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MICAH 7

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

CONTEXTUAL INSIGHTS

1. This chapter can be analyzed by who is speaking and who is being spoken to. See note at Mic. 7:1.
   
   
2. The NIV Bible outlines the speakers as
   1. Micah, Mic. 7:1-7, 11-13, 16-20
   2. Zion, Mic. 7:8-10, 14
   3. YHWH, Mic. 7:15
   
   
3. It is difficult
   1. to separate the prophet speaking and YHWH speaking
   2. because Hebrew poetry changes SUBJECTS and PRONOUNS (i.e., SINGULAR, PLURAL) often for literary effect

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MICAH 7:1-6
 ¹"Woe is me! For I am
 Like the fruit pickers and the grape gatherers.
 There is not a cluster of grapes to eat,
  Or a first-ripe fig which I crave.
 ²The godly person has perished from the land,
 And there is no upright person among men.
 All of them lie in wait for bloodshed;
 Each of them hunts the other with a net.
  ³Concerning evil, both hands do it well.
 The prince asks, also the judge, for a bribe,
 And a great man speaks the desire of his soul;
 So they weave it together.
 ⁴The best of them is like a briar,
 The most upright like a thorn hedge.
 The day when you post a watchman,
 Your punishment will come.
 Then their confusion will occur.
 ⁵Do not trust in a neighbor;
 Do not have confidence in a friend.
 From her who lies in your bosom
 Guard your lips.
 ⁶For son treats father contemptuously,
 Daughter rises up against her mother,
 Daughter-in-law against her mother-in-law;
 A man's enemies are the men of his own household.

7:1 "Woe is me!" This is an individual lament (BDB 47), although at times it moves into the area of a corporate plea. This is a common literary technique of the Psalms (cf. Ps. 5,13,22,55,71).

It is uncertain who is speaking:

1. the prophet himself
2. the prophet as YHWH's spokesperson
3. the prophet on behalf of the godly remnant
4. Samaria (JPSOA footnote, "the speaker is FEMININE, cf. Mic. 6:16)

The NASB has left out the term "summer" (BDB 884) which denotes "heat." This gathering is not the initial harvest, but the last pickings of the post-harvest season. YHWH waited and waited for fruit, but there was never a harvest (cf. Isaiah 5)!

▣ "Like the fruit-pickers and the grape gatherers" Micah craves righteousness (or a righteous people or righteous leadership, i.e., Mic. 7:3) as a hungry man craves food (cf. Matt. 5:6). The concept of righteousness as food is found throughout the Bible (cf. Amos 6:12; John 15:1-8; Phil. 1:11; Gal. 5:23).

The Jewish Publication Society of America (JPSOA) says Mic. 7:1 refers to Samaria. They search for food, but cannot find it because of

1. the siege
2. God's famine, cf. Deuteronomy 27-28)

The JPSOA continues this thought through Mic. 7:7.

However, I think this context relates to Jerusalem.

1. in one sense they are too late (i.e., the harvest of their unrighteousness has occurred—exile)
2. in another sense they are too early (i.e., the promise of restoration in the future has not yet come)

▣ "first ripe fig, which I crave" These early figs were very sweet and sought after. They first appeared in June, although, the major harvest did not occur until August. Micah (as God's spokesman) is searching for righteousness as a man longs for these first figs.

7:2 "The godly person" This is the ADJECTIVE (BDB339) form of the covenant term, hesed, which means God's unconditional, no strings attached, covenant loyalty (e.g., Mic. 7:18; 6:8; 7:18; Jer. 5:1). It is parallel to "upright person." This is referring to a covenantly faithful person, of which there is none (e.g., Ps. 12:1; Isa. 57:1)!

SPECIAL TOPIC: LOVINGKINDNESS (hesed)

▣ "All of them lie in wait for bloodshed" The VERB (BDB 70, KB 83) is a Qal IMPERFECT, which is often used in Joshua and Judges and is translated "ambush." This is imagery of hunting to describe the scheming violence of the elite of the covenant people (i.e., the greedy, wealthy, powerful leaders).

This term (BDB 196) is literally "blood." It is used often in the eighth century prophets (mostly Ezekiel, cf. Hosea 1:4; 4:2; 6:8; 12:14; Jonah 1:14; Micah 3:10) to describe violence and death.

SPECIAL TOPIC: BLOOD

▣ "Each of them hunts the other with a net" They exploit each other at every opportunity. Their motto would be "more and more for me at any cost!" Persons made in God's image, covenant partners, have no value!

7:3 "Concerning evil, both hands do it well" This is another striking allusion to ambidextrous evil. The VERB (BDB 405, KB 408, Hiphil INFINITIVE CONSTRUCT) means to do something well or thoroughly. Here a word normally used of doing something good is used of planned, purposeful evil!

▣ "The prince asks, also the judge, for a bribe" The leaders were seeking personal gain (i.e., bribe, cf. Mic. 3:11; Exod. 23:8; Deut. 10:17; 16:19; 27:25) instead of justice.

▣  "And a great man speaks the desire of his soul;

So they weave it together" This verse describes the corrupt judicial and political situation (cf. Mic. 3:1-12; Isa. 59:9-12; Jer. 8:8-12; 22; 23; 26:12-15). The wealthy man tells the judges and governmental officials what he wants and they find a way to get it for him, no matter what it takes. God's covenant people have become corrupt. They look and act just like all other fallen nations!

The VERB "weave" (BDB 721, KB 783, Piel IMPERFECT) is found only here. The related form is found in Joel 2:7 as "deviate" or "swerve." This term may be a play on the concept of sin as a deviation from God's standard (i.e., righteousness).

7:4 This seems to be sarcasm (cf. JPSOA translation), but it is possibly related to the idea that everything they tried to do to prepare for invasion did not work (cf. Isa. 22:5). There seems to be a change of subject in Mic. 7:4.

The first two lines describe the ungodly mentioned in Mic. 7:2-3. However, the next three lines may refer to

1. the prophets (watchmen, cf. Jer. 6:17; Ezek. 3:17; Hos. 9:8)
2. Judah's preparations for siege

▣ "confusion" This term (BDB 100) is used to describe God's judgment (e.g., Isa. 22:5).

7:5-6 These verses show

1. the level of corruption that had occurred within the Judean society
2. the stress caused by the siege

Everyone was out for personal gain (cf. Mic. 7:2-3; Jer. 9:4; 12:6). There were no true friends (i.e., Prov. 17:17; 27:6,9).

This verse has two IMPERFECTS used as JUSSIVES and one IMPERATIVE:

1. "do not trust" ‒ BDB 52, KB 63, Hiphil IMPERFECT used as a JUSSIVE
2. "do not have confidence" ‒ BDB 105, KB 120, Qal IMPERFECT used as a JUSSIVE
3. "guard" ‒ BDB 1036, KB 1581, Qal IMPERATIVE

7:6 "son treats father contemptuously" The VERB (BDB 614, KB 663, Piel PARTICIPLE) means "treat with contempt," "dishonor," or "scoff" (e.g., Deut. 32:15; Jer. 14:21; Nahum 3:6). This is a violation of the Ten Words (cf. Exod. 20:12). This imagery is also used in the NT in an eschatological sense (cf. Matt. 10:35-36; Mark 13:12; Luke 12:53). God knows how this feels (cf. Mic. 2:18).

NASB (UPDATED) TEXT: MICAH 7:7-8
 ⁷"But as for me, I will watch expectantly for the Lord;
 I will wait for the God of my salvation.
 My God will hear me.
 ⁸Do not rejoice over me, O my enemy.
 Though I fall I will rise;
 Though I dwell in darkness, the Lord is a light for me.

7:7 "I will watch expectantly for the Lord" Notice the sharp contrast between Mic. 7:7 and Mic. 7:1-6. The VERB (BDB 859, KB 1044, Piel IMPERFECT) is used in a COHORTATIVE sense. Patient trusting in God's actions is evidence of faith (e.g., Ps. 38:15; 39:7; 42:5; 130:5; Isa. 8:17; Lam. 3:25).

▣ "I will wait for the God of my salvation" What a wonderful title for YHWH (e.g., Ps. 25:5; 79:9; Isa. 12:2; Hab. 3:18). Notice the personal element ("my") in the divine title. The VERB (BDB 403, KB 407) is a Hiphil COHORTATIVE; the remnant waits patiently and YHWH acts decisively. These two (three) poetic lines are parallel and describe a faithful, trusting, covenant follower of YHWH.

SPECIAL TOPIC: DESCRIPTIVE TITLES FOR GOD

SPECIAL TOPIC: SALVATION (OT Term)

SPECIAL TOPIC: THE REMNANT (three senses)

▣ "My God will hear me" Micah has previously announced that YHWH will not hear and respond to the prayers of evil Israelites or Judeans (e.g., Mic. 3:4), but He will surely hear and respond to those who keep His covenant in faith (cf. Mic. 6:8).

7:8-13 The interpretive question is, "Does Mic. 7:8 go with Mic. 7:7 or start a new strophe?" Most English translations start a new thought at Mic. 7:8 (NKJV, NRSV, TEV, NJB, but not NASB).

It seems that Mic. 7:8-10 may need to be separate from Mic. 7:11-13 because the last two verses reflect the will of YHWH for future restoration and universal influence. The NET Bible, p. 1630, #15, suggests vv. 8-10 reflect personified Jerusalem.

7:8 "Do not rejoice over me" The VERB (BDB 403, KB 407) is a Hiphpael COHORTATIVE. The immediate judgment of YHWH will be reversed!

▣ "O my enemy" The enemy here could be the invading nations (JPSOA footnote, Heb. FEMININE, apparently referring to Damascus, cf. v. 10), but in reality the enemy was the sin nature of the covenant people (all people). This reminds me of the prayer in Ps. 19:12-13.

▣ "Though I fall I will rise" The VERB (BDB 877, KB 1086) is a Qal PERFECT. This could refer to individual restoration or the corporate restoration (i.e., Ezekiel 37) from the Exile (possibly purposeful ambiguity, cf. Mic. 4:13).

▣ "Though I dwell in darkness" The VERB (BDB 442, KB 444, Qal IMPERFECT) means "to sit" or "to dwell." It is imagery for the current difficult situation.

Darkness is used often in the OT as the opposite of "light." This term can refer to an eschatological situation (e.g., Isa. 9:1; 29:18). The author feels cut off from YHWH because of the corporate sin and the resulting judgment (cf. Isa. 6:5). The worst aspect of judgment is the absence of God's personal presence!

▣ "the Lord is a light for me" This is a striking biblical imagery for

1. truth versus falsehood
2. healing and health versus rottenness and corruption
3. moral goodness versus evil
4. joy versus gloom

Notice this verse personifies this Light as God (cf. Ps. 27:1; Isa. 60:20; 1 Tim. 6:16; 1 John 1:5). Knowing Him, obeying Him, serving Him forms believers' personal relationship with God (i.e., same personification is found in John 14:6).

In Isa. 9:2 people will see a great light and a light will shine on them. This Messianic light is Jesus (cf. John 8:12; 12:35-36,46). Verse 8 highlights God's presence with the faithful in times of distress, while Mic. 7:9 promises a future day of personal physical encounter.

SPECIAL TOPIC: DESCRIPTIVE TITLES FOR GOD

NASB (UPDATED) TEXT: MICAH 7:9-13
 ⁹"I will bear the indignation of the Lord
 Because I have sinned against Him,
 Until He pleads my case and executes justice for me.
 He will bring me out to the light,
  And I will see His righteousness.
 ¹⁰Then my enemy will see,
 And shame will cover her who said to me,
 'Where is the Lord your God?'
 My eyes will look on her;
 At that time she will be trampled down,
 Like mire of the streets.
 ¹¹It will be a day for building your walls.
 On that day will your boundary be extended.
 ¹²It will be a day when they will come to you
 From Assyria and the cities of Egypt,
 From Egypt even to the Euphrates,
 Even from sea to sea and mountain to mountain.
 ¹³And the earth will become desolate because of her inhabitants,
 On account of the fruit of their deeds.

7:9 "Because I have sinned against Him" Micah (like Moses, Isaiah, and Daniel) acts as a representative of the people. Personal disaster, as well as corporate disaster, is directly related to our individual and corporate rebellion against God (cf. Deuteronomy 27-28)! Many godly Judeans will suffer because of their rebellious society.

Again there is the fluidity between "I" (NASB) and "we" (TEV). This prophet is acknowledging the sin of his society (cf. Isa. 6:5). Sin is the problem, exile the result, but restoration is the sure hope and promise of God.

▣ "Until He pleads my case" This legal imagery is also seen in Mic. 6:1-5. In different passages God acts as

1. a prosecuting attorney (e.g., Mic. 6:2)
2. a defense attorney (Mic. 7:9)
3. as well as judge

This is similar to the heavenly advocate in Job 16:19, described in Job 19:25-27.

▣ "He will bring me out to the light" This is a play on God as light in Mic. 7:8 line 3. God is light and He brings truth to light (cf. Ps. 37:6).

▣ "I will see His righteousness" God's character as Righteous Judge is seen in His judicial actions. God's character as Merciful Father is also seen in His forgiveness and restoration (i.e., forensic justification by grace through faith). He will make good His promises to the faithful remnant and to humanity! This is similar to Job's statement in Job 19:25-27.

Several times in this context "see" is used.

1. Mic. 7:9 line 5
2. Mic. 7:10 line 3
3. Mic. 7:16 line 1
4. Ps. 17:15
5. Matt. 5:8
6. Heb. 12:14
7. 1 John 3:2
8. Rev. 22:4

SPECIAL TOPIC: RIGHTEOUSNESS

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)

7:10 "Then my enemy will see" The VERB (BDB 906, KB 1157) is JUSSIVE in form, but IMPERFECT in meaning. True revelation will be revealed to all at the time of God's victorious coming.

▣ "Where is the Lord your God" All ancient wars involved the national gods. The Jews were confused in their theology concerning YHWH's help on behalf of "the nations" who judged His people (cf. Habakkuk). YHWH used godless nations to bring His rebellious people back to Himself. Yet, He will also judge those nations (i.e., Assyria, Babylon) which He used.

At first the Jews would have thought that the gods of these pagan nations were stronger than YHWH, but the reality was that it was their sin (cf. Mic. 7:9), not YHWH's impotence, that caused their demise. YHWH will vindicate His name (cf. Ezek. 36:22-38) by also judging the invading nations (cf. Mic. 7:13).

▣  "she will be trampled down,

Like mire of the streets" The CONSTRUCT "mud of the streets" (BDB 376 and 299) is often used as imagery of defeat (e.g., 2 Sam. 22:43; Ps. 18:42; Zech. 10:5), as is "lick the dust" in Mic. 7:17 (cf. Isa. 49:23).

7:11 This verse seems to refer to the city of Jerusalem, however, the phrase for "building your walls" (BDB 124 and 154 CONSTRUCT) is not usually used for city walls (cf. Amos 9:11), but for boundary markers (e.g., Isa. 54:11). So, the capital may be imagery for all the people of God.

The "walls of the city" was an idiom referring to its security. YHWH will restore His people's land and confidence in Himself.

7:12 "they will come to you" There have been three major theories as to how to interpret this verse:

1. the Jews returning home from the Exile
2. all the nations coming with tribute to the restored people of God
3. Israel's ideal boundaries

The MT is reflected in the NASB. The UBS Text Project, p. 333, gives it a "B" rating (some doubt). However, it states that the NRSV, REB probably reflect the original Hebrew text, but that there are no textual witnesses available.

7:13 "On the account of the fruit of their deeds" Outside of the Promised Land, there will be judgment and calamity because of the nation's sins (as there was in Canaan because of Israel's sin, cf. Mic. 7:9). Sin has results (cf. Rom. 3:9-18; 8:19-22; Gal. 6:7).

NASB (UPDATED) TEXT: MICAH 7:14-20
  ¹⁴"Shepherd Your people with Your scepter,
 The flock of Thy possession
 Which dwells by itself in the woodland,
 In the midst of a fruitful field.
 Let then feed in Bashan and Gilead
 As in the days of old.
 ¹⁵As in the days when you came out from the land of Egypt,
 I will show you miracles."
  ¹⁶Nations will see and be ashamed
 Of all their might.
 They will put their hand on their mouth,
 Their ears will be deaf.
 ¹⁷They will lick the dust like a serpent,
 Like reptiles of the earth.
 They will come trembling out of their fortresses;
 To the Lord our God they will come in dread,
 And they will be afraid before Thee.
 ¹⁸Who is a God like You, who pardons iniquity
 And passes over the rebellious act of the remnant of His possession?
 He does not retain His anger forever,
 Because He delights in unchanging love.
 ¹⁹He will again have compassion on us;
 He will tread our iniquities underfoot.
 Yes, Thou wilt cast all their sins
 Into the depths of the sea.
 ²⁰Thou will give truth to Jacob
  And unchanging love to Abraham,
 Which thou didst swear to our forefathers
 From the days of old.

7:14 "Shepherd Your people with Your scepter" The VERB (BDB 944 I, KB 1258) is a Qal IMPERATIVE MASCULINE, SINGULAR. This last section of the book is a prayer addressed to the Covenant God. The hope of Mic. 7:7 is expanded! Here is a combination of the shepherd imagery and the kingly imagery (cf. Ps. 23 also Isa. 40:11; Micah 2:12; 4:6-7; 5:4; Zech. 9:16). God is both Shepherd and King.

The word "scepter" (BDB 986) can refer to a royal scepter or a shepherd's rod.

Is this imagery of

1. confinement, NJB
2. unity, NKJV
3. abundance
4. purity

This term (BDB 502) can refer to

1. a good pasture land (i.e., parallel to Bashan and Gilead)
2. a forest (cf. Isa. 10:18; 29:17; 32: 15; i.e., with many predators)
3. Mt. Carmel (known for its fertility) is found in the Septuagint, Peshitta, and Vulgate translations

▣ "Let them feed" This VERB (BDB 944 I, KB 1258, Qal IMPERFECT, but JUSSIVE in meaning) is from the same root as "Shepherd" (IMPERATIVE in line 1). The sense of Mic. 7:14 is that the people were confined, but now freed, as they were in the Exodus by YHWH's power!

▣ "Bashan and Gilead" This was the rich pasture area in the northern trans-jordan region that was known for fertility and prosperity.

▣ "As in the days of old" This is an idiom for covenant renewal (cf. Isa. 63:11; Amos 9:11). It refers to the beginning of the nation at the Exodus.

SPECIAL TOPIC: FOREVER ('olam)

7:15 God reminds them of His historical acts on their behalf. There is a good summary in Nehemiah 9.

1. Neh. 9:9-14 (Exodus)
2. Nehemiah 15-21 (wilderness wanderings)
3. Nehemiah 22-25 (the conquest of Canaan)

He urges them to remember His wonderful provisions during the wilderness wandering period (cf. Exodus ‒ Numbers), which was also a period of judgment.

7:16 The nations who confronted God's people were humbled (i.e., "put their hands on their mouth," e.g., Jdg. 18:19; Job 21:5; 29:9; 40:4). It will be so again because His renewed covenant people go forth in His power and presence (cf. Psalm 2).

7:17-18 The Tyndale Commentary, vol. 23A, has an interesting comparison between God's deliverance at the Red Sea (expressed in Moses' song) and Micah's victory praise (p. 203):

1. "tremble" (BDB 919), Exod. 15:14 and Micah 7:17
2. "dread" (BDB 808), Exod. 15:16 and Micah 7:17
3. immobility caused by fear, Exod. 15:16 and Micah 7:16 (different term)
4. God's mighty acts, Exod. 15:11 and Micah 7:15 (different term)
5. Israel as God's inheritance (BDB 635), Exod. 15:17 and Micah 7:14,18
6. same rhetorical question, Exod. 15:11, "who is like Thee" and Micah 7:18, "who is like Thee"
7. enemies cast into the sea, Exod. 15:1,4-5 and Micah 7:19

Bruce Waltke adds, "Moses' song looked back upon the Lord's victory; Micah's song looks forward in faith to an even great wonder" (p. 203).

7:17 "They will lick the dust like a serpent,

  Like reptiles of the earth" There are two basic possibilities:

1. kissing the victor's feet (cf. Ps. 72:9; Isa. 49:23, this was a Hebrew idiom of military defeat)
2. unclean animals (cf. Gen. 3:14; Leviticus 11)

The question is whether this verse

1. simply records the fear of the nations in light of YHWH's power and love for Israel
2. describes the conversion of the nations

In context option #1 fits best, but in light of the NT option #2 fits best.

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN.

7:18 "Who is a God like You" This refers to the graciousness of God and is a play on the prophet's name, which means "who is like YHWH" (cf. Exod. 34:6-7; Deut. 7:9; Neh. 9:17; Ps. 103:8-10; Joel 2:13).

SPECIAL TOPIC: MONOTHEISM

SPECIAL TOPIC: ANGELS AND DEMONS

▣ "who pardons" This common Hebrew VERB (BDB 669, KB 724, Qal PARTICIPLE) has the connotations of

1. to lift up (e.g., Mic. 4:1)
2. to carry (e.g., Mic. 6:16; 7:9)
3. to take away (e.g., Mic. 2:2)
4. to pardon (e.g., Hos. 1:6; 14:2)

There is a series of phrases in Mic. 7:18 which describe God's graciousness and forgiveness (cf. Ps. 103:12; Isa. 1:18; 38:17; 43:25; 44:22; Mic. 7:19). When God forgives, God forgets!

The parallel VERB "passes over" (BDB 716, KB 778, Qal PARTICIPLE) means "to pass over," "to pass through" (e.g., Mic. 2:13; Amos 5:17) in the sense of "to overlook" (i.e., out of sight, out of mind, cf. Mic. 7:19). This same VERB is used in Amos 7:8 and 8:2 in a judgment sense. Only here and in Prov. 19:22 does it have the sense of forgiveness.

SPECIAL TOPIC: FORGIVENESS IN THE OT

▣ The UBS Translator's Handbook on the Books of Obadiah and Micah points out that several Hebrew words for sin are used in Mic. 7:18-19:

1. iniquity (BDB 730, i.e., to twist)
2. transgression (BDB 833, i.e., to rebel)
3. sins (BDB 308, i.e., to miss the mark)

The point being that all of the covenant people's covenant violations are forgiven (p. 191).

▣ "the remnant" this is a recurrent theme (cf. Mic. 2:12; 4:7; 5:7,8).

SPECIAL TOPIC: REMNANT (three senses)

▣ "He does not retain His anger forever" The VERB (BDB 304, KB 302, Hiphil PERFECT) means "to take hold of so as to retain" (cf. Exod. 9:2). This is an anthropomorphic phrase which describes God as a parent who punishes His children, but does not reject them and longs to restore fellowship (cf. Ps. 103:8).

SPECIAL TOPIC: THE PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE

The VERB (BDB 342, KB 339, Qal PERFECT) is also used in Jer. 9:24 and Hosea 6:6. It is important to know that the Lord "delights" in mercy (and He does not desire that any should perish or be judged, cf. Ezek. 18:23,32; 33:11).

The term "unchanging love" (BDB 338 I) is hesed, which is also found in Mic. 6:8; 7:18,20; Hosea 2:19; 4:1; 6:4,6; 10:12; 12:6; and Jonah 2:8; 4:2. It means God's unconditional covenant loyalty. But His covenant with Israel is conditional.

SPECIAL TOPIC: LOVINGKINDNESS (hesed)

SPECIAL TOPIC: COVENANT

7:19 This is a series of images for forgiveness followed by forgetfulness. When God forgives, He forgets (cf. Ps. 103:10-14; Isa. 1:18; 38:17; 43:25; 44:22; Ps. 103:8-14). Out of sight, out of mind! What a great promise. Many believers have experienced God's forgiveness, but not His forgetfulness!

This VERB (BDB 461, KB 460, Qal IMPERFECT) basically means "subdue" (e.g., Gen. 1:25) or "bring into bondage" (e.g., Jer. 34:11,16; Neh. 5:5). Here it is used figuratively of the defeat and vanquishment of believers' sins. When YHWH forgives, YHWH forgets (cf. Ps. 103:10-14; Isa. 1:18; 38:17; 43:25; 44:22)!! What great and life-changing news. Many believers acknowledge God's mercy but they also need to understand and walk in His forgetfulness! This will take away Satan's accusations!

7:20 "truth. . .unchanging love" The two characteristics of YHWH are to be reproduced in His people.

1. "Truth" (BDB 54) in the OT implies trustworthiness or faithfulness (see SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT).
2. "Hesed" (BDB 338 I) or covenant faithfulness (see SPECIAL TOPIC: LOVINGKINDNESS).

God will produce a people of righteousness (i.e., not by performance, cf. Jer. 31:31-34, as in the OT, but by His mercy and grace, cf. Ezek. 36:22-38, as in the NT).

▣ "Jacob. . .Abraham. . .our forefathers" There was a relationship between God and His people that was unique in its promises and in its obligations. There are two modern liturgical uses of this context in the synagogue.

1. Verses 18-20, along with the book of Jonah, were read on the Day of Atonement in the Synagogue.
2. On the afternoon of New Years day Orthodox Jews go to a place of running water and empty their pockets while reciting Mic. 7:18-20. This is called Tashlich or "thou will cast." It emphasizes not only the covenant responsibility (i.e., removal of all sin), but also the mercy of God!

The theological issue in this conclusion is not God's gracious character, but the shocking addition of a new covenant in Christ (cf. John 14:6). Is Israel saved by covenant obedience or by restoration to Canaan? The real issue is the validity of the new message of Jesus (cf. John 14:6; Rom. 2:28-29; 9-11; Gal. 3; 6:16).

SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Is this chapter written for an individual or for a member of the corporate community?
2. Define the Hebrew word hesed.
3. Explain the contrast between Mic. 7:7 and 8 and Mic. 7:1-6.
4. Why is the question of Mic. 7:10 so important in light of the condition of the people of God?
5. List the gracious characteristics of God in Mic. 7:18 and 19.

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