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Micah 7

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Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: there is no cluster to eat: my soul desired the firstripe fruit.

2

The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.

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3

That they may do evil with both hands earnestly, the prince asketh, and the judge asketh for a reward; and the great man, he uttereth his mischievous desire: so they wrap it up.

4

The best of them is as a brier: the most upright is sharper than a thorn hedge: the day of thy watchmen and thy visitation cometh; now shall be their perplexity.

5

Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.

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6

For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.

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7

Therefore I will look unto the Lord; I will wait for the God of my salvation: my God will hear me.

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8

Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me.

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9

I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness.

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10

Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets.

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11

In the day that thy walls are to be built, in that day shall the decree be far removed.

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12

In that day also he shall come even to thee from Assyria, and from the fortified cities, and from the fortress even to the river, and from sea to sea, and from mountain to mountain.

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Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings.

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14

Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old.

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According to the days of thy coming out of the land of Egypt will I shew unto him marvellous things.

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16

The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf.

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17

They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the Lord our God, and shall fear because of thee.

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Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.

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He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.

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20

Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.

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Micah 7

In this closing chapter, Micah laments his isolation as a righteous man in a society consumed by moral decay—where brothers betray each other, children dishonor parents, and neighbors cannot be trusted even within family bonds. The prophet declares that he will wait for the God of his salvation, trusting that the Lord will hear him despite the judgment that has befallen his people. Micah then shifts to a corporate confession in which the people acknowledge their stumbling and falling into transgression, yet express confidence that the Lord will hear their plea and restore them to the light of His salvation. The text affirms that though the people have fallen into darkness, the Lord will become their light, and though they have wandered in exile, the Lord will guide them back to their land. The chapter culminates in a magnificent doxology celebrating God's incomparable attributes: "Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? He does not retain his anger forever, because he delights in steadfast love." This affirmation of divine mercy, forgiveness, and love—extended specifically to the covenant remnant—provides the theological resolution to the book's cycle of judgment and restoration. In redemptive history, Micah's final chapter encapsulates the entire biblical narrative arc: judgment for sin, humiliation and exile, but ultimately restoration through God's inexhaustible covenant mercy.

Micah 7:16

The nations shall see and be ashamed of all their might; they shall lay their hands on their mouths; their ears shall be deaf—the nations' futile opposition to God's purposes will result in shame and silence as they recognize their own powerlessness. The image of laying hands on their mouths signifies enforced silence and the inability to boast or mock. The deafness of their ears shows that they will be unable to hear or heed any further counsel or resistance. The shame of the nations flows from the recognition of their powerlessness before God's might. This verse asserts that vindication of God's people involves the humbling and silencing of opposing powers. The contrast between the might of the nations and their ultimate powerlessness emphasizes God's supremacy.

Micah 7:17

They shall lick dust like the serpent, like the crawling things of the earth; they shall come trembling out of their fortresses; they shall turn in fear to the LORD our God, and they shall be in fear of you—the nations will be brought to complete abasement and submission, depicted through the image of serpents licking dust. The trembling emergence from fortifications shows that no human defensive structure can withstand God's might. The turning to the LORD in fear shows that recognition of God's power will finally break through the nations' resistance and pride. The phrase 'the LORD our God' affirms that the God of Israel is ultimately the God of all peoples, and all will eventually acknowledge His sovereignty. This verse describes the ultimate humbling of opposition and the universal recognition of God's authority.

Micah 7:18

Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? He does not retain his anger forever, because he delights in steadfast love—the book concludes with a doxology celebrating God's mercy and forgiveness, emphasizing pardon and the transcendence of God's love over His judgment. The rhetorical question 'Who is a God like you?' invokes the incomparability of the God of Israel and frames mercy as the defining characteristic of God's nature. The explicit focus on the remnant shows that God's mercy operates to preserve and restore a faithful people. The phrase 'does not retain his anger forever' establishes that judgment is not the final word; love and forgiveness ultimately prevail. The delight in steadfast love shows that mercy flows from God's essential nature and deepest desires.

Micah 7:19

He will again have compassion upon us; he will tread our iniquities under foot; and you will cast all our sins into the depths of the sea—God promises renewed compassion and the complete erasure of the people's sins, removing them irreversibly into the depths of the sea. The image of treading iniquities under foot shows sin being conquered and subjugated, no longer having power over the people. The casting of sins into the depths of the sea suggests absolute removal and the impossibility of recovery or reminder. The renewal of compassion affirms that divine mercy will flow again after judgment. The address shifts from third person to second person ('you will cast'), possibly indicating the prophet speaking directly to God or the people speaking in liturgical context. This verse affirms the absolute forgiveness that characterizes redemption.

Micah 7:20

You will show faithfulness to Jacob and steadfast love to Abraham, as you have sworn to our ancestors from the days of old—the final verse anchors the promise of forgiveness and restoration in the ancient covenants with Jacob and Abraham, showing that redemption fulfills the foundational promises. The explicit mention of oaths sworn in ancient times establishes that restoration is not new grace but the fulfillment of long-established commitments. The reference to 'faithfulness to Jacob' and 'steadfast love to Abraham' connects the future restoration to the patriarchal covenants and to God's consistent character throughout history. The phrase 'from the days of old' emphasizes the continuity of God's purposes from ancient times to present and future. This final verse of Micah affirms that God's redemptive purposes, rooted in covenantal commitment, will ultimately be accomplished, bringing the book full circle from judgment to restoration and fulfilling the trajectory from the first chapter's warnings to the final chapter's hope.

Micah 7:6

For the son treats the father with contempt, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; a man's enemies are the members of his own household—the social disintegration extends to family relationships, where children rebel against parents and in-laws conflict with each other. The catalog of family breakdown (son against father, daughter against mother, daughter-in-law against mother-in-law) shows the systematic destruction of the most fundamental relationships. The concluding statement that 'a man's enemies are members of his own household' establishes that intimacy has been replaced by enmity. This verse echoes Jesus's citation of this passage (Matthew 10:35-36) and shows that profound social breakdown can fracture even the most fundamental human bonds. The complete isolation described here prepares for the shift toward sole reliance on God.

Micah 7:7

But as for me, I will look to the LORD; I will wait for the God of my salvation; my God will hear me—following the picture of complete social breakdown, Micah asserts his personal faith and trust in God despite the surrounding corruption. The shift from the second-person condemnation and instruction of previous verses to the first-person affirmation shows the prophet's own commitment to faith and hope. The triple affirmation ('I will look,' 'I will wait,' 'my God will hear me') emphasizes the certainty and personal nature of Micah's faith. The transition from isolation and enmity to the recognition that God hears establishes that relationship with God transcends all human rupture. This verse turns the corner from judgment and lamentation toward hope and restoration.

Micah 7:8

Do not rejoice over me, O my enemy; when I fall, I shall rise; when I sit in darkness, the LORD is my light—Micah (possibly representing the faithful remnant or Jerusalem) addresses enemies who gloat over the people's downfall, asserting confidence in ultimate restoration. The image of falling and rising again shows that judgment is not permanent, and restoration follows. The image of sitting in darkness (ignorance, despair, exile) with the LORD as light shows that divine presence brings hope even in the darkest circumstances. The direct address to the enemy warns them not to assume that the downfall is permanent or that their opposition will ultimately prevail. This verse asserts the principle that judgment, though severe, is not final, and God's light ultimately dispels all darkness.

Micah 7:9

I must bear the indignation of the LORD, because I have sinned against him, until he takes up my cause and executes justice for me; he will bring me out to the light, and I shall see his vindication—the speaker accepts responsibility for judgment and acknowledges that bearing indignation is appropriate response to sin. The phrase 'until he takes up my cause' shows confidence that God will ultimately act on behalf of the faithful, despite present judgment. The promise of being brought 'out to the light' and seeing God's vindication expresses the hope that judgment will give way to exoneration and restoration. The acknowledgment of sin (present tense, not past) shows that the speaker recognizes ongoing need for repentance and transformation. This verse models the righteous response to judgment: acceptance of responsibility, trust in God's ultimate vindication, and hope for restoration.

Micah 7:10

Then my enemy will see, and shame will cover her who said to me, 'Where is the LORD your God?' My eyes will see her downfall; now she will be trampled down like the mire of the streets—the vindication of the righteous will be accompanied by the shaming and downfall of the enemies who mocked God's power and the faithfulness of God's people. The mockery 'Where is the LORD your God?' expresses the enemy's doubt that God will deliver, and the promise that they will see God's vindication answers this mockery definitively. The image of trampling in mire shows the complete humiliation and debasement of the enemy. The promise that 'my eyes will see her downfall' shows that the righteous will witness the vindication personally. This verse assures the faithful that their trust in God will be vindicated publicly and that mockers will face shame.

Micah 7:1

Woe is me! For I have become like the one who gathers summer fruit, as the gleaner after the harvest, and finds no cluster to eat; there is no first-ripe fig for which I hunger—Micah expresses his grief over the people's moral corruption, comparing himself to a gleaner finding no fruit. The image of searching for summer fruit or gleanings without finding sustenance expresses the prophet's anguish at spiritual emptiness and the absence of righteous people. The specific reference to figs (associated with peace and security in earlier passages) emphasizes the loss of comfort and satisfaction. The prophet's personal identification with the search for fruit shows his emotional investment in the people's condition and his desire for their restoration. This verse transitions from the legal judgment of chapter 6 to the prophet's lamentation and hope for renewal.

Micah 7:12

In that day they will come to you from Assyria and the cities of Egypt, and from Egypt to the River, and from sea to sea and from mountain to mountain—the promise of restoration extends to the gathering of diaspora Jews from throughout the world, representing the return from exile and the gathering of scattered Israel. The specific mention of Assyria and Egypt recalls the locations of Israel's greatest exiles and represents the breadth of diaspora from which return will occur. The comprehensive geographic language (from sea to sea, from mountain to mountain) suggests the universal scope of gathering. The phrase 'come to you' indicates that Jerusalem/Zion will be the destination and center to which the scattered return. This verse promises that exile is not permanent and that God will accomplish the regathering of the dispersed people.

Micah 7:13

But the land shall be desolate because of its inhabitants, for the fruit of their deeds—the vision of restoration is tempered by the acknowledgment that the land will be desolate as a consequence of the people's deeds, showing that judgment is real and carries consequences. The principle of cause and effect (desolation flows from inhabitants' evil deeds) maintains the connection between sin and judgment. The word 'but' marks this as a qualification or reality-check within the hopeful vision, showing that hope is not naive or disconnected from judgment. The image of the land being desolate because of the fruit of deeds emphasizes that justice operates through natural consequences of rebellion. This verse maintains the realism that judgment is serious, even as hope for restoration is affirmed.

Micah 7:14

Shepherd your people with your staff, the flock of your inheritance, living alone in a forest amid a garden; let them feed in Bashan and Gilead as in the days of old—the people pray to God (or God addresses the future shepherd-king) asking for care and pasture like in ancient days. The image of the flock of God's inheritance emphasizes that the people are God's possession and responsibility. The vision of living alone in a forest amid a garden suggests security and protection in a place set apart and nurtured. The specific reference to Bashan and Gilead, historically rich pasture lands, expresses longing for abundance and security. The phrase 'as in the days of old' shows nostalgia for the secure, prosperous days of Israel's early monarchy. This verse expresses the people's yearning for restoration and reunion with God under protective leadership.

Micah 7:15

As in the days when you came out of the land of Egypt, I will show them marvelous things—God promises that restoration will be accompanied by miraculous signs comparable to the exodus, showing that the second redemption will equal or surpass the first. The explicit comparison to the exodus establishes that restoration is understood as a second redemption, replicating God's foundational act of liberation. The promise of marvelous things (miraculous deeds) shows that God will demonstrate power and faithfulness through wonders. The connection between ancient exodus and future restoration shows that God's character and power are consistent throughout history. This verse affirms that the God who redeemed Israel from Egypt will accomplish Israel's restoration from exile.

Micah 7:11

A day for the building of your walls! In that day the boundary shall be far extended—the promise shifts to the physical and political restoration of the nation, with walls (defenses and demarcation of the city) being rebuilt and boundaries being extended. The exclamatory form ('A day for building!') expresses joy and thanksgiving for the promised restoration. The extension of boundaries suggests not merely rebuilding of what was lost but expansion and increase. The reference to walls connects to earlier imagery of Jerusalem's destruction and shows that restoration involves rebuilding of the physical and political structures. This verse emphasizes that redemption is not merely spiritual but material, involving the restoration of homeland and political identity.

Micah 7:2

The faithful have disappeared from the land, and there is none upright among mortals; they all lie in wait for blood, and each hunts the other with a net—Micah catalogs the comprehensive absence of righteousness and the prevalence of predatory behavior throughout society. The disappearance of the faithful and the absence of the upright establish that moral darkness has permeated all social levels. The predatory imagery (lying in wait for blood, hunting with nets) shows that people hunt each other like animals, the complete inversion of covenantal community. The universal language ('all,' 'each') suggests that corruption is systemic and universal, leaving no refuge. This verse deepens the lament for moral breakdown and establishes the darkness from which the message of hope must emerge.

Micah 7:3

Their hands are skilled to do evil; the official and the judge ask for a bribe, and the powerful dictate what they desire; thus they weave it together—the prophet specifies that moral inversion extends from the skilled pursuit of evil (habit and ability) to the corruption of justice (bribes to judges and officials). The image of officials and judges as bribe-takers shows that the institutions meant to provide justice have become instruments of corruption. The description of the powerful dictating outcomes (having might to enforce their will) shows that justice has given way to tyranny. The final phrase 'thus they weave it together' suggests that corruption is systematic and coordinated, not accidental or isolated. This verse shows that the comprehensive darkness extends through all levels of society and all institutions.

Micah 7:4

The best of them is like a brier, and the most upright of them is like a thorny hedge; the day of their sentries, of their punishment, has come; now their confusion is upon them—even the best and most upright are compared to briars and thorns, showing that society has become universally hostile and unproductive. The announcement that 'the day of their punishment has come' indicates that judgment is not distant future but imminent reality. The 'confusion' that comes upon them suggests disorientation and the collapse of social order, the natural consequence of universal corruption. The reference to 'sentries' (watchers or prophets) whose day has come suggests that God's warning through prophets has culminated in judgment. This verse announces that the darkness described in 7:1-3 is reaching its culmination in judgment.

Micah 7:5

Put no trust in a friend; have no confidence in a companion; guard the doors of your mouth from her who lies in your bosom—Micah instructs the people that in the midst of universal corruption, even the closest relationships cannot be trusted and betrayal is inevitable. The specific mention of a companion in one's bed shows that even the most intimate relationships are compromised by the general moral corruption. The warning to guard speech even from family members shows the thoroughness of the breakdown of trust. The instruction to rely on no one establishes the isolation that results from universal corruption and the social breakdown. This verse describes the relational devastation that flows from comprehensive moral failure.