob, no divination against Israel." The LORD their God turned the curse into a blessing for them, and why? "Because the LORD your God loved you" (Deut. 23:5). And that is always the great reason for God's intervention.

This is a truly remarkable passage when we consider the places named in it. "Shittim" was on the wilderness side of the Jordan, but "Gilgal" was inside the promised land. So the LORD's answer to the enemy came in deeds as well as in words. He spoke His words at Shittim, and very full and wonderful they were. Israel saw His deeds at Gilgal. There they pitched their camp after their miraculous crossing of the Jordan, and from there they went out conquering. So the LORD displayed His righteousness in the most blessed way, by fulfilling His gracious word to His people.

In Old Testament Scripture the phrase "the righteousness of the LORD" carries one steady sense. It means God's faithfulness to His character and promises, shown in His ways toward a sinful people. When Balak sent for Balaam to curse the children of Israel, God refused again and again to allow anything against them. He Himself often had to chasten them for their misconduct, yet He turned the curse into a blessing. So Satan failed in his efforts, and Balak failed in his purpose to strike them. God appeals to this as proof of His righteousness in His dealings with them.

Some well-known names have argued that verses 6-8 preserve an actual dialogue between Balak and Balaam... It hardly needs saying that we cannot accept this interpretation. God had rescued His people from Balak's designs by the answers He had caused Balaam to give. He brought this back to His people's memory so that they might know the righteousness of the LORD. They were to learn that if they had been unfaithful, He could not deny Himself. He was still faithful to His word.

Can our failures affect God's counsels of grace concerning us? Will He stop loving us, erase our names from the book of life, and fling us back to where He found us? Blessed be His holy name, NO!... All this must stand for ever, for God is faithful, whatever His people may be. In His righteous government He may discipline us, just as He disciplined Israel long ago. But He will never abandon His counsels of grace.

Then comes the conclusion of the prophecy. The first section of it (Micah 6) is partly a most solemn pleading of Jehovah… Jehovah appeals to their own sense of what is right. "O my people, what have I done to you? How have I wearied you? Answer me! For I brought you up from the land of Egypt and redeemed you from the house of slavery, and I sent before you Moses, Aaron, and Miriam." Had He ever been anything but the same God?

It is true that some well-known names have argued that verses 6-8 preserve an actual dialogue between Balak and Balaam… It is hardly necessary to say that we cannot accept this interpretation in any way. On our reading, Israel is the one who asks these questions. They had wandered so far away that they had forgotten the path of return… This teaches a lesson valuable at all times and in every age: no rites or sacrifices, even if God Himself set them up, are worth anything without a right state of heart before God.

A remnant has heard this challenge, and they answer it in verses 6, 7. They are awake now to the sword of the Lord, which He has lifted up. They are alarmed, and would gladly find a refuge. Ignorance of God and of His ways and truth marks their words. But no matter. It is no longer the sleep or dullness of the soul: there has been a quickening.

Here the people speak, but it is significant that they do not address the Lord, who had spoken to them through the prophet. They knew themselves guilty and condemned. So they address the prophet and ask what to do… For generations they had brought burnt offerings, thousands of rams and rivers of oil. But it was nothing but outward worship; inwardly they remained the same. But they were willing to do more in this outward service, even to the sacrifice of the firstborn.

God could not accept the blood of one born in sin. That would be an insult to a holy God. To give one's firstborn for one's transgressions, the fruit of one's body for the sin of one's soul (Micah 6:7), might look to a pagan like a way to soften an offended god of his own imagining. But it could not meet the holiness and righteousness of the one true God… Long before, He had declared that animal sacrifices were powerless. Yet in that same revelation He had shown that one day a sacrifice would be offered that pleased Him — offered up and accepted too.

Israel did not act in righteousness. They did not love mercy. They did not walk humbly in fellowship with the Lord. Why not? Because they were uncircumcised in their hearts. To do right, to love mercy, to walk in humility with God is impossible for the natural man. For this there must be the new birth. The new birth takes place when the sinner believes and expresses his faith in true repentance.

Here the people speak, but it is significant that they do not address the Lord, who had spoken to them by the prophet. They knew they were guilty and condemned. So they speak to the prophet and ask what to do... For generations they had brought burnt offerings, thousands of rams and rivers of oil. But it was only outward worship. Inside, they stayed the same. But they were willing to do more in this outward service, even to the sacrifice of the firstborn.

A remnant has heard this challenge, and they answer it in verses 6, 7. They are awake now to the sword of the Lord, which is raised. They are alarmed, and would like to find a refuge. Ignorance of God and His ways and truth marks their words. But no matter. It is no longer the sleep or dullness of the soul: something has come alive in them.

When God deals with man about rest of conscience, the question is not what man is to do, but what he is; not the fruit, but the tree. Man may bring many offerings, and God sweeps them all away. He says, I have to do with you, and you with Me. The condition of your soul is what I have to do with... See Micah 6:7. The fountain is foul... You may put something into the stream to make the water sweeter, but the stream itself is always foul. This cannot satisfy God. But God has settled the question by putting sin out of the way by the blood of Jesus.

The blood of one born in sin could not be accepted. That would be to insult a holy God. To give your firstborn for your transgressions, the fruit of your body for the sin of your soul (Micah 6:7), might look to someone who worships false gods like a way to soften an offended deity of his own making. But it could not meet the holiness and righteousness of the one true God... Long before, He had declared that animal sacrifices could not take sin away. But in that same revelation He had shown that a sacrifice well-pleasing to Him would one day be offered, offered up too, and accepted.

The King of Moab with seven hundred men tries to break through to the King of Edom, no doubt to take refuge with him, but he does not succeed. Then he offers up his firstborn son for a burnt offering upon the wall. Does this not remind us of what the Lord says later about this same Moab: "Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul" (Micah 6:7)?

The world is always inviting the Christian back into it; it is an immense system which Satan has built up to work on the flesh and to hide God. This cannot satisfy conscience. So when a man's conscience wakes up, he bows his head like a reed and says, "Shall I give the fruit of my body for the sin of my soul?" Then he puts himself under religious rules... He is making out his religion as a living man, not as a redeemed man.

The Lord shortly answers them. He lets the awakened, enquiring ones learn what is "good" and what is "required." That which is "good" is shown to them. God reveals it, as we know, as belonging to Himself... What is "required," or demanded, is none of man's cattle for offerings. It is not rivers of oil, or the fruit of his body. It is only what is morally fitting: that we should do justly, love mercy, and walk humbly.

After telling of God's purposes in grace, the Spirit turns back to pleading with Israel about the way they lived. He calls the whole earth to listen, for the LORD had a case against His people. In a touching appeal to their heart and conscience He asks what they could have against Him. He had redeemed them from Egypt and led them by Moses, Aaron, and Miriam. He had refused to listen to Balak and Balaam, who did all they could to curse Israel. If they would only consider, they would know His faithfulness. Then He sets out in detail the wickedness that ruled among them. He holds their ceremonies up against real, practical righteousness.

Here the people speak, but it is significant that they do not address the Lord, who had spoken to them by the prophet. They knew themselves guilty and condemned. So they turn to the prophet and ask what to do… For generations they had brought burnt offerings, thousands of rams and rivers of oil. But it was nothing but outward worship; inwardly they remained the same. But they were willing to do more in this outward service, even to the sacrifice of the firstborn.

He lets those who are awake and asking learn what is "good" and what is "required." God shows them what is "good." He reveals it as something belonging to Himself. "No one is good except God alone." The gospel reveals this in its fullness. What is "required," or demanded, is not a man's cattle for offerings. It is not rivers of oil, or his own children. It is only what is morally fitting: that we do justice, love mercy, and walk humbly.

Doing right in daily life is the clothing a worshipper must put on first. Those who bring their gifts to God must put evil away and follow righteousness… Without obedience and right living, God takes no pleasure in outward ritual and lip service. He desires mercy and not sacrifice, the knowledge of God more than burnt offerings. Obedience is better than sacrifice. God looks upon the heart; His searching eye penetrates the mask of outward appearance.

Where has God made the demand? In the law. There is no more deadly error than to hold up this verse as the heart of the gospel and the one true, saving religion… Israel did not do justice. They did not love mercy. They did not walk humbly with the Lord. Why not? Because their hearts had never been changed. The natural man cannot do right, love mercy, and walk humbly with God. To do that, he must be born again.

Nobody walks this way until he is converted and receives the grace of God in Christ. No one can act justly or be truly humble before God until he has turned to Him in faith… Faith produces real repentance and true humility.

Oh, to walk humbly with our God! To be content with His will, to be glad of a very humble place, and to do the plainest work! This is true dignity, and true happiness. If God gives us a street to sweep, let us sweep it, under His eye and to His praise… We live at a time when everyone is pushing himself up and forward.

The Lord has given a short answer to the remnant — the "man," as he is called here, the one who had ears to hear in the middle of a rejected nation. Now He goes on with His charges against the nation, setting out still further, and with dreadful disclosures, the ways and sins of Israel. For His voice was to the city, though He will surely hear and answer the cry of His remnant, who have heard His rod and Him who appointed it.

In every circumstance there are two things to see, and nature looks at one while faith looks at the other. So in God's discipline, such as Jacob was going through, there is the rod, and there is also the hand using it. Nature looks at the rod; faith sees the hand. Job, in his day, broke down under the rod, because he occupied himself with it alone. Had he looked at the purpose, the heart, or the hand that was appointing it (as we are urged to do, Micah 6:9), he would have stood.

The Midianites did not know that it was the Lord who had handed Israel over to them. In reality they were only the rod He was pleased to use to punish His people. So with Assyria: "Ah, Assyria, the rod of my anger; the staff in their hands is my fury!" When He has finished with His rod, He can break it or burn it. "Shall the axe boast over him who hews with it, or the saw magnify itself against him who wields it?" Satan himself is very often the rod God uses for the discipline of His children.

Their completely unrepentant condition shows itself here. They did not turn for instruction to Him who had afflicted them. They turned to their own priests, who served before Dagon, and to the fortune-tellers... How true it is that the natural man never, in any circumstances, turns of his own accord to the only source of light there is. It is only the child of God, the one savingly worked on by the Spirit of God, who can enter into the word, "Hear of the rod and of Him who appointed it."

He bows in truth of heart to the chastening hand upon him. He hears of the rod, and of Him who appointed it (Micah 6:9). He does not despise the Lord's chastening, nor lose heart when he is rebuked by Him. Nowhere do we find a deeper repentance, a more humble self-confession, than in those psalms where he pours out his soul to God.

Thanks to a merciful God, blessing is not far away when the soul bends to the rod like this and admits that the punishment is just... The surest way to find deliverance from the rod of God's discipline is this: bow in His presence, and openly admit how fully deserved the punishment has been.

When trials overtake us, the first thing we have to do is to see God's hand in it, for the good of all concerned. "Hear of the rod and of Him who appointed it" (Micah 6:9). In this way we shall not only find blessing for ourselves. We shall also have the joy of tracing God's gracious dealings, as He cares for the spiritual good of our brothers and sisters.

After this He sets out in detail the wickedness that ruled everywhere among them. He contrasts their ceremonies with practical righteousness. So the judgment must certainly fall on them.

The Lord speaks again and shows them once more how far they have fallen morally. Wicked balances, deceitful weights, the deeds of unrighteousness. They had no mercy, because they were full of violence, lies and deceit.

The instruction of these verses restates the ordinances of the Law (Lev. 19:15, 35, 36; Deut. 25:13-15). The Proverbs tell us plainly that a false balance, and different weights and measures, are an abomination to the Lord (Prov. 11:1; Prov. 20:10). Through Micah He condemns the injustice that had spread — scant measure, deceitful weights.

"A false balance" is much more than an act of dishonesty. It claims to be honest, and behind the claim lies a deliberate purpose to cheat. So it is an abomination to Him whose eyes see, whose eyelids test the children of man. A just weight is His delight. Trickery in trade eats away at a person. It is most fatal of all to those who end up with a stained or hardened conscience.

He forbids dishonesty and lying, above all when His name is profaned along with them. He also condemns the oppression of one's neighbour — even a single night's delay in paying a poor labourer what he was owed. Wealthy Jews were guilty in this way: is it limited to the men of Israel? … Some employers give generously to so-called Christian or charitable causes out of money wrung from tears and curses. In God's eyes that is no compensation. It makes the wrong worse.

How dreadful it is to learn that "the Lord's curse is on the house of the wicked" (v. 33). In total contrast to this, "He blesses the dwelling of the righteous."

"Treasures gained by wickedness do not profit" (v. 2). People may amass great riches by sinful means, so that others will praise them for their wealth, but they are only heaping up riches to be a witness against them in the day of judgment. On the other hand, righteousness delivers from the shame of death and judgment.

In a touching appeal to their heart and conscience He asks what they could have against Him. He had redeemed them from Egypt, had led them by the hands of Moses, Aaron, and Miriam... After this He sets out in detail the wickedness that ruled everywhere among them. He contrasts their ceremonies with practical righteousness. So judgment must certainly fall on them.

A false balance is much more than an act of dishonesty. It carries a pretence of honesty, and with it a deliberate purpose to cheat. So it is an abomination to Him whose eyes see and whose look tests people, while a just weight is His delight. Trickery in trade is a corroding evil, most of all fatal to those who gain a stained or hardened conscience.

A merchant may have one scale to weigh products that come to him, and another to weigh what he sells to customers. If so, he will certainly not do this in order that he may suffer loss from either! — and he is guilty of what is an abomination to the Lord.

Even if a sacrifice in itself may be good, if given with a proud, self-satisfied attitude, it is abomination to God. Wicked, greedy men may be willing to offer God $100 out of $10,000 they have gained by fraud. They think this will make up for their crime!

When the scales and weights are unfair, and when solids and liquids are measured by a false standard, the wrong is far worse. It is not a passing act but a deliberate one... The least things of daily life fall under His eye.

They had become fraudulent merchants, by cheating and oppression. They had forsaken the Lord. That wrong attitude towards Him led to a wrong attitude towards the people around them... Yet in all their lawbreaking they prided themselves on being a righteous nation.

A man who puts cardboard into shoes and sells them as leather does not deserve the name of Christian. He is not even an honest man. We may be told, "It is the custom of the trade." But how does that change things for someone who wants to walk in the fear of God and keep a good conscience?... The Word of God must rule a Christian's conscience, not the custom of the trade. Lose sight of that, and practical Christianity in business life is finished.

The Lord speaks again and puts before them once more their moral degeneration. Wicked balances, deceitful weights, the deeds of unrighteousness. They had no mercy, for they were full of violence, lies and deceit. Therefore judgment must now fall upon them.

The Spirit returns to His pleading with Israel about their moral condition. He calls the whole earth to listen to His case, for the LORD had a case against His people. In a touching appeal to their heart and conscience He asks what they could have against Him. He had redeemed them from Egypt and led them by Moses, Aaron, and Miriam… After this He sets before them, in detail, the wickedness that ruled everywhere among them, setting their ceremonies against practical righteousness. So the judgment must surely fall on them (vv. 13-16). Still the wise man would know it as the LORD's discipline, and see the LORD's name in it — a deeply important and precious principle.

Verses 9-16. The Lord speaks again and puts before them once more their moral decay. Dishonest scales, false weights, deeds of unrighteousness. They had no mercy in them, for they were full of violence, lies and deceit. So judgment must now fall on them.

"Lying lips" say what is false; "a deceitful tongue" pretends to speak the truth. The lies of the world are often hidden under a pretence of truth. Words that sound reasonable may cover deadly error.

He forbids dishonesty and lying, above all when it profanes His name. He condemns the oppression of a neighbour — even holding back for one night the wages owed to a poor labourer. Wealthy Jews were guilty in this way. Are they the only ones?… Work is often run in a hard spirit that grinds down the poor. Employers may give freely to Christian or charitable causes out of money squeezed from other people's tears and curses. In God's eyes that is no compensation. It makes the offence worse. And how much has trade or business to answer for in the pressing desire to grow rich?

He closes with a final word on the unchanging righteous ways of the LORD. No rites or sacrifices could put Him off. He hates a people so false, and He must judge them. Yet in the last days He will carry out, for their children, the truth promised to Jacob and the mercy promised to Abraham, which He swore to their fathers long ago.

These passages prove plainly that the day is near — not in some figurative sense, but in the strictest sense — when God will clear His people and claim them for Himself. Israel will no longer be a remnant with a deceitful tongue, given up to the low pursuit of gold and silver. Instead they will be the LORD's witnesses.

The Spirit returns to His pleadings with Israel about their moral condition. He calls the whole earth as an audience to hear His case, for Jehovah had a controversy with His people. In a touching appeal to their heart and conscience He asks what they could have against Him. He had redeemed them from Egypt and led them by the hands of Moses, Aaron, and Miriam. He had refused to listen to Balak and Balaam, who did all they could to curse Israel. If they would only consider, they would know His faithfulness. After this He lays out in detail the wickedness that reigned everywhere among them. He contrasts their ceremonies with practical righteousness. Therefore the judgment must surely fall upon them (v. 13-16).

Verses 9-16. The Lord speaks again and puts before them once more their moral degeneration. Wicked scales, deceitful weights, the deeds of unrighteousness. They had no mercy, for they were full of violence, lies and deceit. Therefore judgment must now fall upon them.

The third section is a deeply moving call to hear Jehovah's controversy with His people. It comes despite His goodness to them from the beginning, and through the wilderness into Canaan. It is not offerings but righteousness He values. He faces iniquity, deceit, and violence. He sees family bonds turned into hostility, which makes the evil worse and more destructive. Still the prophet waits on Jehovah, confident of deliverance and vindication. And he looks past the desolation that must come because of Israel's sins. Beyond it he sees the restoration of all things in the coming day.

Still the man of wisdom would know it as the discipline of Jehovah, and would see Jehovah's name in it — a deeply important and precious principle.

When trials overtake us, surely the first thing we have to do is to see God's hand in it. It is there for the good of all concerned: "Hear the rod and Him who appointed it" (Micah 6:9). In this way we will not only find blessing for ourselves. We will also have the joy of tracing God's gracious care for the spiritual good of fellow believers.

Like them, we often fail to grasp the ways of God. We miss His holiness and righteousness, and His graciousness and mercy too. In His holy government it is right that man should reap, even in the present, what he sows. The history of Israel develops these ways of His holy government. For ages they had been sowing to the flesh and turning their backs on God. So they had to receive from His hand double for all their sins.

The prophecy ends as the prophet delights in God's forgiving grace to His ancient people. All the good He will do in the coming day is only the fulfilment of what He promised from the first. The ways of God are blessed from beginning to end. He is the unchanging Jehovah, despite all the changes of His people.

After this He sets before them, in detail, the widespread wickedness among them. He contrasts their religious ceremonies with practical righteousness. So judgment must certainly fall upon them.

The Lord speaks again and puts before them once more their moral degeneration. Wicked balances, deceitful weights, the deeds of unrighteousness. They were destitute of mercy, for they were full of violence, lies and deceit. Therefore judgment must now fall upon them.

"When I break the supply of your bread, ten women will bake your bread in one oven, and will hand it back to you by weight; and you will eat, and not be satisfied."

He will make their sky like iron and their earth like bronze, holding back all heat and moisture and growth, so that their work comes to nothing. And if this is not enough to bring them back, seven times more plagues would fall on them... He must strike them Himself, seven times over, for their sins, and bring a sword on them to carry out the vengeance of the covenant.

This, however, is not grace but government. Still it is true of a believer as well as of a sinner. God deals with His people now in both ways: in grace, and in righteous government. I will never reap the reward of my sins in eternal blessedness, because that is infinite grace. But under righteous government I will reap the reward of my sin here on earth.

The sin of sowing weeds may be forgiven, but the reaping must be according to the sowing. The former is grace, the latter is government. Each acts in its own sphere, and neither interferes with the other.

"Treasures of wickedness profit nothing." They may dazzle, and supply the fullest means of self-indulgence. But the end of these things is death; and God is not mocked.

Still the wise man would know it as discipline from the Lord, and see the Lord's name in it — a deeply important and precious principle.

A man may hunger after the world and not be filled; the world is fading, not filling. A man may be filled and not satisfied. A sinner may take his fill of sin, but it is far from satisfaction... but the one who hungers after righteousness will be filled to satisfaction. "My people shall be satisfied with My goodness."

After this He sets out in detail the wickedness that ruled everywhere among them. He holds their religious ceremonies up against practical righteousness. So the judgment must surely fall upon them (v. 13-16). Still the wise man would know it as the discipline of the LORD, and see the LORD's name in it — a deeply important and precious principle.

The Lord speaks again and puts before them once more their moral degeneration. Crooked scales, false weights, unrighteous deeds. They had no mercy, for they were full of violence, lies and deceit. Therefore judgment must now fall upon them.

Israel would plant much seed and get little return (v.38), for locusts would consume their crops. Worms would eat up the fruit of their vineyards (v.39). They would have no return from their olive trees (v.40). This applies to believers today. Whatever we plant, and however much energy we put into telling others the Word of God, it will bear little fruit if we ourselves disobey God.

They had built fine houses of hewn stone, but they were not to enjoy them nor the wine from their pleasant vineyards (Deut. 28:30, 39). The Lord knew their transgressions and the greatness of their sins.

One writer put weight on Micah 6:15, as if it settled the distinction beyond dispute. Put in its sharpest form, the argument runs: "You shall tread tirosh (not drink it)," for the thing trodden out was what was usually drunk. The first was grapes, the second wine. But the Christian turns to the written Word, and finds the neat but flimsy structure blown away by a single verse. Now, "it is written again" in Isaiah 16:10, "no treader treads out wine [yayin] in the presses." The same Hebrew word describes the treading in both places. If one verse speaks of treading tirosh, the other shows that treading yayin was just as possible.

They set their hearts on rest, ease, and prosperity in this world. They wanted to find their "life" in their comforts, and so they lost it, because they had left God out of the account... they forfeited the very blessings for which they laboured. How common is this mistake even with Christians... Let us never forget that God also judges in the present. He notices how His people behave, and in His fatherly government and care He deals with them according to the state of their heart.

"I will restore the fortunes of my people Israel, and they shall rebuild the ruined cities and inhabit them; they shall plant vineyards and drink their wine, and they shall make gardens and eat their fruit. I will plant them on their land, and they shall never again be uprooted out of the land that I have given them" (Amos 9:14-15). The return of the captives from Babylon clearly did not fulfil these promised blessings. The passage describes a restoration under the LORD's blessing, with lasting happiness and holiness — and Israel has never yet enjoyed this.

The Spirit has declared the counsels of God in grace. Now He returns to His pleadings with Israel about their moral condition, calling the whole earth to listen to His case... After this He lays before them, in detail, the wickedness that ruled everywhere among them. He contrasts their ceremonies with practical righteousness. So the judgment must surely fall on them (v. 13-16).

He seems to have drawn up laws that forced Jeroboam's calf-worship, or other forms of idolatry, on everyone in his kingdom. These laws stayed in force until the kingdom ended, more than two hundred years later. "For the statutes [a firmly established system — Fausset] of Omri are kept, and all the works of the house of Ahab" [Baal-worship] (Micah 6:16). Men willingly carry such yokes, and even cling to them — the human heart is so prone to idolatry.

He was commander of the army under Elah, king of Israel. When Elah was killed, the soldiers made Omri king... In all he reigned from 929 to 918 B.C., and his son Ahab followed him on the throne. Scripture records that he "did more evil than all who were before him"... In Micah 6:16 it is said that "the statutes of Omri are kept": they, with "all the works of the house of Ahab," were kept in remembrance for punishment.

Omri was apparently an able man, as the world counts ability. He brought order out of chaos, and after a twelve-year reign he left his son the throne of the northern kingdom unchallenged. He seems to have overhauled the laws of the nation. In Micah 6:16, long after Omri's death, the LORD complained that people preferred "the statutes of Omri" to His holy ordinances... The professing people of God often prefer human rules and regulations to the plain teaching of His blessed Word. The Lord Jesus told the religious leaders of His own time: "For you leave the commandment of God and hold to the tradition of men... thus making void the word of God by your tradition that you have handed down" (Mark 7:8-13). Since the Lord spoke like this, the Scriptures have been completed. The whole revelation of God is in our hands. Yet the great majority of people in the Christian world obey church regulations and human orders far more than they obey the wholesome Word of God.

Still the wise man would know it as the discipline of the LORD, and would see the LORD's name in it. This is a deeply important and precious principle. They bore the reproach of His people.

The Lord has just given a short answer to the remnant — the "man," as he is called here, the one who had ears to hear in the middle of a rejected nation. Now He goes on with His challenges to the nation, setting out the ways and sins of Israel still further, with terrible disclosures. For His voice was to the city. Yet He will surely hear and answer the cry of His remnant, who have heard His rod and the One who appointed it. (Vv. 9-16)

Then the prophet takes the place of intercession. "Woe is me!" says he. It is a lament of the prophet which passes at length into a prayer.

And the Lord's soul unsatisfied! "Woe is me!... no first-ripe fig that my soul desires." When Israel was helpless, at the first, in the wilderness, He had found them like grapes, like the first ripe fruit on the fig tree; but now the best of them is like a brier, the most upright sharper than a thorn hedge.

Verses 1, 2. Compare these verses, on to verse 6, with the words of the Lord Jesus in the Gospels — Mark 11:13 and Matthew 21:19. "It was not the season for figs."

He shows in detail the divisions that would be the result of His mission. The world would no more endure faith in the Saviour than it did the Saviour Himself, who was its object and whom it confessed. It is well to note how the presence of the Saviour draws out the evil of the human heart. The state described here is in Micah, the description of the most dreadful state of evil imaginable (Micah 7:1-7).

It is the prophet's voice complaining over the conditions of the people. But he also stands as the representative of the remnant during Zion's time of anguish... In the middle of the conditions the prophet describes, we read that his refuge was prayer. He looks to the Lord, sure that He will hear. "But as for me, I will look to the LORD; I will wait for the God of my salvation; my God will hear me" (verse 7). This will be the attitude of the godly Israelites during the time of trouble.

Those made alive then at once take up the word, and seal the judgment just pronounced. They own that things were indeed as bad as they could be: few were left to form a good seed among the people, and the nearest and dearest relationships were violated. But they keep away from where they had not found their refuge and relief; that was in God Himself, so that they could challenge all that might oppose them. And yet, with all this happy, holy boldness in front of their enemies, they humble themselves under the Lord's hand. They know and own that, as a sinning, unclean people, they had no answer for Him. (Micah 7:1-10)

Did Micah have Jotham's death in mind when he wrote, "The godly has perished from the earth"? From what follows in the chapter, down to verse 7, it would appear so. The violence, fraud, bribery, treachery, and other kinds of wickedness described here are just what was common after Jotham, under Ahaz's infamous rule.

Did Micah have Jotham's death in mind when he wrote, "The godly man has perished out of the land"? From what follows in the chapter, down to verse 7, it would appear so. The violence, fraud, bribery, treachery, and other forms of wickedness described here are just what took hold after Jotham. They prevailed under Ahaz's infamous rule. Jotham was indeed a godly man, and the righteous might well say at his death, "Help, Lord, for the godly man ceases!"

In one place the word translated "holy" is given in the margin as "one whom You favour," and in the Revised Version as "godly." The same word is also translated "saint," "the merciful," and in Micah 7:2, "the good man." There is a close and beautiful connection here. God is gracious, and so is the heart that knows Him by faith and delights in Him. But how different the result in those who do not! The same sun that perfects the beauty of the rooted living flower withers the rootless one.

In Micah 7 the prophet takes the place of intercessor before God, in the name of the people. He brings to Him both their deep misery and their sins, speaking in their name and identifying himself with them... He searches anxiously among the people for something that matches their title, the people of God. He finds nothing but fraud and deceit, and men lying in wait for blood, eager to do evil with both hands... Still, all of this is said as the confession of the city, and out of that confession she can bow to God's hand and look to the One who will Himself plead her cause and carry out judgment for her.

The prophet Micah describes the moral corruption that prevailed in his day (vv. 2-4). He declares that all confidence between friends, and even between husband and wife, had completely vanished. In that state of things people openly violated the most sacred family ties, so that a man's enemies were the men of his own house. It is a dark though true picture of the power of evil ruling in the prophet's day.

It is the prophet's voice complaining over the conditions of the people. But he also stands as a picture of the remnant during Zion's time of anguish... In the middle of the conditions he describes, we read that his refuge was prayer. He looks to the Lord, sure that He will hear: "I will look to the LORD; I will wait for the God of my salvation; my God will hear me" (verse 7). This will be the attitude of the godly Israelites during the time of trouble.

It is well to note how the presence of the Saviour draws out the evil of the human heart. The state described here is found in Micah, where we have the picture of the most dreadful state of evil imaginable (Micah 7:1-7).

He searches anxiously among the people for something that suits their title as the people of God. He finds nothing but fraud and deceit, and lying in wait for blood, so that they might do evil with both hands earnestly. Yet all of it is said as the city's confession. Out of this she can look, as one bowing to God's hand, to the One who will Himself plead her cause and execute judgment for her.

So its derived meanings are: "Appetite" (Proverbs 23:2; Ecclesiastes 6:7). "Pleasure" (Deuteronomy 23:24; Psalm 105:22; Jeremiah 34:16). "Desire" (Jeremiah 44:14; Micah 7:3; Habakkuk 2:5). "Mind," in the sense of will or intention, not of understanding (1 Samuel 2:35; 2 Kings 9:15).

Human judgement and human government are therefore open to the worst corruption. Judges and governors, if left to themselves and not under the direct sway of divine principle, are capable of twisting justice for the sake of money. They can favour a wicked man because he is rich, and condemn a righteous man because he is poor. They can give a judgement that openly contradicts the plainest facts, for the sake of some advantage — money, influence, popularity, or power.

Verse 8 forbids every form of bribery, which is an appeal to the feelings of the one bribed. Where bribery is widespread, justice all but disappears. "The bribe blinds those whose eyes are open" (an older translation). Let us read this verse in its spirit as well as its letter. Self-interest can blind the eyes of a sincere Christian who would never for a moment think of accepting a bribe.

It is impossible to act justly and to be truly humble before God until we have turned to Him in faith. We may turn before we have seen our sins covered by His grace, and before we know for certain that He will not charge our sin against us. There is a real repentance worked in the soul first, and Israel will be brought into this. It is faith that produces real repentance and true humility.

He shows in detail the divisions that His mission would produce. It is worth noticing how the presence of the Saviour draws out the evil of the human heart. The state described here is the one in Micah — the most dreadful state of evil that can be imagined (Micah 7:1-7).

It is the prophet's voice complaining about the condition of the people. But he also stands for the faithful few in Israel during Zion's time of anguish. Note that our Lord quotes from this part of Micah (see Matthew 10:21, which looks on to that faithful group in the future). In the middle of the conditions the prophet describes, his refuge was prayer. He looked to the Lord with the assurance that He will hear: "But as for me, I will look to the LORD; I will wait for the God of my salvation; my God will hear me."

In Micah 7 the prophet stands before God as intercessor for the people. He lays before Him both their deep misery and their sins. He speaks in their name and makes himself one with them... Anxious, he searches among the people for anything that matches their title as the people of God. He finds nothing but fraud and deceit, and men waiting in ambush to shed blood, eager to do evil with both hands. Yet all of this is said as the city's confession. So from that place she can look up, bowing to God's hand, to One who will Himself plead her cause and carry out judgment for her.

It is faith that produces real repentance and true humility. Where there was no faith, right to the end of the chapter we find solemn proof of evil showing itself in both the people and the king. What the prophet says here is a lament, and in the end it turns into a prayer.

Six different Hebrew words are translated as thorn or brier, and several of them cannot be pinned down exactly. This shows how plentiful the fruits are of the curse God pronounced in Eden because of man's sin. Those fruits will be removed in the millennium, when the myrtle and other plants will take the thorn's place.

The LORD's soul is left unsatisfied. When Israel was helpless in the wilderness at the first, He had found them like grapes, like the first ripe fruit on a fig tree. But now the best of them is a brier.

Verses 1, 2. Compare these verses, on to verse 6, with the words of the Lord Jesus in the Gospels — Mark 11:13, and Matthew 21:19. "The time of figs was not yet."

When God does not have His place in the soul, we assert our independence. Then our weakness and inconsistency open the way to the enemy's cunning, and the mind does not see that it has left the truth. "I said in my haste, All men are liars," Psalm 116:11. So again, Micah 7 (where there is every kind of corruption), "The best of them is like a brier, the most upright of them a thorn hedge... Trust not in a friend, put no confidence in a guide; keep the doors of your mouth from her who lies in your bosom." They had departed from God. To learn what sin really is, you must learn the source you have departed from. We have departed from God.

Verses 1-6. It is the prophet's voice complaining over the conditions of the people. But he also pictures the remnant during Zion's time of anguish. Note that our Lord quotes from this part of Micah (see Matthew 10:21, which applies to the future remnant). In the middle of the conditions he describes, we read that his refuge was prayer. He looked to the Lord, sure that He would hear. "But as for me, I will look to the LORD; I will wait for the God of my salvation; my God will hear me" (verse 7). This will be the attitude of the godly Israelites during the time of trouble.

It is a lament of the prophet that turns at last into a prayer. Then he describes, in the most striking way, the terrible breakdown of all bonds and the treachery common among the Jews… Here is a solemn thought: these are the words that Jesus applies to the effect of His message of the kingdom. What an awful proof of man's evil.

In Micah 7 the prophet takes the place of intercessor before God, in the name of the people — presenting to Him at once their deep misery and their iniquities — speaking in their name, and identifying himself with them… He searches anxiously among the people for something suitable to their title of the people of God; he finds nothing but fraud and deceit.

Where God does not have His place in the soul, we assert our independence. Then our weakness and inconsistency open the way to the cunning of the enemy, and the mind does not see that it has left the truth… So again, Micah 7, where corruption of every kind is found… They had departed from God. To learn what sin is to any purpose is to learn the source from which we have departed. We have departed from God.

The Lord Jesus declares in the Gospel that the preaching of the gospel would produce what the prophet describes as the height of iniquity. Such is the iniquity of the heart that the light stirs into action. It rouses a hatred that only grows worse the nearer its object is.

The Lord is alluding to the prophecy of Micah, who describes in similar terms the worst evil of the last days… It is solemn to find, therefore, that before the days spoken of by the prophet arrive, the evil had already come, and that the presence of Divine love in the person of Jesus provokes it. This could not be if men were not thoroughly bad; but Jesus is the Truth, and therefore brings all things to a head.

The prophet Micah, in describing the moral corruption that prevailed in his day, declares that all confidence between friends, and even between husband and wife, had completely vanished… The gospel of Matthew shows the same state of things, but this time it follows the presentation of Christ… When Christ is presented to men, they either receive Him or reject Him. So He brings, not peace, but a sword. It draws out from those who refuse Him all the enmity, all the hidden corruption, of the human heart, both against Christ and against His followers.

There may be an allusion here to Micah 7:5-6. A person must give up friends for Christ… you cannot have two hearts — a heart for the world, and a heart for Me — Christ would say. I tremble when I see people who have not counted the cost, setting out in the profession of following Christ. It is God's way to put the barrier at the very start.

This forces the remnant to look to the Lord as their only resource, and to bow until He pleads. When we have fallen in anything, that is the only thing we have to do.

In the middle of the conditions the prophet describes, we read that his refuge was prayer. He looks to the Lord, sure that He will hear. "But as for me, I will look to the LORD; I will wait for the God of my salvation; my God will hear me" (verse 7). This will be the attitude of the godly Israelites during the time of trouble.

Then he describes in the most striking way the terrible breaking of all bonds and the treachery common among the Jews. "Put no trust in a neighbor; have no confidence in a friend; guard the doors of your mouth from her who lies in your arms... a man's enemies are the men of his own house." It is a solemn thought that these are the words Jesus applies to the effect of His message of the kingdom. What an awful proof of man's evil! The state of things that will bring God's final judgment on the Jews at the end is the very thing the Lord tells His disciples to expect now, wherever this gospel is preached.

The prophet Micah, describing the moral corruption of his own day (vv. 2-4), declares that all confidence between friends, and even between husband and wife, had completely vanished, and that in this state of things the most sacred ties of relationship were openly violated, so that a man's enemies were the men of his own house. It is a dark though true picture of how strongly evil ruled in the prophet's day.

The nearest relationships, sex, age, or youth, made no difference. Grace works freely, according to the sovereign will of God. In the same way, man's hatred makes no distinctions, and shows up in the most unlikely places. The Lord is alluding to the prophecy of Micah, who describes in similar terms the worst evil of the last days (Micah 7:6). It is solemn to find, then, that the evil had already come before the days the prophet spoke of. And the presence of divine love in the person of Jesus is what provokes it. This could not happen if men were not thoroughly bad; but Jesus is the Truth, and so He brings everything to a head.

When Christ is put before men, they either receive Him or reject Him. So He brings not peace, but a sword. It draws out from those who refuse Him all the enmity, all the hidden corruption, of the human heart, both against Christ and against His followers... In such circumstances sons have betrayed their fathers, daughters their mother, and parents their children. In this way the Lord's words have often come true.

What is happier than a Christian home, where Christ is acknowledged as Lord?... Contrast this with the divided house, where the world is allowed. Faith must stand firm, but oh, the sorrow and the strife that the world brings in. A faithful Christian parent is trying to keep the world out of his home. A wife is trying to walk with God, while her husband does everything he can to draw her into the world. Will there not be strife? Must there not be, if one is to be faithful to the Lord and His truth?

The grace and presence of Christ brought out the full iniquity of chapter 7:6. This forces the remnant to look to the Lord as their only resource, and to bow until He pleads their cause. If we have fallen in anything, that is the only thing we have to do.

In the middle of the conditions the prophet describes, we read that his refuge was prayer, looking to the Lord with the assurance that He will hear. "But as for me, I will look to the LORD; I will wait for the God of my salvation; my God will hear me" (verse 7).

It is Israel speaking in the remnant, represented by the prophet. The prophet addresses the enemy. In Micah's time that enemy was the Assyrian, the type of the Assyrian at the end. But it includes all the world powers in their anti-Semitic attitude. The real Israel has always had this comfort. It rests on this: God's gifts and calling are without repentance; they are the elect nation; and their fall must lead on to a spiritual and national resurrection (Rom. 11).

These last two chapters are a moral address, or confession. They give the whole moral history of Israel, up to the point where they bow under the chastisement of God. The grace and presence of Christ brought out the full iniquity of chapter 7:6. This forces the remnant to look to the Lord as their only resource, and to bow until He pleads. If we have fallen in anything, that is the only thing we have to do.

Yet, with all this happy, holy boldness in front of their enemies, they humble themselves under the Lord's hand. They know and own that, as a sinning, unclean people, they had no answer for Him. (Micah 7:1-10)

He accepts the indignation of Jehovah, until He Himself should plead the cause of His servant. In fact Jehovah would bring him forth to the light — would show him His righteousness. The deliverance would then be complete. She who said to Jerusalem, "Where is your God?" would be trampled down like the mud of the streets (v. 7-10). She had rejoiced in the humbling of those whom Jehovah loved. Her taunt is the constant cry of the unbeliever, who rejoices in the chastisement of the people of Christ, as he rejoices in the sufferings of Christ Himself, and mistakes these righteous dealings of a God he does not know.

"Since we have been justified by faith, we have peace with God." "In him we have redemption through his blood." Such is the language of the Church. With the remnant, "have" and "has" become "shall" and "will." "He will again have compassion on us; he will tread our iniquities underfoot. You will cast all our sins into the depths of the sea." (Micah 7:19-20.)

This will be the true history of the remnant. Under the terrible chastisement of Jehovah, they turn earnestly to what is right. But what an instruction also for us when we are under chastisement for what is wrong!

The surest way to find deliverance from God's governmental rod is to bow humbly in His presence. Then admit openly that the chastisement has been fully deserved.

Jehovah would bring His servant out into the light — would show him His righteousness. The deliverance would then be complete. And she who said to Jerusalem, "Where is the LORD your God?" — that is the constant cry of the unbeliever. He is glad when the people of Christ are disciplined, just as he is glad at the sufferings of Christ Himself. He misreads these righteous dealings of a God he does not know. She rejoiced at the humbling of those whom Jehovah loved, and she should be trodden down like the mire of the streets (v. 7-10).

Israel is speaking here in the remnant, represented by the prophet. The enemy is addressed. In Micah's time that was Assyria, a picture of the Assyrian at the end; but it takes in all the world powers in their anti-Semitic attitude. The real Israel has always had this comfort. It rests on this: God never takes back His gifts and His call, they are the elect nation, and their fall must lead on to a spiritual and national resurrection (Rom. 11).

With all this happy, holy boldness in front of their enemies, they still humble themselves under the Lord's hand. They know and own that, as a sinning, unclean people, they had no answer for Him. (Micah 7:1-10)

In Micah 7 there is shown an equally deep and solemn sense of the evil state of the nation, along with the firm expectation of approaching deliverance, and meek submission meanwhile to the Lord's chastening hand.

Then the prophet breaks out in noble words. He warns the enemy not to rejoice, for Jehovah is going to take up the cause of His people. True, they do not deserve it; but Jehovah is going to do it for the sake of His own mercy and His own word.

This is something more than recovery — it is triumphant recovery. Even the apostle's fine word, "Who shall bring any charge against God's elect?" hardly reaches it. That word only silences the accuser. This turns back on the pursuer.

They win the victory over their oppressors through the unstoppable might that flows to them from the presence of the Lord. It is He who makes them mighty men. He enables them to tread down their enemies in the mire of the streets in the battle. (Compare 2 Samuel 22:43, and Micah 7:10) With the shout of the King among them, His people are invincible.

Verses 7-20. It is Israel speaking in the remnant, represented by the prophet. The prophet speaks to the enemy. In Micah's day that enemy was Assyria, which pictures the Assyrian at the end. But it takes in all the world powers in their hatred of the Jews. The real Israel has always had this comfort. It rests on this: God's gifts and calling are without repentance. They are the chosen nation. Their fall must be followed by a resurrection, both spiritual and national (Rom. 11).

The Lord answers them again, and it is beautiful. The godly had just set their seal to the righteousness of His judgments. Now, in His own way, He sets His seal to what they expect. He speaks to them of the day when He will turn back their captivity. They will be settled again in their own land and city. Every plan of their enemies will fail. The nations around them will come looking for them, after the righteous punishment that left them desolate. (Ver. 11-13)

The day is coming when her walls will be built again, and in that day shall the decree be far removed. That second statement may mean the same thing Jeremiah reveals in chapter 31:31 to the end of that chapter. The old decree, or law, will end. In its place comes the new covenant that Judah and Israel enter "in that day." Then the nations will gather to restored Israel in the kingdom. (Compare verse 12 with Isa. 60:3-10.)

From that time on they would come from Egypt, from Assyria, from the seas and the mountains, to the rebuilt city. But before this the land would be desolate. Still, Jehovah would lead His people like a shepherd and plant them again in their land as at the first. God would display His wonderful works, as when He brought them up from Egypt. The nations would be dismayed at all the might of Israel, and they would be afraid before Jehovah their God.

Sin, deceit, and violence are all around him. Family ties have turned to hatred, which makes the evil worse and more destructive. Even so, the prophet waits on Jehovah, sure of deliverance and vindication. And he looks past the desolation that must come first because of Israel's sins. He sees the restoring of all things in the last day, when the nations will be ashamed of all their might.

To this the Lord again replies, and it is beautiful. If the godly had just set their seal to the righteousness of His judgments, He now, in His way, sets His seal to their expectations. He talks to them of the day when their captivity would be turned. They would be settled again in their own land and city. Every purpose of their adversaries would fail. And the nations around them would seek them out, after the desolations His righteous judgment had brought. (Ver. 11-13)

From that time they would come from Egypt, from Assyria, from the seas and the mountains, to the rebuilt city. But before this the land would be desolate. Still, Jehovah would lead His people as a shepherd and plant them again in their land as at first. God would show His marvellous works, as when He brought them up from Egypt. The nations would stand astonished at all the might of Israel, and they would fear before Jehovah their God.

The day is coming when her walls will be built again, and in that day the decree will be far removed. This last statement may mean the same thing that Jeremiah reveals in chapter 31:31 to the end of that chapter. The old decree, or law, will end, and the new covenant will come, the one Judah and Israel enter "in that day." Then the nations will gather to restored Israel in the kingdom. (Compare verse 12 with Isa. 60:3-10.)

In Genesis 15:18-21 God's promise to Abram gave the borders "from the river of Egypt (the Nile) to the great river, the River Euphrates." Israel will one day, in the millennium, own all this land, but only when they have received their Messiah, the Lord Jesus. Then He will clear the way for them to claim their full inheritance.

The enemy is addressed. At the time of Micah it was the Assyrian, a picture of the Assyrian at the end; but it includes all the world powers in their anti-Semitic attitude. The real Israel has always had this comfort: God's gifts and calling are never taken back, they are the chosen nation, and their fall must lead on to a spiritual and national resurrection (Rom. 11).

He will gather them out of Egypt to the south and out of Assyria to the north, as once He struck the river in the days of Moses. Once He has gathered them, He will strengthen them, so that they "walk up and down" in His name. That means they will represent Him as they should on the earth at last.

"From sea to sea" is not the way in which dominion over the whole earth would be defined; nor again "from the River to the ends of the earth." The River, with nothing else added, means the Euphrates. This was Israel's limit in one direction, according to the promise God gave to Abraham (Gen. 15:18).

They would come from Egypt, from Assyria, from the seas and the mountains, to the rebuilt city; but before this the land would be desolate. Still, Jehovah would lead His people as a shepherd and plant them again in their land as at first. God would show His wonderful works, as when He brought them up from Egypt. And the nations would be stunned at all the might of Israel and would be afraid before Jehovah their God.

In Micah we have the general judgment of the people, Samaria and Jerusalem. They are judged for their transgressions, iniquities, and idolatry, and for rejecting the testimony of God. So God treats the whole land as polluted. It is no longer the resting place of His people, who must get up and leave.

But again, what closer picture of the history of Israel is there than the life of Manasseh? First wickedness and rebellion against God. Then captivity in a foreign dungeon. And at last restoration — not just release from a foreign land, but a return to his kingdom! As to all Israel, their national iniquity is ended, and they are eating the fruit of their doings. Their restoration is yet to come. And come it will, as surely as Manasseh was restored to his kingdom.

The Israelites have never had an unconditional possession of the land of Canaan. They entered on these terms: if they would walk in His statutes, keep His commandments and do them, He would give them rain and the other promised blessings. So the Israelites never had more than a conditional hold on the land. And a conditional gift is no fulfilment of an unconditional promise.

In the meantime the land will be desolate, as it is now, the fruit of their evil doings, until the day comes when the wilderness will be a fruitful field (Isa. 32:16), when the desert will rejoice and blossom like the rose (Isa. 35:1).

If the godly had just set their seal to the righteousness of His judgments, He now, in His way, sets His seal to their expectations. He talks to them of the day when their captivity would be turned. They would be re-established in their own land and city, and the purposes of their enemies would all fail. The nations around them would seek them out, after the righteous desolations sent as their punishment.

In Micah 7 the prophet stands before God as an intercessor for the people. He brings Him both their deep misery and their sins. He speaks in their name and makes himself one with them... He speaks with the mind of God, from among the people. He has their place, yet he judges how they are living in it. And he does it with all the concern that belongs to the love God had for them. He searches among the people for something that fits their title as the people of God, and finds nothing but fraud and deceit... Still, it is all said as the city's own confession. Out of that she can look up, bowing to God's hand, to One who will Himself plead her cause and carry out judgment for her.

Once more the prophet's voice is heard in supplication. The prayer in verse 14 is answered by the Lord in verses 15-17. The Lord will show again in that day the marvelous things as He did in their past redemption out of Egypt.

Many Scriptures link comfort with the rod of the Lord. In Ezekiel 20:37 we read, "I will cause you to pass under the rod, and I will bring you into the bond of the covenant." ... Then, too, Micah 7:14 says, "Feed Your people with Your rod, the flock of Your heritage." God has comfort in mind for His people on earth as He passes them under the rod. He deals with them this way because they are His. So should we not value more highly what the Lord has in view for His people today, as He passes us under the rod of correction?

The "rod" speaks of both ownership and provision (compare Ezekiel 20:37; Micah 7:14); the staff gives support along the path. It is a wonderful thing to know and value the hand that holds both rod and staff!

He is the Shepherd of each person who trusts Him, and He is also the Shepherd of Israel as a nation... Isaiah 40:11 records another national promise made to His people Israel — "He shall feed His flock like a shepherd" — and Micah calls Israel "the flock of Your inheritance" (Micah 7:14).

...the poor of the flock, whom Israel's Shepherd would feed in secret places until the time came to gather them openly. Then they would grow and increase, the beautiful flock of His lasting praise (Micah 7:14).

Again the remnant take up the word. They are encouraged, and they ask for those days back, when all the tribes were at home in their inheritance, even in the far eastern lands of Bashan and Gilead. (Verse 14)

Both sides of the Jordan were the land of Israel's inheritance, as God had decided beforehand... In time all the tribes will live west of the Jordan (Ezekiel 47:15-20; 48), yet they will hold the land east of it as well, feeding in Bashan and Gilead as in the days of old (Jeremiah 50:19; Micah 7:14; Zechariah 10:10).

In answering, the Lord goes beyond this desire. Grace, I may surely say, overflows faith as well as sin. Sin cannot use it up, and faith cannot measure it. Here the Lord promises that the day of the Exodus will come again. His Israel will once more enjoy strange and wonderful displays of His power for them, as they did when He brought them out of the land of Egypt. (Verses 15-17)

Once more the prophet's voice rises in prayer. The Lord answers the prayer of verse 14 in verses 15-17. In that day He will show the marvelous things again, as He did when He redeemed them out of Egypt in the past. The nations, their enemies, will see it; they will be brought low in the dust.

In answering, the Lord goes beyond what they ask. Grace, I may say, rises above faith as well as above sin. Sin does not use it up; faith does not set its limit. Here the Lord promises that the day of the Exodus will come again. His Israel will once more enjoy strange and magnificent displays of His power on their behalf, as they did when He brought them out of the land of Egypt.

Still, Jehovah would lead His people as a shepherd and plant them again in their land as at first. God would display His marvelous works, as when He brought them up from Egypt.

The bright future would outshine the greatest deliverance of the past. It would also stand far firmer, since it would be the fruit of a faithful God's mercy, given after all their experience of their own evil ways. And it would not be a single act, as it was in the days of Moses.

It is striking to notice what was said to the "old serpent" at the beginning: "dust you shall eat all the days of your life." These signs were given with the deliverance of God's people in view; and again, when He brings Israel back to their land later on, it is said, "According to the days of your coming out of Egypt I will show him (their enemy) marvelous things … they (those who oppose) shall lick the dust like a serpent" (Micah 7:15, 17). The power of God must triumph over every other power, and He shows that triumph in the salvation of those who believe.

Then the prophet breaks out in noble words. He warns the enemy not to rejoice, for Jehovah is going to take up the cause of His people. Grant that they do not deserve it; Jehovah is still going to do it for His own mercy and word's sake. All the good He will do in the latter day is only the carrying out of what He promised from the first … He is the unchanging Jehovah, in spite of all the changes in His people.

We do not have to believe, as some tell us we must, that these plagues in Revelation take the same physical form that the plagues in Egypt had. No doubt we are meant to learn from the likeness. Egypt, as we know, stands for the world that our salvation takes us out of, so we can see again that these judgments fall on the world to deliver God's people out of it… The shadow is not the same as the substance. So we should expect these Egyptian plagues to return in their symbolic meaning rather than in a literal form.

The remnant, however, interrupt these gracious words. It is as if, having listened to the story of these mercies, they insist on giving all the glory to God. They insist too that the secret of their deliverance lay in the fear of Him — the fear their enemies were then to know.

In answering, the Lord goes beyond this desire. Grace, I may surely say, abounds over faith as well as over sin. Sin does not use it up. Faith does not measure it. Here the Lord promises that the day of the Exodus will come again. His Israel will once more enjoy strange and magnificent displays of His power for them, as they did when He brought them out of the land of Egypt.

The Lord will show again in that day the marvelous things as He did in their past redemption out of Egypt. The nations, their enemies, will be witness to it; they will be humiliated in the dust.

God showed Himself to be with them in what fell upon the mightiest power of that day. Israel could always look back on those signs with thanksgiving, and find their confidence renewed. The same signs are to be repeated when God delivers them in the last days. They are the necessary humbling of all the pride of the world and its idols before God, when the day of the Lord follows man's day.

The LORD would lead His people as a shepherd and plant them again in their land as at the first. God would display His marvellous works, as when He brought them up from Egypt. The nations would be ashamed at all the might of Israel, and would be afraid before the LORD their God.

Then the prophet breaks out in noble words, warning the enemy not to rejoice, for the LORD is going to take up the cause of His people. Granted, they do not deserve it. But the LORD is going to do it for the sake of His own mercy and His own word. All the good He will do in that coming day is only the carrying out of what He promised from the first. So blessed are the ways of God from beginning to end. He is the unchanging LORD, in spite of all the changes in His people.

Gentile pride is brought completely low. Those who had lorded it over Israel, in the reckless insolence of power, while Israel lay under the Lord's rebuke, are made servants under Jacob. As the herdsmen and vinedressers of the restored nation, they will be a lasting reminder to the people of Immanuel of what strength it was that had once crushed them underfoot. The broken and scattered rest of the nations, on the other hand, will learn and testify to the ends of the earth that God really is King in Jacob.

There is no question that abundant blessing will flow to the Gentiles. "Many peoples and strong nations shall come to seek the LORD of hosts in Jerusalem… In those days ten men from the nations of every tongue shall take hold of the robe of a Jew, saying, 'Let us go with you, for we have heard that God is with you'" (Zechariah 8:22-23). So the covenant order of blessing will place the Jews in the inner ring and the Gentiles in the outer, when all lands make a joyful noise to the LORD.

Once more we hear the prophet's voice in prayer. The Lord answers the prayer of verse 14 in verses 15-17. The Lord will show again in that day the marvellous things as He did in their past redemption out of Egypt. The nations, their enemies, will be witness to it; they will be humiliated in the dust.

The Lord, in answering, exceeds this desire; for grace, I may surely say, abounds over faith, as well as over sin. Sin does not exhaust it — faith does not measure it. The Lord here promises that the day of the Exodus will come again. His Israel will once more enjoy strange and magnificent displays of His power on their behalf, as they did when He brought them out of the land of Egypt.

The prophets know of the sentence on the serpent: "They shall lick the dust like the serpent, they shall move out of their holes like creeping things of the earth," Micah 7:17. But we have here not only a reference to Genesis 3:14, but a quotation of certain words found in Deuteronomy 32:24. The Hebrew word for "creeping things" occurs only here, in Deuteronomy, and in Job 32:6.

"Dust" means utter and entire humiliation, as "lick the dust," "Arise you that dwell in the dust," and so on. Scripture uses it this way again and again. In Daniel 12 it is the same: "many of those who sleep in the dust of the earth." In this passage it expresses the judgment that will come on the power of Satan.

The word means, first of all, an enclosure — so a fortress or "close place," as in Psalm 18:45 and Micah 7:17, where the word is "hole." An enclosure keeps intruders out, by a wall or some other barrier.

The remnant, however, interrupt these gracious words. It is as if, having listened to the story of these mercies, they insist on giving all the glory to God. They insist too that the secret of their deliverance lay in the fear of Him — the fear their enemies were then to know. We see this interruption in the last clause of verse 17.

Then the prophet breaks out in noble words, warning the enemy not to rejoice, for Jehovah is going to take up the cause of His people. Grant that they do not deserve it; but Jehovah is going to do it for the sake of His own mercy and His own word... All the good He will do in the latter day is only the carrying out of what He promised from the first. So blessed are the ways of God from beginning to end. He is the unchanging Jehovah, despite all the changes of His people.

God gave these signs with the deliverance of His people in view. And later, when He brings Israel back to their land, we read: "According to the days of your coming out of Egypt I will show him (their enemy) marvellous things... they (those who oppose) shall lick the dust like a serpent" (Micah 7:15, 17). The power of God must triumph over every other power, and He shows it in victory through the salvation of those who believe.

The name Micah means "who is like the LORD?"

The last three verses of the prophecy express the faith and the feelings of adoration that fill the prophet's heart. He is thinking of the goodness of God. God pardoned the iniquities of the people and cast their sins into the depths of the sea. He delighted in mercy. And He would perform His promises to Abraham and what He had sworn to the fathers in days of old.

nasa, 'to lift up,' forgive. Ex. 23:21; 1 Sam. 15:25; Job 7:21; Micah 7:18.

In that prison the guilty debtor still lies, until his heart turns to the One he despised. Then the word will go out: Comfort, comfort my people, says your God… her iniquity is pardoned; for she has received from the LORD's hand double for all her sins (Isa. 40:1-2).

Judgment is God's "strange work." He does not delight in it, though He is glorified by it. Blessed be His name, He is always ready to leave the place of judgment and enter that of mercy, because He delights in mercy.

God defended His name where it had been so openly insulted. But He did no more, because they were not in a condition to have mercy shown to them. Yet He was ready to be merciful. That was, and that is, His character. "He delights in mercy" is how He makes Himself known to us in Micah 7:18… It needs only the opportunity to show this. The opportunity comes when men are ready to receive it.

But nothing is easier than to refute this objection. Even those who know Scripture least will see that these words speak to Israel. God loves this people dearly. He set them aside for a time because they were unfaithful and firmly rejected the salvation offered to them in Christ. Yet God's word testifies that He will restore them to these privileges as His earthly people.

Such will be the future praise of the remnant of His heritage, when the Deliverer comes to Zion and turns away ungodliness from Jacob… Once a year orthodox Jews go to a running stream. They scatter bits of paper and small articles into it, and repeat these three verses while they do it (the so-called Tashlik ceremony). It is only an outward act, yet it testifies that there is still faith in Israel. It will be a glorious day when God forgives them their sins and remembers them no more.

What a thrill of joy goes through the heart to find that a holy God so delights in mercy. And if you are here this evening a wretched, good-for-nothing, ruined sinner, understand that the Lord delights to meet you. He will gladly show you mercy, pardon all your sins, and give you the knowledge of His forgiveness.

The last three verses of the prophecy express the faith and adoration that fill the prophet's heart. He thinks of the goodness of God, who pardoned the iniquities of the people and cast their sins into the depths of the sea. This is the God who delighted in mercy, and who would carry out His promises to Abraham and what He had sworn to the fathers long ago.

This will be the future praise of the remnant of His people. That praise will rise when the Deliverer comes to Zion and turns away ungodliness from Jacob, when God completes His covenant with them and takes their sins away (Rom. 11:26, 27). Once a year orthodox Jews go to a running stream. They scatter bits of paper and small articles into it, and repeat these three verses while they do it (the so-called Tashlik ceremony). It is only an outward act, yet it testifies that there is still faith in Israel. It will be a glorious day when God forgives them their sins and remembers them no more.

"Since we have been justified by faith, we have peace with God." "In Him we have redemption through His blood." … That is how the Church speaks. With the remnant, "have" and "has" become "shall" and "will."

The day is coming when this will be true in all its fulness. For now we still need to pray that He may "break the power of cancelled sin." Yet even now He is able to "take every thought captive to obey Christ" (2 Cor. 10:5). "For He must reign until He has put all His enemies under His feet. The last enemy to be destroyed is death. For God has put all things in subjection under His feet" (1 Cor. 15:25-27). And though "at present, we do not yet see everything in subjection to Him," let us remember that the fight has been fought and won: the foes that are left are defeated foes.

The high priest laid his hands on the head of the live goat. He confessed the sins of the people of Israel and all their wrongdoing, putting them in that symbolic way on the head of the goat, and then sent it away into the wilderness. This picture showed how fully sin is put away — gone for good, never to be seen again. It reminds us of Scriptures that show how thoroughly God deals with sin. We read, "as far as the east is from the west, so far does He remove our transgressions from us" (Ps. 103:12). "I will remember their sins and their lawless deeds no more" (Heb. 10:17).

God will never again refer to those sins which His own loving hand has cancelled by the blood of the cross. Never! No, never! He has cast them behind His back for ever. They have sunk like lead into the deep waters of His eternal forgetfulness.

What a thrill of joy goes through the heart to find that a holy God so delights in mercy. And if you are here this evening a wretched, good-for-nothing, ruined sinner, know that the Lord delights to meet you. He will be glad to show you mercy, pardon all your sins, and give you the knowledge of His forgiveness.

The last three verses of the prophecy express the faith and the adoration that fill the prophet's heart. He is thinking of the goodness of God, who pardoned the iniquities of the people and cast their sins into the depths of the sea. This is the God who delighted in mercy, and who would perform His promises to Abraham and what He had sworn to the fathers in days of old.

The Spirit of God, in all references to the true hopes of Israel, refers to the unconditional covenant made with Abraham. So we have seen Moses saying, "Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self." In the same way, the God of mercy promised blessing for their obedience and answered their rebellions with threats, right up to their actual scattering. Then He adds in Leviticus 26: "If they confess their iniquity, and the iniquity of their fathers … and they then accept the punishment of their iniquity; then I will remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham I will remember; and I will remember the land." See also Micah 7:20. Such was the hope of Zacharias, filled with the Holy Spirit (Luke 1:72-73).

They with their fathers have failed, but God had made promises to David. Where they could not speak of themselves, they could tell of the promises. David had died, but the promises held good: his children had failed, but God's words could not. The mercy to Abraham, the truth to Jacob (Micah 7:20), the promise to David, the Lord will perform. How gracious of our God! He did not only plan; He promised to His servants, long since dead, what He would do for them and their people. So when failure comes in — and the only right place for the people is to own it — they can still lay hold of promises.

Prophecy shows those who make up the remnant using language of repentance — concern for God's glory — confidence in God's promises to their fathers, and in His covenant with Abraham, Isaac, and Jacob. Their words also express a strong desire for pardoning mercy and the hope of receiving it. For that very reason their language rules out any present assurance of salvation. "Being justified by faith, we have peace with God." "In whom we have redemption through his blood." Such is the language of the Church. With the remnant "have" and "has" are changed into "shall" and "will."

Such will be the future praise of the remnant of His heritage. It comes when the Deliverer comes to Zion and turns away ungodliness from Jacob, when God fulfils the covenant with them and takes away their sins (Rom. 11:26, 27). Once a year orthodox Jews go to a running stream and scatter bits of paper and small articles into it, repeating these three verses as they do (the so-called Tashlik ceremony). It is only an outward act, yet it testifies that there is still faith in Israel. It will be a glorious day when God forgives them their sins and remembers them no more.

Always remember this. If God were to fail to fulfil those earthly promises to Abraham, we would have no reason to suppose that He would not also fail in His spiritual promises to him — and those promises come to us. Consult Galatians 3:6-14. Neither, we know, can ever fail.