Micah 7:9
Verse
Context
Israel’s Confession and Comfort
8Do not gloat over me, my enemy! Though I have fallen, I will arise; though I sit in darkness, the LORD will be my light. 9Because I have sinned against Him, I must endure the rage of the LORD, until He argues my case and executes justice for me. He will bring me into the light; I will see His righteousness. 10Then my enemy will see and will be covered with shame— she who said to me, “Where is the LORD your God?” My eyes will see her; at that time she will be trampled like mud in the streets.
Sermons
Derek Melton
Peter HammondSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I will bear the indignation of the Lord - The words of the penitent captives, acknowledging their sins and praying for mercy. Until he plead my cause - And wo to the slanderers, when God undertakes to plead for the fallen who have returned to him with deep compunction of heart, seeking redemption in the blood of the cross.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"The wrath of Jehovah shall I bear, for I have sinned against Him, till He shall fight my fight, and secure my right. He will bring me forth to the light; I shall behold His righteousness. Mic 7:10. And may my enemy see it, and shame cover her, who hath said to me, Where is Jehovah thy God? Mine eyes will see it; now will she be for a treading down, like mire of the streets." Confidence in the help of the Lord flows from the consciousness, that the wretchedness and sufferings are a merited punishment for the sins. This consciousness and feeling generate patience and hope: patience to bear the wrath of God manifesting itself in the sufferings; hope that the sufferings, as inflicted by the righteous God, will cease as soon as the divine justice has been satisfied. Za‛aph: lit., the foaming up of wrath (Isa 30:30); hence strong wrath. This the church will bear, till the Lord conducts its conflict and secures its rights. ריבי is the judicial conflict between Israel and the heathen power of the world. Although, for example, God had given up His nation to the power of its enemies, the nations of the world, on account of its sins, so that they accomplished the will of God, by destroying the kingdoms of Israel and Judah, and carrying away the people into exile; yet they grew proud of their own might in so doing, and did not recognise themselves as instruments of punishment in the hand of the Lord, but attributed their victories to the power of their own arm, and even aimed at the destruction of Israel, with scornful defiance of the living God (cf. Isa 10:5-15; Hab 1:11). Thus they violated the rights of Israel, so that the Lord was obliged to conduct the contest of His people with the heathen, and secure the rights of Israel by the overthrow of the heathen power of the world. For ריב ריבי, see Psa 43:1; for עשׂה משׁפּט, Psa 9:4-5; and for the fact itself, Isa 49:25; Isa 51:22. Mishpât is Israel's right, in opposition to the powers of the world, who would destroy it. The following word יוציאני is not governed by עד אשׁר, as the absence of the copula Vav shows. With these words the hope takes the form of the certain assurance that the Lord will remove the distress, and let Israel see His righteousness. Tsedâqâh is the righteousness of God revealing itself in the forgiveness and restoration of Israel to favour; like tsedâqōth in Mic 6:5 : in actual fact, the salvation of Israel about to be secured, regarded as an emanation of the righteousness of the covenant God; hence parallel to אור. ראה with ב, to look at, so that one penetrates, as it were, into an object, seeing with feasting of the eyes (so also in Mic 7:10). This exaltation of Israel to new salvation it is hoped that the enemy will see (ותרא, opt.), and be covered with shame; for the power of the world is overthrown, in order that Israel may be redeemed out of its power. This desire is a just one, because the enemy has despised the Lord God. For the expression, "Where is Jehovah thy God?" compare Joe 2:17. And Israel will see its fulfilment (תּראינּה with Nun doubled after a sharpened ; see Ewald, 198, a). ‛Attâh, now (seeing the future in spirit, as having already come), the enemy will be trodden down like mire of the streets (for this figure, see Isa 10:6).
Jamieson-Fausset-Brown Bible Commentary
bear--patiently. the indignation of the Lord--His punishment inflicted on me (Lam 3:39). The true penitent "accepts the punishment of his iniquity" (Lev 26:41, Lev 26:43); they who murmur against God, do not yet know their guilt (Job 40:4-5). execute judgment for me--against my foe. God's people plead guilty before God; but, in respect to their human foes, they are innocent and undeserving of their foes' injuries. bring me forth to the light--to the temporal and spiritual redemption. I shall behold his righteousness--His gracious faithfulness to His promises (Psa 103:17).
John Gill Bible Commentary
I will bear the indignation of the Lord,.... The Targum prefaces these words with "Jerusalem saith;'' and they are the words of the prophet, in the name of Jerusalem or the church, resolving in the strength of divine grace to bear the present affliction, which had at least some appearance of divine indignation in it; not against the persons of God's people, who are always the objects of his love, and towards whom there is no fury in him; but against their sins, which are displeasing and abominable to him; and this is not in a vindictive way, for such indignation they could never bear; nor can any creature stand before it, or bear up under it; and, besides, Christ has bore the wrath and indignation of God in this sense for them but it here means the displicency and indignation of God in fatherly chastisements, consistent with the strongest love and affection for them; and to bear this is to be humble under the mighty hand of God, quietly to submit to it, and patiently to endure the affliction, without murmuring and repining, till the Lord pleases to remove it. The reason follows, because I have sinned against him; the best of men sin; sin is the cause and reason of all affliction and distress, whether temporal or spiritual. The consideration of this tends to make and keep good men humble, and quietly submit to the chastising rod of their heavenly father, which they see it is right and proper should be used; and as knowing that they are chastised and afflicted less than their iniquities deserve; and that it is all for their good; a sense of sin stops their mouths, that they have nothing to say against God. The word here used sometimes signifies the offering an expiatory sacrifice for sin to God; and Gussetius (c) thinks this is the meaning of it here; and observes, that with the oblation of a contrite heart, and works of charity, the satisfaction of Christ is to be pleaded, and in our way to be offered up to God the Judge, through faith flying to it; whereby the mind is disposed to bear correction patiently, in hope that favour will quickly shine forth in help and deliverance: until he plead cause, and execute judgment for me; Christ the mighty Redeemer, and powerful and prevalent Mediator, not only pleads the cause of his people with God his Father, and obtains all blessings of grace for them; but he also pleads their cause against their enemies, an ungodly people that strive with them, persecute and distress them; and will in his own time do them justice, and execute vengeance, his righteous judgments, on those that hate them, and rise up against them, as he will on all the antichristian party: he will bring me forth to the light; like a person taken out of prison, or out of a dungeon, to behold and enjoy the light of the sun and day. The sense is, that he will openly espouse the cause of his church, and give her honour and glory publicly before men; bring forth her righteousness as the light, and her judgment as the noon day; and make her innocence appear as clear as the day, and bring her at last to the light of glory; see Psa 37:6; and I shall behold his righteousness: the equity of his proceedings with his people, in chastising and afflicting them, that they are all right and good; his justice in punishing their enemies, and executing judgment on them; his goodness and beneficence to the saints, all his ways being mercy and truth; his faithfulness in the fulfilment of his promises; and the righteousness of Christ, which justifies them before God, renders them acceptable to him, will answer for them in a time to come, and introduce them into his everlasting kingdom and glory. (c) Ebr. Comment. p. 923.
Tyndale Open Study Notes
7:9 I have sinned: The prophet and other godly people recognize their own failure and culpability, yet trust in the Lord for redemption. • The Lord’s righteousness brings salvation and rescue for his people.
Micah 7:9
Israel’s Confession and Comfort
8Do not gloat over me, my enemy! Though I have fallen, I will arise; though I sit in darkness, the LORD will be my light. 9Because I have sinned against Him, I must endure the rage of the LORD, until He argues my case and executes justice for me. He will bring me into the light; I will see His righteousness. 10Then my enemy will see and will be covered with shame— she who said to me, “Where is the LORD your God?” My eyes will see her; at that time she will be trampled like mud in the streets.
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Does Doctrine Matter - Part 9
By Derek Melton1.1K55:40Doctrine2SA 12:13NEH 1:6JOB 42:5MIC 7:9LUK 15:18ROM 6:161TI 4:16In this sermon, the preacher focuses on the importance of the doctrine of repentance in the Christian faith. He emphasizes that repentance is not a one-time event, but rather a lifestyle for believers. The preacher highlights that repentance is the first word of the gospel and the last words of warning from Jesus. He also acknowledges that the doctrine of repentance is rarely taught upon, but it is a crucial aspect of regeneration and necessary for believers to live a righteous life.
Bible Survey - Micah
By Peter Hammond0ISA 9:6MIC 4:2MIC 6:8MIC 7:9MIC 7:15MIC 7:18MAT 6:10MAT 10:34Peter Hammond preaches on the prophet Micah, who highlighted the importance of justice, mercy, and humility in our walk with God. Micah condemned idolatry, immorality, and injustice among the rulers, priests, prophets, and people of Israel. The prophet emphasized the need for repentance, warning of God's judgement on sin and His blessings on the repentant. Micah's prophecies were fulfilled, including the birth of the Prince of Peace in Bethlehem, echoing the teachings of Jesus on justice, mercy, and faith.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I will bear the indignation of the Lord - The words of the penitent captives, acknowledging their sins and praying for mercy. Until he plead my cause - And wo to the slanderers, when God undertakes to plead for the fallen who have returned to him with deep compunction of heart, seeking redemption in the blood of the cross.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"The wrath of Jehovah shall I bear, for I have sinned against Him, till He shall fight my fight, and secure my right. He will bring me forth to the light; I shall behold His righteousness. Mic 7:10. And may my enemy see it, and shame cover her, who hath said to me, Where is Jehovah thy God? Mine eyes will see it; now will she be for a treading down, like mire of the streets." Confidence in the help of the Lord flows from the consciousness, that the wretchedness and sufferings are a merited punishment for the sins. This consciousness and feeling generate patience and hope: patience to bear the wrath of God manifesting itself in the sufferings; hope that the sufferings, as inflicted by the righteous God, will cease as soon as the divine justice has been satisfied. Za‛aph: lit., the foaming up of wrath (Isa 30:30); hence strong wrath. This the church will bear, till the Lord conducts its conflict and secures its rights. ריבי is the judicial conflict between Israel and the heathen power of the world. Although, for example, God had given up His nation to the power of its enemies, the nations of the world, on account of its sins, so that they accomplished the will of God, by destroying the kingdoms of Israel and Judah, and carrying away the people into exile; yet they grew proud of their own might in so doing, and did not recognise themselves as instruments of punishment in the hand of the Lord, but attributed their victories to the power of their own arm, and even aimed at the destruction of Israel, with scornful defiance of the living God (cf. Isa 10:5-15; Hab 1:11). Thus they violated the rights of Israel, so that the Lord was obliged to conduct the contest of His people with the heathen, and secure the rights of Israel by the overthrow of the heathen power of the world. For ריב ריבי, see Psa 43:1; for עשׂה משׁפּט, Psa 9:4-5; and for the fact itself, Isa 49:25; Isa 51:22. Mishpât is Israel's right, in opposition to the powers of the world, who would destroy it. The following word יוציאני is not governed by עד אשׁר, as the absence of the copula Vav shows. With these words the hope takes the form of the certain assurance that the Lord will remove the distress, and let Israel see His righteousness. Tsedâqâh is the righteousness of God revealing itself in the forgiveness and restoration of Israel to favour; like tsedâqōth in Mic 6:5 : in actual fact, the salvation of Israel about to be secured, regarded as an emanation of the righteousness of the covenant God; hence parallel to אור. ראה with ב, to look at, so that one penetrates, as it were, into an object, seeing with feasting of the eyes (so also in Mic 7:10). This exaltation of Israel to new salvation it is hoped that the enemy will see (ותרא, opt.), and be covered with shame; for the power of the world is overthrown, in order that Israel may be redeemed out of its power. This desire is a just one, because the enemy has despised the Lord God. For the expression, "Where is Jehovah thy God?" compare Joe 2:17. And Israel will see its fulfilment (תּראינּה with Nun doubled after a sharpened ; see Ewald, 198, a). ‛Attâh, now (seeing the future in spirit, as having already come), the enemy will be trodden down like mire of the streets (for this figure, see Isa 10:6).
Jamieson-Fausset-Brown Bible Commentary
bear--patiently. the indignation of the Lord--His punishment inflicted on me (Lam 3:39). The true penitent "accepts the punishment of his iniquity" (Lev 26:41, Lev 26:43); they who murmur against God, do not yet know their guilt (Job 40:4-5). execute judgment for me--against my foe. God's people plead guilty before God; but, in respect to their human foes, they are innocent and undeserving of their foes' injuries. bring me forth to the light--to the temporal and spiritual redemption. I shall behold his righteousness--His gracious faithfulness to His promises (Psa 103:17).
John Gill Bible Commentary
I will bear the indignation of the Lord,.... The Targum prefaces these words with "Jerusalem saith;'' and they are the words of the prophet, in the name of Jerusalem or the church, resolving in the strength of divine grace to bear the present affliction, which had at least some appearance of divine indignation in it; not against the persons of God's people, who are always the objects of his love, and towards whom there is no fury in him; but against their sins, which are displeasing and abominable to him; and this is not in a vindictive way, for such indignation they could never bear; nor can any creature stand before it, or bear up under it; and, besides, Christ has bore the wrath and indignation of God in this sense for them but it here means the displicency and indignation of God in fatherly chastisements, consistent with the strongest love and affection for them; and to bear this is to be humble under the mighty hand of God, quietly to submit to it, and patiently to endure the affliction, without murmuring and repining, till the Lord pleases to remove it. The reason follows, because I have sinned against him; the best of men sin; sin is the cause and reason of all affliction and distress, whether temporal or spiritual. The consideration of this tends to make and keep good men humble, and quietly submit to the chastising rod of their heavenly father, which they see it is right and proper should be used; and as knowing that they are chastised and afflicted less than their iniquities deserve; and that it is all for their good; a sense of sin stops their mouths, that they have nothing to say against God. The word here used sometimes signifies the offering an expiatory sacrifice for sin to God; and Gussetius (c) thinks this is the meaning of it here; and observes, that with the oblation of a contrite heart, and works of charity, the satisfaction of Christ is to be pleaded, and in our way to be offered up to God the Judge, through faith flying to it; whereby the mind is disposed to bear correction patiently, in hope that favour will quickly shine forth in help and deliverance: until he plead cause, and execute judgment for me; Christ the mighty Redeemer, and powerful and prevalent Mediator, not only pleads the cause of his people with God his Father, and obtains all blessings of grace for them; but he also pleads their cause against their enemies, an ungodly people that strive with them, persecute and distress them; and will in his own time do them justice, and execute vengeance, his righteous judgments, on those that hate them, and rise up against them, as he will on all the antichristian party: he will bring me forth to the light; like a person taken out of prison, or out of a dungeon, to behold and enjoy the light of the sun and day. The sense is, that he will openly espouse the cause of his church, and give her honour and glory publicly before men; bring forth her righteousness as the light, and her judgment as the noon day; and make her innocence appear as clear as the day, and bring her at last to the light of glory; see Psa 37:6; and I shall behold his righteousness: the equity of his proceedings with his people, in chastising and afflicting them, that they are all right and good; his justice in punishing their enemies, and executing judgment on them; his goodness and beneficence to the saints, all his ways being mercy and truth; his faithfulness in the fulfilment of his promises; and the righteousness of Christ, which justifies them before God, renders them acceptable to him, will answer for them in a time to come, and introduce them into his everlasting kingdom and glory. (c) Ebr. Comment. p. 923.
Tyndale Open Study Notes
7:9 I have sinned: The prophet and other godly people recognize their own failure and culpability, yet trust in the Lord for redemption. • The Lord’s righteousness brings salvation and rescue for his people.