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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The Book of Micah';
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<p id="Chapter2" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 2
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<p id="Mic2_1"><a onclick="return mV('Mic',2,'1-13');">Mic 2:1-13</a>. DENUNCIATION OF THE EVILS PREVALENT: THE PEOPLE'S UNWILLINGNESS TO HEAR THE TRUTH: THEIR EXPULSION FROM THE LAND THE FITTING FRUIT OF THEIR SIN: YET JUDAH AND ISRAEL ARE HEREAFTER TO BE RESTORED.
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<p><b>1. devise...work...practise</b>—They do evil not merely on a sudden impulse, but with deliberate design. As in the former chapter sins against the first table are reproved, so in this chapter sins against the second table. A gradation: "devise" is the <i>conception</i> of the evil purpose; "work" (<a onclick="return mV('Psa',58,2);">Psa 58:2</a>), or "fabricate," the <i>maturing</i> of the scheme; "practise," or "effect," the <i>execution</i> of it.
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<br><br><b>because it is in the power of their hand</b>—for the phrase see <a onclick="return mV('Gen',31,29);">Gen 31:29</a>; <a onclick="return mV('Pro',3,27);">Pro 3:27</a>. Might, not right, is what regulates their conduct. Where they can, they commit oppression; where they do not, it is because they cannot.
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<p id="Mic2_2"><b>2.</b> Parallelism, "Take by violence," answers to "take away"; "fields" and "houses," to "house" and "heritage" (that is, one's land).
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<p id="Mic2_3"><b>3. against this family</b>—against the nation, and especially against those reprobates in <a onclick="return mV('Mic',2,1,2);">Mic 2:1-2</a>.
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<br><br><b>I devise an evil</b>—a happy antithesis between God's dealings and the Jews dealings (<a onclick="return mV('Mic',2,1);">Mic 2:1</a>). Ye "devise evil" against your fellow countrymen; I devise evil against you. Ye devise it wrongfully, I by righteous retribution in kind.
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<br><br><b>from which ye shall not remove your necks</b>—as ye have done from the law. The yoke I shall impose shall be one which ye cannot shake off. They who will not bend to God's "easy yoke" (<a onclick="return mV('Mat',11,29,30);">Mat 11:29-30</a>), shall feel His iron yoke.
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<br><br><b>go haughtily</b>—(Compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/Jer/Jer006.html#Jer6_28">Jer 6:28</a>). Ye shall not walk as now with neck haughtily uplifted, for the yoke shall press down your "neck."
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<br><br><b>this time is evil</b>—rather, "for <i>that</i> time shall be an evil time," namely, the time of the carrying away into captivity (compare <a onclick="return mV('Amo',5,13);">Amo 5:13</a>; <a onclick="return mV('Eph',5,16);">Eph 5:16</a>).
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<p id="Mic2_4"><b>4. one take up a parable against you</b>—that is, Some of your foes shall do so, taking in derision from your own mouth your "lamentation," namely, "We be spoiled," etc.
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<br><br><b>lament with a doleful lamentation</b>—literally, "lament with a lamentation of lamentations." <i>Hebrew, naha, nehi, nihyah,</i> the repetition representing the continuous and monotonous wail.
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<br><br><b>he hath changed the portion of my people</b>—a charge of injustice against Jehovah. He transfers to other nations the sacred territory assigned as the rightful portion of our people (<a onclick="return mV('Mic',1,15);">Mic 1:15</a>).
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<br><br><b>turning away he hath divided our fields</b>—Turning away from us to the enemy, He hath divided among them our fields. CALVIN, as the <i>Margin,</i> explains, "<i>Instead of restoring</i> our territory, He hath divided our fields among our enemies, each of whom henceforward will have an interest in keeping what he hath gotten: so that we are utterly shut out from hope of restoration." MAURER translates as a noun, "He hath divided our fields <i>to a rebel,</i>" that is, to the foe who is a rebel against the true God, and a worshipper of idols. So "backsliding," that is, backslider (<a onclick="return mV('Jer',49,4);">Jer 49:4</a>). <i>English Version</i> gives a good sense; and is quite tenable in the <i>Hebrew.</i>
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<p id="Mic2_5"><b>5. Therefore</b>—resumed from <a onclick="return mV('Mic',2,3);">Mic 2:3</a>. On account of your crimes described in <a onclick="return mV('Mic',2,1,2);">Mic 2:1-2</a>.
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<br><br><b>thou</b>—the ideal individual ("me," <a href= "#" onclick="return mV('Mic',2,4);">Mic 2:4</a>), representing the guilty people in whose name he spoke.
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<br><br><b>none that...cast a cord by lot</b>—none who shall have any possession <i>measured out.</i>
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<br><br><b>in the congregation of the Lord</b>—among the people consecrated to Jehovah. By covetousness and violence (<a onclick="return mV('Mic',2,2);">Mic 2:2</a>) they had forfeited "the portion of Jehovah's people." This is God's implied answer to their complaint of injustice (<a onclick="return mV('Mic',2,4);">Mic 2:4</a>).
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<p id="Mic2_6"><b>6. Prophesy ye not, say they</b>—namely, the Israelites say to the true prophets, when announcing unwelcome truths. Therefore God judicially abandons them to their own ways: "The prophets, by whose ministry they might have been saved from <i>shame</i> (ignominious captivity), shall not (that is, no longer) prophesy to them" (<a onclick="return mV('Isa',30,10);">Isa 30:10</a>; <a onclick="return mV('Amo',2,12);">Amo 2:12</a>; <a onclick="return mV('Amo',7,16);">7:16</a>). MAURER translates the latter clause, "they shall not prophesy <i>of such things</i>" (as in <a onclick="return mV('Mic',2,'3-5');">Mic 2:3-5</a>, these being rebellious Israel's words); "let them not prophesy"; "they never cease from insult" (from prophesying insults to us). <i>English Version</i> is supported by the parallelism: wherein the similarity of sound and word implies how exactly God makes their punishment answer to their sin, and takes them at their own word. "Prophesy," literally, "drop" (<a onclick="return mV('Deu',32,2);">Deu 32:2</a>; <a onclick="return mV('Eze',21,2);">Eze 21:2</a>).
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<p id="Mic2_7"><b>7. O thou...named the house of Jacob</b>—priding thyself on the <i>name,</i> though having naught of the spirit, of thy progenitor. Also, bearing the name which ought to remind thee of God's favors granted to thee because of His covenant with Jacob.
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<br><br><b>is the Spirit of the Lord straitened?</b>—Is His <i>compassion</i> contracted within narrower limits now than formerly, so that He should delight in your destruction (compare <a onclick="return mV('Psa',77,'7-9');">Psa 77:7-9</a>; <a onclick="return mV('Isa',59,1,2);">Isa 59:1-2</a>)?
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<br><br><b>are these his doings?</b>—that is, Are such threatenings His delight? Ye dislike the prophets' threatenings (<a onclick="return mV('Mic',2,6);">Mic 2:6</a>): but who is to blame? Not God, for He delights in blessing, rather than threatening; but yourselves (<a href= "#" onclick="return mV('Mic',2,8);">Mic 2:8</a>) who provoke His threatenings [GROTIUS]. CALVIN translates, "Are your doings such as are prescribed by Him?" Ye boast of being God's peculiar people: Do ye then conform your lives to God's law?
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<br><br><b>do not my words do good to him that walketh uprightly</b>—Are not My words good to the upright? If your ways were upright, My words would not be threatening (compare <a onclick="return mV('Psa',18,26);">Psa 18:26</a>; <a onclick="return mV('Mat',11,19);">Mat 11:19</a>; <a onclick="return mV('Jhn',7,17);">Jhn 7:17</a>).
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<p id="Mic2_8"><b>8.</b> Your ways are not such that I can deal with you as I would with the upright.
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<br><br><b>Even of late</b>—literally, "yesterday," "long ago." So "of old." <i>Hebrew,</i> "yesterday" (<a onclick="return mV('Isa',30,33);">Isa 30:33</a>); "heretofore," <i>Hebrew,</i> "since yesterday" (<a onclick="return mV('Jos',3,4);">Jos 3:4</a>).
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<br><br><b>my people is risen up as an enemy</b>—that is, has rebelled against My precepts; also has become <i>an enemy</i> to the unoffending passers-by.
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<br><br><b>robe with the garment</b>—Not content with the outer "garment," ye greedily rob passers-by of the ornamental "robe" fitting the body closely and flowing down to the feet [LUDOVICUS DE DIEU] (<a onclick="return mV('Mat',5,40);">Mat 5:40</a>).
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<br><br><b>as men averse from war</b>—in antithesis to (<i>My people</i>) "as an enemy." Israel treats the innocent passers-by, though "averse from war," as an enemy" would treat captives in his power, stripping them of their habiliments as lawful spoils. GROTIUS translates, "as men <i>returning</i> from war," that is, as captives over whom the right of war gives the victors an absolute power. <i>English Version</i> is supported by the antithesis.
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<p id="Mic2_9"><b>9. The women of my people</b>—that is, the <i>widows</i> of the men slain by you (<a onclick="return mV('Mic',2,2);">Mic 2:2</a>) ye cast out from their homes which had been their delight, and seize on them for yourselves.
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<br><br><b>from their children</b>—that is, from the orphans of the widows.
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<br><br><b>taken away my glory</b>—namely, their substance and raiment, which, being the fruit of God's blessing on the young, reflected <i>God's glory.</i> Thus Israel's crime was not merely robbery, but sacrilege. Their sex did not save the women, nor their age the children from violence.
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<br><br><b>for ever</b>—There was no repentance. They persevered in sin. The pledged garment was to be restored to the poor before sunset (<a href= "#" onclick="return mV('Exd',22,26,27);">Exd 22:26-27</a>); but these <i>never</i> restored their unlawful booty.
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<p id="Mic2_10"><b>10. Arise ye, and depart</b>—not an exhortation to the children of God to depart out of an ungodly world, as it is often applied; though that sentiment is a scriptural one. This world is doubtless not our "rest," being "polluted" with sin: it is our passage, not our portion; our aim, not our home (<a onclick="return mV('2Cr',6,17);">2Cr 6:17</a>; <a onclick="return mV('Hbr',13,14);">Hbr 13:14</a>). The imperatives express the <i>certainty</i> of the <i>future</i> event <i>predicted.</i> "Since such are your doings (compare <a onclick="return mV('Mic',2,7,8);">Mic 2:7-8</a>, etc.), My sentence on you is irrevocable (<a onclick="return mV('Mic',2,4,5);">Mic 2:4-5</a>), however distasteful to you (<a onclick="return mV('Mic',2,6);">Mic 2:6</a>); ye who have <i>cast out</i> others from their homes and possessions (<a onclick="return mV('Mic',2,2,8,9);">Mic 2:2, 8-9</a>) must <i>arise, depart,</i> and be cast out of your own (<a onclick="return mV('Mic',2,4);">Mic 2:4</a>, <a onclick="return mV('Mic',2,5);">5</a>): <i>for this is not your rest</i>" (<a onclick="return mV('Num',10,33);">Num 10:33</a>; <a onclick="return mV('Deu',12,9);">Deu 12:9</a>; <a onclick="return mV('Psa',95,11);">Psa 95:11</a>). Canaan was designed to be a <i>rest</i> to them after their wilderness fatigues. But it is to be so no longer. Thus God refutes the people's self-confidence, as if God were bound to them inseparably. The promise (<a onclick="return mV('Psa',132,14);">Psa 132:14</a>) is quite consistent with temporary withdrawal of God from Israel for their sins.
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<br><br><b>it shall destroy you</b>—<i>The land</i> shall spew you out, because of the defilements wherewith ye "polluted" it (<a onclick="return mV('Lev',18,25,28);">Lev 18:25, 28</a>; <a onclick="return mV('Jer',3,2);">Jer 3:2</a>; <a onclick="return mV('Eze',36,'12-14');">Eze 36:12-14</a>).
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<p id="Mic2_11"><b>11. walking in the spirit</b>—The <i>Hebrew</i> means also "wind." "If a man professing to have the 'spirit' of inspiration (<a onclick="return mV('Eze',13,3);">Eze 13:3</a>; so 'man of the spirit,' that is, one claiming inspiration, <a onclick="return mV('Hsa',9,7);">Hsa 9:7</a>), but really walking in 'wind' (prophecy void of nutriment for the soul, and unsubstantial as the <i>wind</i>) and falsehood, do lie, saying (that which ye like to hear), I will prophesy," etc., even such a one, however false his prophecies, since he flatters your wishes, shall be your prophet (compare <a onclick="return mV('Mic',2,6);">Mic 2:6</a>; <a onclick="return mV('Jer',5,31);">Jer 5:31</a>).
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<br><br><b>prophesy...of wine</b>—that is, of an abundant supply of wine.
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<p id="Mic2_12"><b>12.</b> A sudden transition from threats to the promise of a glorious restoration. Compare a similar transition in <a onclick="return mV('Hsa',1,9,10);">Hsa 1:9-1</a>. Jehovah, too, prophesies of good things to come, but not like the false prophets, "of wine and strong drink" (<a onclick="return mV('Mic',2,11);">Mic 2:11</a>). After I have sent you into captivity as I have just threatened, I will thence assemble you again (compare <a onclick="return mV('Mic',4,6,7);">Mic 4:6-7</a>).
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<br><br><b>all of thee</b>—The restoration from Babylon was partial. Therefore that here meant must be still future, when "<i>all</i> Israel shall be saved" (<a onclick="return mV('Rom',11,26);">Rom 11:26</a>). The restoration from "Babylon" (specified (<a onclick="return mV('Mic',4,10);">Mic 4:10</a>) is the type of the future one.
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<br><br><b>Jacob...Israel</b>—the ten tribes' kingdom (<a onclick="return mV('Hsa',12,2);">Hsa 12:2</a>) and Judah (<a onclick="return mV('2Ch',19,8);">2Ch 19:8</a>; <a onclick="return mV('2Ch',21,2,4);">21:2, 4</a>).
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<br><br><b>remnant</b>—the elect remnant, which shall survive the previous calamities of Judah, and from which the nation is to spring into new life (<a onclick="return mV('Isa',6,13);">Isa 6:13</a>; <a onclick="return mV('Isa',10,'20-22');">10:20-22</a>).
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<br><br><b>as the sheep of Bozrah</b>—a region famed for its rich pastures (compare <a onclick="return mV('2Ki',3,4);">2Ki 3:4</a>). GESENIUS for Bozrah translates, "sheepfold." But thus there will be tautology unless the next clause be translated, "in the midst of their <i>pasture.</i>" <i>English Version</i> is more favored by the <i>Hebrew.</i>
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<p id="Mic2_13"><b>13. The breaker</b>—Jehovah-Messiah, who <i>breaks</i> through every obstacle in the way of their restoration: not as formerly <i>breaking forth</i> to destroy them for transgression (<a onclick="return mV('Exd',19,22);">Exd 19:22</a>; <a onclick="return mV('Jdg',21,15);">Jdg 21:15</a>), but breaking a way for them through their enemies.
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<br><br><b>they</b>—the returning Israelites and Jews.
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<br><br><b>passed through the gate</b>—that is, through the gate of the foe's city in which they had been captives. So the image of the resurrection (<a onclick="return mV('Hsa',13,14);">Hsa 13:14</a>) represents Israel's restoration.
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<br><br><b>their king</b>—"the Breaker," peculiarly "<i>their</i> king" (<a onclick="return mV('Hsa',3,5);">Hsa 3:5</a>; <a onclick="return mV('Mat',27,37);">Mat 27:37</a>).
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<br><br><b>pass before them</b>—as He did when they went up out of Egypt (<a onclick="return mV('Exd',13,21);">Exd 13:21</a>; <a onclick="return mV('Deu',1,30,33);">Deu 1:30, 33</a>).
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<br><br><b>the Lord on the head of them</b>—Jehovah at their head (<a onclick="return mV('Isa',52,12);">Isa 52:12</a>). Messiah, the second person, is meant (compare <a onclick="return mV('Exd',23,20);">Exd 23:20</a>; <a onclick="return mV('Exd',33,14);">33:14</a>; <a onclick="return mV('Isa',63,9);">Isa 63:9</a>).
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