ANNOTATIONS ON MICAH

THE ARGUMENT

Micah prophesied in the days of Jotham, Ahaz, and Hezekiah, kings of Judah. Some say upon probability, at least thirty years; at which time Isaiah also prophesied: and they two are like in the subject matter: and in their terms and prophetical style, sublime and lofty. He declares the destruction of both the kingdoms of Israel and Judah, and their approaching dispersion by the Assyrians, and by the Chaldeans, because of their manifold wickedness: but chiefly for their idolatry, impiety, and inhumanity, and all upheld and countenanced by their princes, and prophets. Then he makes promises to the remnant of true believers, of temporal deliverance from captivity; and of spiritual through Christ, who should bring eternal salvation to the whole church, gathering it out of all nations: whose coming in the flesh, or incarnation, and place of his birth, are described; so that from him Herod might be told where Christ the true bread of life should be born; Namely, at Beth-lehem, the house of bread, for so the Hebrew word signifies. Furthermore, he joins excellent prophecies of the coming of Christ's kingdom: of the calling in of the Gentiles: and of the felicity of the church, and the benefits should come to it by the Gospel. His prophecy has two parts or sermons: The first consists of threatenings to the wicked, Chapter 1, 2, and 3, and of consolations to the church, by the prophetical promises of Christ and his kingdom, Chap. 4. and 5. The second part has also threatenings, for their ill requiting of all God's kindnesses, and their other sins, Chap. 6. And, after the complaint of the prophet, and all the godly, concerning the scarcity of good men, in every rank and degree: so that they could scarce find, among their near friends and necessary acquaintance, piety and fidelity: he ends his prophecy with the church's consolation, in her patient expectation of God's time to plead her cause, to the shame of her insulting enemy, and her own marvelous felicity, Chap. 7.

CHAPTER 1

{Micah} Jer. 26.18. not that Micaiah, 1 Kings 22.8.

{Morasthite} Namely, of some city called Morasheth, either that verse 14. or that, Josh. 15.44. being a city assigned by lot to the tribe of Judah.

{in the days} He was contemporary with Esay, save that he began later than he: and after Joel, Amos, and Jonah, had ended their prophecies. The time of his continuance in executing his office is not certain, because those years of Jotham and Hezekiah, in which he began and ended, are not set down. This knowledge of the time helps much to the understanding of the prophecy: which in itself is somewhat dark and difficult. He has a great concord and correspondency with Esay his colleague, many times using the same words. God willing so by the mouth of two witnesses, to have his Word confirmed to his people.

{which he saw} Amos 1.1.

{Samaria and Jerusalem} The chief cities of the two kingdoms, of the ten tribes, and of Judah: and concerning their princes and heads, verse 5.

Verse 2. {Hear all ye people} Heb. hear ye people all of them. He does not equally preach and intend all his doctrine to the use of all people as much as to the people of God, the Jews: But this is a figurative manner of calling all creatures, as it were, to a solemn appearance, and to be the witnesses at the judgment, wherein God will judge his people. See Deut. 4.26. and 30.19. & 32.1. Ps. 50.1,4. Esa. 1.2. Their sins shall be brought upon the public stage, and themselves convicted and condemned of all, unless they repent.

{hearken O earth} Jer. 22.29. As if the senseless element were more ready to hear, and to be stricken with the terror of God's wrath and judgment, than his people were. See Chap. 6.1,2.

{all that therein is} Heb. the fullness thereof.

{and let the Lord GOD} The tribunal being erected, and the assembly gathered, the Lord God will appear.

{be witness against you} Will convince you of your sins, O you of Judah and Israel. Here then there will be no dallying with God, nor escaping his judgment; he will plead his own cause against you, before all the world; and take due vengeance, unless you repent.

{the Lord from his holy temple} Coming forth, as one should say out of heaven; or out of the temple of Jerusalem, where he is present in his signs of grace and virtue, Psalm 11.4. Hab. 2.29. They never gave over boasting of the holy temple of Jerusalem, and God in it; they gloried in their prerogatives: that they were such a sacred people, as not to be so roughly handled, and uncivilly dealt withal, by the prophets: so abusing God's favors to shield and shelter them in their sins: Micah tells them, that for all this the Lord will appear, even out of that holy temple, to take due revenge on them for their sins.

Verse 3. {For behold} To rouse them up to attend that which they could so hardly be persuaded to; that God was so angry with them, when they thought him well pleased and propitious.

{forth out of his place} Esay 26.21. There against the enemies of his Church; here against his own people. Not quite to leave his Temple; as Ezek. Chap. 9.3. and 10.3,4,18,19. and Chap. 11.22,23. But to appear out of it; as in the end of the former verse; and to appear as a dreadful Judge against them. They thought he had been in the Temple quiet and well pleased with their ceremonial services and sacrifices; not much unlike to the idols of the heathens, in their temples; but he will come forth and stretch out his hand of power and revenge further than so.

{and will come down} From heaven; or rather from his Temple on mount Zion.

{and tread upon} He shall show himself exalted above all worldly greatness: or he shall tread underfoot all powers which shall offer to resist him, Amos 4.13.

{the high places of the earth} Meaning thereby, that God will come to judgment against the strong cities and holds: none of them shall keep him out, or stop his vengeance: nor yet those high and lofty men, that by their greatness would plead exemption from the condition of the vulgar sort, see the phrase, Deut. 32.13. and 33.29. and Isa. 58.14.

Verse 4. {And the mountains} The rocky mountains shall yet melt. All this is to affright these hardhearted sinners, with the dreadful majesty of this Judge, coming to judgment. See Nahum 1. ver. 2–7. Psalm 50.3,4. and 97.2,3,4,5. Yet this should not drive sinners to flee from God, but tame their pride, and humble them, in all submission and awful reverence, to approach unto him.

{a steep place} Heb. a descent.

Verse 5. {For the transgressions} Here is the cause why God appears so formidable. It is not without just cause; nor is he too severe to his people, more than is meet.

{of the house of Israel} Of the whole body of the people; of his own people by covenant.

{what is the transgression} Where is the spring of all these idolatries, and other sins of these two kingdoms? Is it not in these two chief cities? And in the kings and princes, and in their courts, which are kept within those cities? And in the priests and prophets that are there? And withal he may seem to speak this in the person of the hypocritical Jews, that cried out, what, and where were there so great transgressions? As if they were unjustly taxed by the Prophets, when they dealt so roughly with them.

{Is it not Samaria?} The Prophet meets with them, and stops their mouths; their capital sins were most in their capital cities; and thence overflowed the whole land, even those named, ver. 1. There is their sin, and the wellhead of it; where the fountain should have been of all good government, and good example. Yea, there were their idolatrous worships most reigning, wherein they so much pleased themselves, and from which they would not be beaten. The Prophet therefore in God's name, as from heaven, thunders against them.

{the high places of Judah?} Amos 7.9. High places of Isaac, high places were sometimes taken in a good sense; as Gibeon, when the Tabernacle was there; and Jerusalem, when the Ark was there, are called high places, 1 Kings 3.2,3,4. See also 1 Sam. 9.12. and 10.5. Where the high place is called the hill of God. But after the settling of God's Levitical worship at Jerusalem, and the building of the Temple, then and thenceforth high places are taken in the bad sense, as becoming idolatrous places. So Jeroboam built high places, 1 Kings 12.31,32. Houses of the high places; and he made priests of the high places, and images, and altars, and groves; where they burnt incense, and offered sacrifices in their idolatrous services. And his successors multiplied these high places. And many kings of Judah were not free of this sin. Yea, Solomon himself who built the Temple, was deeply guilty herein, for his idolatrous wives' sake, 1 Kings 11.7. And many his successors, otherwise good, yet taxed for this, for not taking away the high places which their predecessors had built: and Hezekiah and Josiah are commended for destroying them, 2 Kings 23.5–21. They were so called, because they were built on high mountains and hills, Jerem. 17.2. See Ezek. 20.29. Heathen idolaters worshipped their heathen gods in them, Num. 22.41. and 33.52. But the Jews most usually would worship the true God in these unlawful places, and by unlawful ways, 2 Chron. 33.17.

{is it not Jerusalem?} Even there were high places built, 2 Kings 23.5,6,7,10,13.

Verse 6. {Therefore I will} Chap. 3.12.

{and as planting} As a place fit for such a use, or as a heap of stones, such as they use to gather out of the place where they mean to plant a vineyard.

{pour down the stones} A gradual exaggeration of the foresaid judgment; even the stones themselves shall be carried away as with a torrent. See Mat. 24.2.

{into the valley} Samaria was built on a hill, 1 Kings 16.24.

Verse 7. {And all the graven} Such as they had in their high places. These shall be destroyed. The images themselves God does not so much heed, as the idolatrous worship which they yield to them, and by them, which is the thing that God so much abhors.

{the hires thereof} That is, all the riches and goods which she had gotten, and which she thought to have gotten, by her unlawful treaties and leagues with profane nations, and as it were for a reward given her for consenting to idolatry. See Hos. 2.5,8,12. and 9.1.

{for she gathered it} Basely, and by their idolatry, as whores gather riches for their hire.

{shall return} A proverbial kind of speech; as much as to say, those goods shall go away as they came, that which has been gotten in the brothel, shall be lost in the brothel: or the Assyrians, who shall make prey of them, shall also take them as a reward, and gift of their idols, and shall adorn their idols with them.

Verse 8. {I will wail} Isa. 21.3. and 22.4. Jer. 4.19. The Prophet's words, having a feeling of the public calamities. And by his example to awaken them out of that sottish security, wherein they so much pleased themselves, and to stir up in them the like passionate wailings as they saw in him.

{and howl} Thus deeply did he compassionate and bear his share in the burden of their miseries. And yet at this time senseless were they themselves. The like compassion is expressed, even for heathen nations; as Esay 16.9,11. Jer. 48.31,32. But likely there the Prophet shows more what they ought to do, than what he did himself.

{stripped and naked} Namely, in my shirt, or without my outward garment, which was a fashion used in times of extreme sorrow. See Esay 20.2. and 32.11. 1 Sam. 19.24. Or stripped at leastwise of my Prophet's weed. See 2 Kings 1.8. Zech. 13.4. Matth. 3.4. The Keri of the Massorites notes here, that the text must be read, שולל sholal, not שילל shilal, with Vau, and not with Iod.

{the dragons} Job 30.29. Because their state should be like that, Esay 13.21,22. and 34.13,14,15. Jer. 51.37. See Jer. 9. ver. 10,11. and Chap. 10.22.

{owls} Heb. Daughters of the owl, Psalm 102.6. Jer. 50.39.

Verse 9. {her wound is incurable} Or, she is grievously sick of her wounds, so in the plural number; hers, that is, Samaria's. Whereby is meant the whole kingdom of the ten tribes, see v. 6,7. They are bitter, desperate: this is the cause of such his howling.

{it is come} The wound and plague.

{unto Judah} The Assyrians after they have conquered and laid waste the ten tribes, shall also lay Judah waste, even to Jerusalem, 2 King. 18.13. Esay 8.8. Jer. 10.22.

{he is come} The enemy.

{the gate of} That is, to Jerusalem the king's residence, and where Judah's sovereign court of justice was held, which the Scripture calls oftentimes gate.

Verse 10. {Declare ye it} 2 Sam. 1.20. The meaning is, the people's calamities shall be so horrible, that it were to be wished that their deadly enemies, such as those of Gath, and other Philistines were, might never hear no news of it, for fear lest they should make triumphs for it, and should aggravate the measure of them by their insultings. He speaks their minds, who if it had been possible, would willingly have their calamities and shame hid from the knowledge of foreign enemies.

{weep ye not} Forbear making any show of miseries, for fear of giving your enemies occasion of laughter. He shows they should willingly rather choose to smother their miseries, and perish in silence and secret, if it were possible, than to have added to their miseries the insultations and scoffs of their bitter enemies, who greedily gaped for that occasion.

{Aphrah} That is, dust.

{roll thyself in the dust} Thou nation of Israel, in sign of extreme sorrow do thus, Jer. 6.26. The name of Aphrah is not found anywhere else, and yet seems to signify some noted place: some think it likely that it was framed by the Prophet, to make some allusion to the sense of his prophecy; as instead of Ephraim, that is to say, fruitfulness, he says, house of Aphrah, that is to say, of ashes, to show that this tribe, which was so mighty, should be ruined and brought to ashes; thou dust and ashes, roll thyself in dust and ashes, mourn so, as ver. 12. Instead of Ramoth, which signifies altitudes or heights, he says Maroth, that is to say, bitterness, by reason of the great and bitter mourning and lamentation, which should be made in it. Some take this to be that mentioned, Josh. 18.23. in the tribe of Benjamin, and so the meaning to be that they should mourn thus far from Gath, and the bounds of the Philistines, and from places of great concourse of persons, going and coming: out of which place, when the Assyrians should overrun the country, one should not be able to come out. The Cetib of the Massorites has it, I rolled myself in the dust.

Verse 11. {Pass ye away} Into captivity, laden with reproaches.

{Thou, etc.} Or, thou that dwellest fairly.

{inhabitant} Heb. Inhabitress.

{Saphir} It signifies fair: this may allude to Samaria; that instead of her fairness, she shall be exposed to foul ignominy, and shameful nakedness. Some take the names mentioned in this and the next verse, to be appellative words, noting out the fair and fruitful, and the rough and barren parts and places of the kingdom of Judah. Others to be proper names of neighboring places, through which the enemy must pass, when he came against Judah.

{shame naked} Isaiah 47.3. Jer. 13.22.

{the inhabitant} 2 Kings 18.13.

{Zaanan} Or the country of flocks, a place of coming forth: full of flocks, and pasture for them. Symmachus translates it, the abounding habitation. This some make to allude to Sion, some to some other place that used much to come forth abroad: yet contrary to her custom, shall not dare now to come forth, seeing the mournful miseries and captivities of her neighbors.

{Beth-ezel} Or a place near, or a house of separation, because say some, God shall forsake it, as an unclean place.

{his standing} Hebr. his presenting, meaning his defending. For the Hebrews when they would say defend one, did say, present himself for one. See Exod. 32.26. Numb. 14.14. Isaiah 21.8. Others, the enemy shall not depart before he has overcome you: and so you shall pay for his tarrying. Others thus, That the neighbor places shall learn of you, by your example, to stand and stay at home, seeing the calamities of others, and not dare to go forth to comfort and assist them. Others thus, that those barren rugged places shall receive and maintain their standing and subsistence from the more fair and fertile places. Such various interpretations do these two obscure and difficult verses admit. The translation may be thus: The mourning of the house of Ezel shall receive from you her standing. The Vulgar Latin thus: Domus vicina accipiet à vobis, quæ stetit sibimet.

Verse 12. {of Maroth} Or bitternesses, or sharp rough places. Of this see on the 10 verse.

{waited carefully for good} Or, was grieved for good, sick for it; which they lost, and carefully expected in vain, but were cast out of their former good and happy estate, by those public calamities. And thus the Targum. LXX have the word begun, for waited.

{but evil came} The evil of calamity and affliction.

{from} He the author of it, whosoever was the instrument.

{unto the gate of Jerusalem} Rabshakeh shut up Jerusalem itself. And therefore Maroth might well be frustrated of her expectation, and mourn for her loss.

Verse 13. {Lachish} Lachish had a king, who with his city were conquered by Joshua, chap. 10.23,32. and allotted to the tribe of Judah, Josh. 15.39. It was fortified by Rehoboam. King Amaziah fled thither from conspirators, and was there murdered, 2 Kings 14.19. Sennacherib besieged it, 2 Kings 18.14,17. Nebuchadnezzar fought against it, before he took Jerusalem.

{bind the chariot} To flee with all speed before it were too late; for there is no abiding for you in the city, by reason of the enemy, the Assyrian, who comes to besiege you, 2 Kings 18.14,17. and chap. 19.8.

{to the swift beast} That is, horses, or dromedaries, or other beasts which could run very swiftly.

{she is the beginning} Hence it appears that Lachish was first infected with the ten tribes' idolatry, and that from thence it passed even to Jerusalem; some apply this to her confederacy with Jerusalem, against Amaziah, 2 King. 14.19. And not unworthily, she that would not suffer her king flying to her for succor and safety, to escape, should now herself, though she flee never so swiftly, yet not escape. Thus God revenges the rebellion and conspiracies against kings and the murdering of them thus severely and surely at last, though deferred near a hundred years.

{for the transgressions} Targum, transgressors.

{in thee} The conversion of the speech to Lachish shows her to be very guilty; and to have opened the door to let in the idolatries of Israel unto Judah.

Verse 14. {give presents} To buy the friendship and assistance of the city of the Philistines, and of other cities of that nation, against the Assyrians; yet all shall be in vain.

{to Moresheth-Gath} To distinguish it from another Moresheth; that verse 1. or that Josh. 15.44. In the tribe of Judah.

{Achzib} That is, a lie, it appears by Josh. 19.29. Judg. 1.39. That this city was one of those, out of which the Canaanites could not be driven; and it seems that upon this invasion of the Assyrians, the Israelites had made a league with those nations, by whom they were deluded, either through weakness, or perfidiousness; and Micah among those cities has made choice of Achzib, by reason of the signification of the name, which is a lie. This lying Achzib shall prove a lie: Their hired auxiliaries should fail their trust, or not be able to help them. No succor, or resistance against God, and his judgments. And these particular addresses and occurrences thus foretold make God's hand to be seen more clearly in the business, when these things should come to be accomplished.

Verse 15. {yet will I bring an heir} I will cause the Assyrians to come, who shall make themselves lords of you, and your goods.

{O Mareshah} A city of Judah, Joshua 15.44. And this also seems to have been chosen out by reason of the nearness which is between the name of heir, and Mareshah. A possessor shall possess Mareshah. See 1 Chronicles 8.13. And if this be the Prophet's own city where he was born, we see he is no accepter of persons; he spares not them.

{he shall come} Or, the glory of Israel shall come, etc.

{Adullam} A city of Judah, Josh. 15.35. 1 Sam. 22.1,2. 2 Sam. 23.13. 1 Chron. 11.15. 2 Chron. 11.7. To the cave where David fled. And this was a city of note after the return from the captivity, Nehem. 11.30.

{the glory of Israel} Some understand this of Jerusalem; some rather of Adullam, appositively the glory of Israel. And this, some by way of scorn, that poor Adullam should then be the glory of Israel, the glory of Israel should be brought to that low estate.

Verse 16. {Make thee bald} That is, O you nation of the Jews, make most bitter lamentation. See Job 1.20. Isai. 3.24. and 15.2. and 22.12. Jer. 7.29. and 48.37. and 41.5. Lev. 19.27,28. and 21.5. Ezech. 7.18.

{thy delicate children} Which by abusing my long patience and indulgence, you did bring up so delicately and daintily, swimming in your pleasures, and drowned in your delights, not heeding your sins, or my judgments.

{as the eagle} When she changes her feathers, or grows bald.

{for they are gone} Captives and exiles, so as the land remains desolate and waste. He speaks of the future time in the present or preter tense, for certainty of the prophecy.

CHAPTER 2

Verse 1. {Woe unto them} From their idolatry the Prophet now comes to charge them first with inhumanity, and cruel covetous oppression of their brethren; to which he adjoins God's sore judgments threatened for it. And secondly, he charges them with impiety against God, and his Prophets, in prescribing to them what, and how to preach and prophesy, intermixing withal the former accusation of their cruel oppressing their brethren, and returns the second time to renew God's threatenings and judgments against them for these sins. He is vehement in his sermon, and severe, because he saw the nature of their sins, and their boldness in them so required.

{unto them} He distinguishes not here between Israel, and Judah, but seems to comprehend both.

{that devise} Hos. 7.6. Our devisings, thoughts, imaginations, must be good and just.

{iniquity} Fraud, force, wrongs.

{upon their beds} Psal. 36.4. They rest not then, in the time and place of rest, from evil. So restless are sinners, and greedy covetous persons, so set upon mischief.

{Morning} As soon as they rise they will not delay, or lose any time, but presently execute their wicked devices of the night.

{because} Or, when.

{in the power} What hurt they are able to do, that they dare do, and are ready to do, when any hope of gain and getting does any ways appear. So Prov. 3.27. when it is in the power of your hand to withhold it.

Verse 2. {fields} Isaiah 5.8.

{and take them} As greedy, and cunning, to covet and compass; so ready and audacious to execute and practice; no sooner the one then the other, nothing shall escape their fingers.

{oppress} Or, defraud, v. 8.

Verse 3. {against this family} Of Israel, and Judah. For God here distinguishes them not.

{do I devise} As you devised evilly, verse 1. so I sleep not, but am watchful, and devising my devices against your evil doings.

{an evil} Not of sin, but of punishment.

{from which} Though hypocrites do ever promise impunity to themselves, and think to escape one way or other, yet they but deceive themselves, and shall be deceived: Their necks that would not submit to the yoke of obedience, shall lie under the burden of punishment.

{haughtily} As now you do: the scene shall be changed, your pride abated, even that pride wherein you slight and despise all the threatenings of the Prophets.

{is evil} Or, will be evil, to break them that would not bow and bend themselves to obedience.

Verse 4. {In that day} Of God's judgments and visitation. See Isaiah 2.10. and 7.17. and 10.3. and 13.6,9. and 22.5. Jer. 30.7. and 46.10. Ezek. 7.10,12. Amos 5.18.

{a parable} Parables and proverbs shall be taken up against the Jews.

{and lament} Lamentations shall be taken up over them. See Jer. 9.17,18. 2 Chron. 35.25. Job 3.8. Eccles. 12.5. Amos 5.16. whiles your enemies and ill-willers shall deride your miseries, you shall weep.

{with a doleful lamentation} Hebr. with lamentation of lamentations, Ezek. 2.10. and this shall be for a lamentation.

{we be utterly spoiled} Jer. 9.19.

{he hath changed} The Assyrians and Chaldeans, as God's instruments.

{the portion} The state and condition, the lot and portion, and inheritance which God has given them, Chap. 1.15.

{how hath he} Thus the Jews lament, and say that there is no hope of restitution, seeing their possessions are divided among the enemies, and themselves carried captive into foreign nations.

{turning away} Or, instead of restoring.

Verse 5. {Therefore thou shalt} By reason of the sins set down, ver. 1,2. you shall be put out of all right and share in the Church and people of God; whereof the driving out of the holy land shall be a sign.

{cast a cord by lot} Deut. 32.8,9. Num. 34.13. Psa. 78.55. & 105.11. Now, nor they for themselves should do it, but strangers and enemies should divide their land and portion for themselves for their use and possession. See Amos 7.17.

{in the congregation of the LORD} He may likely thus style them ironically, and so sting them with the more scorn, in that they had forfeited the favor of this title, and lost the true right and interest in it.

Verse 6. {prophesy ye not} Or, prophesy not as they prophesy. Heb. Drop, etc. See concerning this manner of speaking which is very frequent amongst the Prophets, Ezek. 21.2. Amos 2.12. & 7.11,13,16. Esay 30.10. Jer. 11.21. & 5.31. The conciseness used in this verse, occasions variety of interpretations. Most take them to be words of profane men, who would hinder the free exercise of the Prophets' office, and of his fellow-Prophets.

{to them that prophesy} Some take this, as to imply a command of God to the Prophets to prophesy, notwithstanding they were silenced by those wicked men.

{they shall not prophesy to them} God's reply: that is to say, they shall preach in despite of you; and if it be not for you rebels, which wrong them, yet it shall be for the salvation of mine elect, as Esay 8.16. And they shall not prophesy to you as your false prophets do, that no shame shall overtake you; some render the words and meaning thus, as if the wicked people should say, prophesy ye (true Prophets) not at all, let those prophesy, (meaning their false prophets) The other prophecy not, as these of ours do, That namely no shame shall befall us, verse 11. 1 Kings 22.8, etc.

{that they shall not take shame} See the Targum. Or, Non retrocedit ignominia. Some expound thus, as was said, that the false prophets prophesied, that the people should suffer no shame, no blame, or harm. Others thus, that God will not have his true Prophets prophesy any more unto this forlorn people, who thus inhibit them, lest they should take and suffer shame, by losing their labor, and being liable to their scoffs and reproaches. A most heavy judgment.

Verse 7. {O thou that art named} A less sin were this in others, but a prodigious sin in you that are named, but are not in truth, as Apoc. 3.1. and Chap. 2.2.

{the house of Jacob} But deservedly may rather be named an Hittite, Amorite, of Sodom and Gomorrah; of their father the devil. See Ezek. 16.3. Esay 1.10. John 8.44.

{is the spirit of the LORD straitened?} Or, shortened. Is not this an execrable boldness in you, to oppose yourselves against my Prophets? and the power and authority of my Spirit, which from time to time has set my Prophets on to preach my Word? is it now lessened or weakened, that it should yield to your desires? See Jer. 6.11. and 20.7,9. Mic. 3.8.

{are these his doings?} The cause of all these evils and threatenings, which are denounced against you by my Prophets, is in you, and not in me; and therefore you wrongfully complain of my Prophets, as if they were the authors of all the evil that befalls you, Esay 28.21. Lam. 3.23. Or, are these the doings of the house of Jacob? are they such as those you do? your doings then being such as they are, no marvel if the Prophets deal so roughly with you. Yet some make all these words to be the sayings of the rebellious Jews, and so expound them, as animating one another by them to contemn God's Words and threatenings in the mouths of his Prophets.

{do not my words do good?} Quarrel not, snarl not at my word; as you do. The fault is not in my word, in my Prophets speaking it, but in you. You may thank your sins for all the burdensome and threatening words of my Prophets. If you will be good men, and believe, you shall hear nothing from my Prophets but promises and assurances of graces and blessings; if you be sinners, but corrigible and capable of repentance, you shall have by them healthful means of conversion.

{uprightly} Heb. upright. See Psalm 18.25,26. Levit. 26.21.

Verse 8. {even of late} Yesterday, which sometimes signifies with the Hebrews the time past, though it be a good while ago.

{my people} By covenant and profession, though sometimes not my people, through their sins, as Hos. 1.9. And so here some render the words & sense thus; that was heretofore my people, under my hand and government, but now estranged from me, and renounced by me.

{is risen up as an enemy} Against me, that is, against God, say some, in rebellion and disobedience. Against one another, say others. And here they bring in their conspiracies against their kings, and their murdering one of another in both kingdoms, and the mutual clashings of the one kingdom against the other, which immediately preceded these times.

{as an enemy} One against another, subjects against their king, one kingdom against another. See 2 Kin. 12.20 & ch. 14.13,14,19. & c. 15.

{ye pull off the robe} Whereas your forefathers showed their valor in just wars, you use nothing but thefts and murders against one another, spoiling one another, and so spoiling yourselves of the honor of being my people, notwithstanding all your outward ceremonies and services.

{with the garment} Heb. Over against a garment. For which God so tenderly provides, Exod. 22.26,27. Deut. 24.13,17. See Job 22.6. Amos 2.8.

{from them that pass by securely} In deep peace, suspecting no danger, yet you make a prey of them, as if it were in time of war.

{as men averse from war} So peaceable they, and little expecting such hostile violence. Others thus, you turn spoilers, as soldiers use to take preys and spoils returning from war.

Verse 9. {The women} Or, wives; namely, the poor women, out of those houses where they had lived all their time in pleasure and ease, with their husbands and children. They spared neither sex nor age; neither women nor children, which yet are usually spared in time of war itself. See 2 Chron. 28.8.

{my glory} You bring them into such a state of misery and slavery, that the splendor and honor of being my children, and members of my people, appears in them no more.

{for ever} You ever continue on to do thus, without repenting ever. The LXX do much corrupt the sense of this verse.

Verse 10. {Arise ye} Go & depart out of this land into captivity. The land will bear you no longer, but spew you out; God will suffer you no longer in it, but drive you out. See Lev. 25.18. Deut. 28.63,64. Hos. 9.3.

{for this is not your rest} Canaan was called the rest of God's people, and of God himself, Jer. 3.12. Psa. 95.11. & 132.14. Heb. 4.3. It was as it were a nest covered with God's wings, and given to God's people for an inheritance. They could not be persuaded by the Prophets that they should be driven out of it. But Micah tells them otherwise, that because they had broken the condition and covenant by which they held it, God would not suffer them to dwell upon it, Lev. 18.18,28. and 20.22. you have thought to settle yourselves in your country, in fair and magnificent houses, in rest, but I will shortly drive you out into captivity.

{polluted} Levit. 18.25.

{it shall destroy} The pollution of the country by public and reigning sins shall be a cause that you shall not live in rest nor security, but that you shall be driven out and dispersed, as Jer. 9.19. and 10.18. Ezek. 36.12.

Verse 11. {If a man walking in the spirit and falsehood} Or, walk with the wind and lie falsely. Namely, false prophets, who say they have divine inspirations, and dally with the people, promising them good, and plenty, are those which they accept of, and hearken unto. See Esay 30.10. They love and like those Prophets that will cry peace, and speak pleasing things, and sow pillows under their elbows: they would be fostered and bolstered up in their sins, else the Prophets are no Prophets for them.

Verse 12. {I will surely assemble} An evangelical promise, say some, of gathering together the universal Church under the kingdom of Christ, Jer. 31.10. opposed to the precedent dispersion: others take this as a mocking of the sayings of the false prophets to the people, making them such promises as these. But the truth of all he plainly sets down in the next verse, setting forth God's fearful judgments against them, as if they were present before their eyes. Assemble and gather them, as it were into one place. See that Joel 3.2,11,12,13.

{all of them} The whole multitude and body of them.

{the remnant} That shall remain and escape out of former calamities and destructions.

{as the sheep of Bozrah} Bozrah, the Edomites' chief city, Esay 34.6. and 63.1. Amos 1.12. Jer. 49.13,22. This city and country adjacent abounded in sheep. There was another of that name in Moab, Jer. 48.24. abounding also in sheep, and other cattle, and pasture for them in that tract, 2 Kings 3.4.

{in the midst of their fold} So the Targum: I will fold and pin them in there for slaughter and destruction.

{great noise} Their multitude of men and people shall not deliver them, though they glory so much in them.

Verse 13. {The breaker is come up} Some thus, I will take away all hindrances, which may hinder the spiritual deliverance of the Church, beating down, and laying plain all manner of oppositions, Esay 57.14. and 62.10. Others rather understand this of the Assyrian and Chaldean, to destroy them.

{they have broken up and have passed} The gates shall be broken up, that they may pass in troops, and go out in multitudes, to be led away into exile and captivity.

{and their king} Namely, Jesus Christ, Hos. 1.11. Others rather understand Hosheah, and Zedekiah led into captivity, 2 Kings 17. and Chap. 25.4,8. And this was a great aggravation of their misery. For they prided themselves in their king and kingdom upon their understanding of God's promises, that their kingdom should never fail. See that, Lam. 4.20. yet he should pass before them captives, 2 Kings 25.7.

{and the LORD on the head of them} As leader of the enemies' armies, to execute by them his judgment threatened in the former words.

CHAPTER 3

Verse 1. {And I said} This is the beginning of a new discourse of the Prophet, say some. But rather it is a continuance and prosecution of the former, against the princes, and against the Prophets; more fully showing both their sins of covetousness chiefly, and also God's judgments for them. He tells here, not all he said and preached in the whole course of his ministry, which was for many years, but he tells the chief heads, and short sums of what he most stood upon.

{hear} This shows they were loath to hear, they were so settled upon the lees of their sins, which puts him upon this incitation.

{of the house of Israel} This very often is understood of all the Jews of both kingdoms, so much used because of the honor that is in the name (prevailing with God) and to argue and aggravate the more their degenerate ingratitude and apostasy.

{is it not for you} Whom God has thus honored to be princes and heads over his chosen people? what ingratitude then were it in you, and how vile a sin, to abuse this power to the undoing of them?

{to know judgment} You that are the eyes of the people, must know to guide others. See Ezra 7.25. And judgment is that thing which is just and lawful, both to govern my people aright, and also to discharge your own consciences. See Jer. 5.4,5. Deut. 17. v. 18. But see their sin, ver. 9.

Verse 2. {who hate the good} Their doings clean contrary to their duty, as if purposely they set themselves to wage war against all equity and humanity, such covetous cruel oppressors themselves were, God's own Church and people were brought to this sad estate.

{pluck off their skin} Their furious rapacity surmounted all bounds of humanity, as if they had been not men, but wolves, lions, or such ravenous beasts. See Zeph. 3.3. Ezek. 22.27.

Verse 3. {eat the flesh} Psa. 14.4. The Prophet condemns the wicked governors, not only of covetousness, theft, and murder but compares them to wolves, lions, and most cruel beasts and butchers. He spares them not, much less flatters them; but with this boldness of spirit he thus deciphers, exaggerates, & charges their sins upon them.

{and as flesh} Ezek. 11.6,7.

Verse 4. {then shall they cry} Though now by their greatness they think themselves privileged above other men, both from laws and from punishments, or judgments; yet such calamities shall come upon them, as shall force them to cry out, wring from them clamors and cries, Psa. 18.42. Prov. 1.28. Jer. 11.11. & 14.12. That is, when I shall visit their wickedness by judgments set down in the former chapters. For though I hear the godly before they cry, Isaiah 65.24. yet I will not hear these though they cry, Isai. 1.15. Ezek. 8.18. James 2.13. 1 Pet. 3.11,12. For their prayers are as those, Hos. 7.14. rather murmurings, complaints, and blasphemies against God, than petitions qualified with faith, and repentance in the sight of God.

{He will even hide} They shall be without all remedy: God himself will be implacable to such desperate sinners.

Verse 5. {thus saith the LORD} He speaks out of God's mouth, to add the more authority and weight to his word.

{concerning the Prophets} He comes from the magistrates, to the ministers; from the princes, to the Prophets. These two should have governed and regulated all, but being corrupt themselves, ruined all, Isaiah 56.10,11. Ezekiel 22.25.

{my people} So verse 5. If heathen magistrates and ministers had done it upon an heathen people, the matter had been less; but this aggravates the fault.

{Err} They were impostors: and such impostors as the next words show. See Esay 9.16. Jer. 14.14. and 23.21. and 27.15. and 29.8,9. and 50.6. Mat. 24.11.

{bite with their teeth} Chap. 2.11. have that given them that may serve their belly, and satiate their gluttony: their covetousness and gluttony caused their sin.

{cry peace} They devour all their substance, and then flatter them, promising that all should go well; that God will bless them, because they are so bountiful to his Prophets. Thus they sell their benedictions: See Jer. 8.11. and 6.14. But if one refrain from their bellies, then they invent all ways to mischief. Thus under a false show of goodness and mildness, they are ravening wolves, both to soul and body, and welfare, Mat. 7.15. See Ezek. 13.18,19.

Verse 6. {therefore} Ezek. 13.23. Zech. 13.4.

{night} As you have loved to walk in darkness, and to prophesy lies, so God shall reward you with gross blindness and ignorance; so that when all others shall see the bright beams of God's grace, you shall, as blind men, grope as in the night. See Isaiah 8.20,22. And you shall be discovered what you are, even nothing less than what you boast yourselves to be, even utterly blind, without any vision, and dark, without any divination, not having any dram or drop of a prophetical spirit in you: and so you shall become despicable among the people, spoiled of that honorable title that you pretend to, and made such use of.

{that ye shall not have a vision} Heb. from a vision.

{that ye shall not divine} Heb. from divining.

{the Sun} So great shall their excecation and blindness be, that at noonday they shall see nothing, be blinder than the common people, and be noted by the people so to be.

Verse 7. {Then shall the seers} Namely, the Prophets though they be false ones, 1 Sam. 9.9. He explicates the former sentence. Ashamed of themselves, shameful in the eyes of the people, that they shall not dare to pretend to what formerly they did, Zech. 13.4,5,6.

{all cover their lips} Heb. upper-lip, in token of mourning and confusion, Lev. 13.45. Ezek. 24.17,22. when God shall discover them to the world, they shall be afraid to speak, for all shall know that they were but false prophets, and did belie the Word of God. This shall be their reward and punishment.

{for there is no answer of God} Verse 4. It shall not be, as Jer. 5.31. The people here shall see their gross impostures, and how devoid they are of all prophetical light and illumination, their shame shall be so discovered.

Verse 8. {but truly I am} What they falsely pretend to be.

{full} The Prophet being assured of his vocation by the Spirit of God, sets himself alone against all the wicked; showing how God both gave his gifts, ability, and knowledge, to discern between good and evil, and also constancy to reprove the sins of the people, and not to flatter them, as the false prophets did, ver. 5. This courage becomes the true Prophets in such a case. And thus Elias, 1 King. 18.22,25. and Micaiah, chap. 22.8,13,28.

{of power} God does furnish his Prophets with extraordinary gifts where necessity so requires.

{by the Spirit of the LORD} He acknowledges the author, he brags nothing of himself. This gift distinguishes him from the other Prophets, which had a common calling and vocation with him. In bare outward titles we must not rest, nor be blinded with them.

{and of judgment, and of might} Two necessary endowments of a minister, Jer. 1.18.

{to declare unto Jacob} Isaiah 58.1. both their sins, and God's judgments. He does not then flatter the people for favor, as the other Prophets did, and as the people desired to have it so: but he comes to convict them of their flagitious offenses before all the world, to arraign, judge, and condemn them, if they repent not.

Verse 9. {Hear this} Verse 1.

{ye heads} He presently makes proof how full he was of power, by the Spirit of the Lord: He sets upon the heads and princes, really shows he fears them not, yet gives them their due titles, and acknowledges their rights.

{that abhor judgment} He tells them their sins to their faces, and tells them to the full, he minces them not. Though princes be gods, Psal. 82.6. yet God's Word is not eyed, but eyes princes, Psa. 149.8.

Verse 10. {They build up Zion with blood} He changes the person, as not vouchsafing to speak to them any more, but of them, and their sins before all the world. Thus the Spirit convinces the world John 16.8. Ezek. 22.27. Zeph. 3.3.

{with blood} Heb. bloods. They do fill Jerusalem wherein my sacred Temple and Ark are, my holy city, with stately palaces, but built by murder, rapine, and extortion. See Jer. 22.13. Hab. 2.9.

Verse 11. {the heads thereof} He is still upon the great ones, though they of all others would least endure such rebukes. Other ranks of people were naught too; yet he is ever and anon at these, and that boldly and freely without fear, because their sins were most exemplary and infectious, and the cause and fountain of corruption in others, which they by their places should have curbed and corrected.

{judge for reward} Of this, and the mischief of it, see Exod. 23.8. Deut. 16.19. & 27.25. Ezek. 22.12. Prov. 17.23. Esay 5.23. Hos. 4.18.

{and the Prophets} Both state political, and ecclesiastical, all corrupt, and given up to covetousness and bribery, chap. 7.3. Esay 1.23. Amos 5.12. They were all mercenary, and hirelings for money and hire, and that is the root of all evil, 1 Tim. 6.10.

{yet they lean upon the LORD} Gross hypocrites that yet would fain thus flatter, soothe up, and deceive themselves, that durst thus dally with the Lord, and were not ashamed thus to mock him. The godly cannot in true faith too much lean upon the Lord, and upon his Word. But this leaning here, is not that true leaning of the heart, but a seeming to trust and rest in bare and vain outward titles, and external ceremonious rites, as if these would serve the turn, though themselves were never so wicked. Thus Papists lean upon the name of the Church, and the bodily exercise of their religion, be themselves never so lewd and profane; and thus they sleep and reck themselves in their security.

{Is not the LORD among us?} Though they commit such cruel and execrable sins, yet they will presume that God is for them, and that he will defend them from all evil, as if he were tied to them, and could not go away from them. See Esay 48.2. Jer. 7.4. Rom. 2.17. These be their words, full of haughty pride and confidence. They speak as if no doubt or question were to be made of it, they insult as if none durst gainsay it, that God could not forsake them, unless he would deny himself: Temple and Ark was with them, his promises past to them; meanwhile nothing regarding the condition on their part, upon which the Lord promised the continuance of his residence among them. This is the manner of wicked hypocrites.

{none evil} Thus the false prophets bare them in hand, at least no such evil as Micah threatened should befall them.

Verse 12. {Therefore shall Zion} That glorious and holy mount, Psal. 132.13,14.

{for your sake} For your gross hypocrisy, impious and blasphemous boasting; to the great shame and dishonor of God's holy name, by our execrable sins.

{be ploughed as a field} See that, chap. 1.6. Like that of the poet, Jam seges est ubi Troja fuit: laid so waste, and so leveled, that no footstep should remain of what it had been, Jer. 26.18.

{and Jerusalem} The city of the great King, the praise of the earth; that city which lay under the safeguard of the Temple.

{and the mountain of the house} He is at it again, because this was a thing to them incredible; that God's house and Temple, wherein they so much gloried and trusted, Jerem. 7.4. This throne, wherein he sat between the Cherubims; where the Ark of his presence was; the glory of Israel, 1 Sam. 4.21. And of the God of Israel, to which house he had made such glorious promises; 2 Chron. 32.7,8. Ezech. 8.3. that this should become as a mountainous forest and wilderness; was all one to them as to bring and jumble heaven and earth together; to reduce all to the first Chaos; to overthrow God's own throne and chair of state. Thus fixed they were upon the promises, without any heed taken to the conditions annexed. Let us take heed of the like error, in eyeing the glorious promises of the Gospel, without hearkening to the conditions therein expressed. This same threatening of Micah here, is mentioned and made use of in Jeremiah's time, and case, Jer. 26.28. And expressly noted to have been uttered by Micah, in the days of the reign of the good King Hezekiah: which might raise a wonder and astonishment, that such crying crimes should reign among the princes, priests, Prophets & people, in and under the government of that pious prince; notwithstanding all he could do by his power and place, and good example to the contrary. But withal we must remember, that he had a most wicked father Ahaz, as he had a most wicked son Manasseh. And therefore it is, that Hezekiah took well this severity of Micah, and Micah did well thus strangely to threaten, in the days of good King Hezekiah. The good king was willing and glad to be thus assisted by the stout and bold Prophet; And he humbled and behaved himself upon this same threatening, as we read, Jer. 26.19.

CHAPTER 4

Verse 1. {But} The consolation of the remnant by the promises of the Gospel. An holy remnant in all desolations and devastations God ever preserved; being mindful still of his covenant. Now lest they should be quite disheartened by that former fearful threatening, the Prophet applies himself & his speech to these: the rest slighted the threatening, and contemned God & his Prophet, and that under the pretense of a ceremonious piety & Levitical service, as if their legal sacrifices were a lawful price and redemption for other sins. They therefore needed not, nor yet were capable of any such consolation. But the godly tremble at God's threatenings, & at any sign of his wrath; and therefore the Prophet for their sakes straight adjoins this wonderful consolation to that dreadful denunciation. As it is usual with the Prophets to add promises to threatenings. And here Micah comforts the faithful of that age with such evangelical promises, as that yet the blessing and benefits of them redounds most to us; This calling of the Gentiles, and consequently our salvation, being included herein.

{last days} See Esa. 2.2,3,4. whence Micah is not ashamed to take this, when Christ shall come, and put an end to the shadows & ceremonies; to the Temple, and that Levitical service and administration; and bring in a new world, and renovation of all things, by his redemption & restoration of his Church. See Joel 2.28. Acts 2.17. 1 Pet. 1.20. Heb. 1. v. 2. 1 Cor. 10. v. 11. 2 Tim. 3.1. 2 Cor. 5.17. Heb. 8.8, etc. and ch. 9.15. Mat. 16.28. Joh. 13.34. And by this phrase is often meant the whole time between Christ's coming in the flesh, and his other coming in glory; as Isa. 2.2. 1 Joh. 2.18. And in the interim between Micah's time, & the time of Christ's coming, the Prophet intimates a long continuance of time, for the course and current of God's anger before this consolation come.

{the mountain of the house} Which was to be laid so desolate, in the words next aforegoing, shall in the last days be so advanced, lifted up, and established, Esa. 16.5. See God's power.

{in the top of the mountains} Top, Heb. head, Num. 23.14. Esa. 42.11. Not by any local mutation, but by eminency of dignity, Esa. 60.15.

{and exalted} In such manner as the next words do express, and is more fully opened in the next vers. That is, the Church (figured by God's Temple, which stood upon mount Moriah, the north part of mount Zion) 2 Chr. 3.1. Psa. 48.2. Esa. 14.13. shall be exalted in spiritual glory, above all worldly states & kingdoms, meant by mountains and hills. See Ps. 68.15,16. See Mat. 5.14. Esa. 60.1–16.

Verse 2. {And many nations} Under the kingdom of the Messias; Ps. 2.8. and 72.8,9,10,11,17. Esa. 11.10. and Chap. 49.6.18–24. and 69.3, etc. and 54.1. and 66.8,12. Zech. 14.16. See Jer. 3.17.

{let us go up} Esa. 2. v. 3. Ps. 122.1,2. Zech. 8.20,21,22,23. Mat. 11. v. 12. Jer. 31.6. Thus they are a willing people, Ps. 110.3. and invite & encourage one another; as Ps. 95.1. And they do not set on others, and sit still themselves, as Matth. 23.4. But rather lead the way, as Zech. 8.23.

{and he will teach} Esay 54.13. Jer. 31.34. Joh. 6.45. 1 Cor. 2.10. 1 John 2.20,27.

{of his ways} Whereby to serve him here, and to be saved by him hereafter, Psal. 25.6. and 86.11. He shows that there is no true Church, but where the people are taught by God's pure Word: And where his Word guides and rules, that is the way and means of gathering a Church.

{and we will walk} Obedience the mark and sign, the effect and fruit of the Gospel, Ezek. 36.27. and 37.24. Esa. 48.17. Hosea 11.10. Zech. 10.12. The doctrine of the Gospel is not speculative, but practical. It is not enough to hear, and learn, and talk only.

{for the Law} The rule and doctrine of salvation, preached first in Jerusalem, & from thence sent abroad into all parts of the world, Psal. 100.7. Luke 24.47. Act. 1.8. This then is no earthly empire, gained by worldly weapons; John 18.36. but spiritual.

Verse 3. {and he shall} The Lord Christ having all power given him of God, Ps. 2.7,9. and 110.6. Matth. 28.18.

{judge among many people} Psal. 110.2. Esay 11.4.

{rebuke} That they may acknowledge their sins, and turn to God, John 16.8,9. Acts 2.37,38. and 3.19. and 44. and 26.18. Such is the wonderful power and efficacy of his Word.

{beat their swords} This conquest over the nations that Christ shall get, shall not be by swords and arms; but he shall bring them to a voluntary obedience, and spiritual subjection to God, by his Gospel. And this shall be the fruit of peace, which the Gospel preached shall produce, Esay 9.6. and 11.6,7,8,9. and ch. 65.25. Ps. 46.9. Hos. 2.18. Zech. 9.10. Luke 2.14. before, and without the Gospel, men are as savage beasts; one man is a wolf to another; one man would devour another. But the Gospel tames this cruelty and ferocity, and is the Gospel of love and peace; which who want have the sound, but not the power of the Gospel in them, John 13.35. And too many such there are, whereupon that remains also for a truth in them upon whom the Gospel has not its operation, whereof we read, Mat. 10.34,35,36. Luke 12.51,52,53. But where, and how far it takes root, so far it makes men loving, and beneficial to their neighbors. See the contrary to this, Joel 3.10.

{pruning hooks} Or, scythes. They shall abstain from all evil doing, & exercise themselves in godliness & well-doing to others, Isa. 18.5.

{nations shall not} They shall be in amity one with another, who formerly were at enmity, Esa. 11.9.

{sword against} Not condemning the use of weapons, as Anabaptists do: but showing how the hearts of God's people shall stand mutually affected, whose peace and love begun in this life shall be perfected in the next, Acts 4.32.

Verse 4. {sit every man under his vine} A figurative description of the Church's spiritual peace and security under Christ's kingdom, Jer. 30.10. Zech. 3.10. See on Esay 2.4. & 11.6. and ch. 35. 1 Kings 4.24.

{and none shall make them afraid} For every true gospeller shall leave off to be injurious, shall become peaceable; there shall be no cause of danger, no need of fear. That Lev. 26.6. shall now more fully take place.

{for the mouth} All this shall certainly come to pass, seeing God has solemnly promised it; how incredible soever it may seem to be to carnal reason, and contrary to that, Chap. 3.12.

Verse 5. {For all people will walk} It is an usual, and almost a natural thing for men to hold the same religion as their forefathers did: but under the Messias it shall be an especial gift of God's grace in all true believers, that being enlightened in the true faith; and knowledge of the true God, they shall never depart from it. See Ps. 20.7. yea, though all the people of the world be divided into several sects; and every one addicted to their several superstitions; though these distractions and other troubles might seek to weaken or overthrow the constancy of our faith, in adhering to God and his worship; yet we will not be overborne with these, & any such difficulties or obstructions whatever.

{we will walk} We will live and persevere in the faith, invocation and service of the God which shall be revealed unto us, as it were in his own name. See Luke 10.12. Zech. 10.12. Or more largely thus: Though meanwhile before the coming of Christ, we shall see all kind of confusion and misery upon ourselves; though the Gentiles shall glory in their several ways of worship, and boast of the truth of them, and celebrate their gods, and triumph and insult over us, counting us a lost people; though universality & multitude make against us, though every sect oppose their superstitions to us, and all together conspire in one against us: yet we will not despond in ourselves, nor heed them or their ways, we will not for all that be as a reed shaken with the wind: but trusting to the truth & power of God alone, and resting upon the verity of his Word & promise, knowing God in his time will appear: This shall suffice us and strengthen us with invincible magnanimity, to overlook and overcome all difficulties and oppositions, and render us firm and inflexible, constant in our purpose without any shrinking to continue in the unity of faith, and in the true service & pure worship of the true Jehovah our God.

{for ever and ever} This includes the time of the Gospel. And that notwithstanding all oppositions and obstructions, yet they will persevere in this worthy and magnanimous resolution forevermore: The true Jehovah and his truth is their sufficient ground for it.

Verse 6. {In that day} Namely, in the Messias' time, I will gather into the sheepfold of my Church, my poor dispersed, afflicted & weak believers. He insists still upon that glorious promise of the restoration of all, both churches, and kingdoms by the Messias; because this must support the hearts of the faithful, who otherwise without this, in the midst of so many and mighty temptations, must needs have been swallowed up in many gulfs of deep despair.

{her that halteth} Ezek. 34.16. Esay 35.6.

{gather} According to the promise, Deut. 30.3,4.

{that is driven out} Into captivity and exile; as hereafter she should be. These her miseries without this promise might have caused her an hundred times over to despair. Therefore the Lord by his Prophet is so careful betimes to meet with these temptations, by multiplying his promises in so many words,

{I have afflicted} I can as easily gather her, as I have afflicted her. Both these are in my hand, and my doings.

Verse 7. {And I will make her} Reduplications of his foresaid promises, Zeph. 3.19. my promises, word & grace shall be preserved in the relics of those poor dispersed Israelites; who shall be as it were the seed of my Church; and the hope of reestablishment, which I will accomplish in its due time, with great increase. God's power & pleasure can raise his Church out of the grave. And thus the state of the Church may be sometimes as dry bones, Ezek. 37. And not always so conspicuous, and glorious in the eyes of the world. Her new life often appears, as it were out of many resurrections from the dead.

{a strong nation} That weak remnant that should be left, after all their dispersions and destructions; that same God that could of stones raise up children to Abraham, would raise up to be a strong nation. See Zach. 8.6. Matth. 19.26.

{and the LORD} Christ, the eternal head of his Church, who was shadowed out in that typical kingdom of David,

{shall reign} Dan. 7.14. Luke 1.33. not so obscurely as he did formerly under the type and shadow of the reign of David, and his posterity. But now more openly, in the person & spiritual kingdom of his Son Jesus Christ, the Son of David, God manifested in the flesh.

{in mount Zion} Thence the law went forth, vers. 2. not the law of mount Sinai, but of mount Zion, Esa. 40.9. and 52.7. The glad tidings and Gospel of peace, which there began and thence went forth, and filled the world; by which the Lord reigns, and shall reign forever.

Verse 8. {O tower of the flock} It may seem to be the same place which is spoken of, Gen. 35.21. and was afterward the tower of the sheep-gate of Jerusalem, Neh. 3.1,32. and chap. 12.39. So called, because the sheep passed through it to the place of the sheep-market, which was near this gate; and Bethesda near to it, Joh. 5.2. By this south gate the passage lay open to the king's palace, to the Temple, to the fortress of Zion, and to both Jerusalems. This may well serve as a figure of the Church, into which God's sheep from all parts of the world are gathered up in safety.

{the strong hold} It seems to be the place called Ophel; that is to say, strong hold, 2 Chron. 27.3. Nehem. 3.26. to signify the inviolable security of the faithful, gathered together into the Church. Here the vulgar Latin seems to read אפל for עפל cloudy for strong hold.

{unto thee} And therefore fear not, but be full of hope.

{even the first dominion} The kingdom as it first flourished under David and Solomon, though it may seem quite overthrown, and those promises, 2 Sam. 7.12,13,16,29. Psal. 72. utterly frustrated; yet shall be raised up again in you, by the spiritual and everlasting kingdom of Christ.

Verse 9. {Why doest thou cry?} Why do you so afflict and torment yourself? O Church be comforted; your king and kingdom is not quite perished, though it shall seem to be so, by the Babylonish captivity, and many other miserable calamities; for Christ your true everlasting king shall appear in his time, and shall reestablish his kingdom in you.

{no king?} No king nor counselor? See Lam. 4.20. Esay 3.3. as Job 12.17.

{for pangs} For want of king and counselor.

{as a woman in travail} This similitude is often used, to note out extremity of pain and anguish, Psalm 48.6. Esay 13.8. Jer. 4.31. and 30.6. and in sundry other places.

Verse 10. {Be in pain} Indeed for the present you have reason to be perplexed; and I hinder you not from so doing; but take comfort in my promises, and bear it patiently, as John 16.21. See chap. 5.3.

{in the field} Wandering, and dispersed out of the country, prepare yourself to undergo these woeful calamities.

{there shalt thou be delivered} And repeats the word there emphatically, to prop up their faith and hope; that even their greatest extremities God would use as his fittest opportunities for their deliverance: even there in Babylon, there itself to deliver them.

Verse 11. {Now also} The enemies of the Church, many and mighty, gather against it, Psal. 2.1,2.

{that say} Insult over her proudly, as being masters of their wishes, Ezek. 25.3. and 26.2. and 36.2. As those against David, Psal. 35.25. and 40.15. and 70.3.

{Let her be defiled} Polluted with blood, and slaughtered. See Num. 35.33. Psal. 106.38. and 137.7. Sacked without any respect to her ancient holiness; all her ornaments taken away from her.

{our eyes look} Obad. 12. The like, Psal. 35.21.

Verse 12. {But they know not} They judge but as blind men do of colors, as Esay 55.8,9. They insolently brag and scoff and domineer, as if all were in the power of their own hands. But they are only drunken with their own foolish confidence; they reach not God's mind. God's people must not measure his mind by their bragging blasphemies, but lift up their thoughts to him, whose counsel shall stand, who wisely orders the insolencies and insultations of the enemies, to his Church's good, and their own ruin.

{his counsel} This is his thought, namely, to cleanse and chastise his Church by their means; and afterwards to bruise and thresh the enemies out, like corn in the floor. See Isa. 10.7. and 21.10. and 45.4,5. Jer. 51.33. And this is clean contrary to their mind.

Verse 13. {Arise} From your low and dejected estate; wherein you did seem to lie as a dead man in the grave. The power of God's Word can thus raise the Church.

{and thresh} They gathered themselves to thresh you. But you in the end shall thresh them; and shall by me be fitted and enabled to this end and purpose; do you consume and destroy your enemies. He attributes to the Church that which Christ her head does for her; and sometimes also by her means. See Esay 41.15,16. Judg. 8.7. 2 Kings 13.7. Amos 1.3. Dan. 2.34, etc.

{horn iron} To push them down. See 1 Kings 22.11. Ezech. 34.21. Amos 6.13. Dan. 8.4. Zeph. 1.19,21.

{thy hoofs brass} Alluding to the manner of treading out the corn with oxen, 1 Cor. 9.9. As the manner is in some countries at this day. See Psal. 44.5. Deut. 25.4. See 1 Kings 22.11. Psal. 44.5. Zech. 1.21.

{and I will consecrate their gain} Some make this relate to God; some to the Church that she shall consecrate. The words may seem to allude to the interdicts or devotings, whereby certain nations were accursed, and all the people condemned to be rooted out, and their goods absolutely to be consecrated to God, Levit. 27.28. Josh. 6.17,19. God will subject to his Church heathen nations; to this end, that he may be glorified: And this end in those cases his Church must mainly look unto, and care for. This has reference to all the time of Christ's kingdom on earth, and has its final accomplishment at the end of the world.

{unto the LORD} Both the subduers and the subdued must both be subject to the Lord; themselves and their substance, consecrated to him, and his service. See Esay 18.7. and chap. 19.18,19,23,24,25. Esay 23.18. and 60.6,7. Psal. 68.31. Zeph. 3.10. Mal. 1.11. Zach. 14.16.

CHAPTER 5

Verse 1. {Now} We have in this chapter Christ's birth, kingdom and conquest.

{gather thyself in troops} Some thus; O Jerusalem, which has hitherto been filled with rapines, like unto those which are committed by robbers on the highway; gather all your forces together to resist the Chaldeans, if you can. Others rather understand it as a taunt used by the Church against her enemies, thus; O daughter of troops; you numerous Assyrians and Babylonians, muster yourselves in troops, lay siege against us, basely abuse our judges, rulers, and kings, yet know that out of Beth-lechem, Ephratah, etc. And thus the Church trusting in God's former promise triumphs over all the injuries the enemies could do unto her; and that specially by reason of that glorious promise in the next verse.

{smite} Insult with all opprobrious base usage. See 1 Kings 22.24. Job 16.10. Lam. 3.30. Matth. 5.39. A proverbial kind of speech this is; as that Psal. 2.12.

{Judge} The city being taken, the king and all the great ones shall be shamefully used by the enemies, 2 Kings 25.6,7,19,20,21.

Verse 2. {But thou Beth-lehem} Here is their ground of their patience, the rise of their comfort and exultation, and insultation; The birth of the Messias, and the place where, expressed and prophesied of. See Matt. 2.6. Joh. 7.42.

{Ephratah} Gen. 35.16,19. Judg. 17.7. To distinguish it from Beth-lechem, in the tribe of Zebulun, Josh. 19.15. This, it may be, was so called from Ephrath, Caleb's wife, 1 Chron. 2.19.

{thou be little} Or, art thou little to be, etc. Though at this time you be the least and weakest city amongst the tribes of Judah, yet shall you be exalted by Christ's coming in the flesh. And S. Matthew has the same words to the same sense, with a negation. Thou art not the least, etc. Matt. 2.6. After the said prophecy was fulfilled, the place was made famous by Christ's birth. Some would read these words with an interrogation, and so make the sense negative, to agree with that Matt. 2.6. Others make S. Matthew only to relate the words of the priests and scribes to Herod; and that they so varied the text before him; and that not much amiss, as to the purpose in hand, eyeing the present state and turn of times.

{among the thousands} The tribes of Israel were divided into thousands, whereof every one had a head or prince, Judg. 6.15. 1 Sam. 10.19. 1 Chron. 12.20. Zach. 9.7. Whereupon S. Matthew, instead of thousands, has, head or governor.

{yet out of thee} Here God speaks. He comforts the Church, which was deprived of her earthly king, by the promise of Christ's coming, the heavenly and everlasting King, Isai. 9.6. Both David, and Christ, the Son of David, was born there. And as out of that poor town God raised David, the youngest of his brethren, and contemptible among them, yet to be the famous king of his people, and founder of their felicity, and flourishing estate; so God would not so far cast off his people, or bring them to so low an estate, as that they should utterly despair, but he would still keep a care of them, and in their mean condition, out of poor Beth-lechem, he would likewise raise the true David, their Messias, Jer. 30.9. Ezek. 34.23,24. and 37.24,25. Hos. 3.5. Amos 9.11. And this should be their greatest consolation in their deepest distress.

{to be Ruler} Chap. 4.7. Isaiah 32.1. Jer. 23.5,6. Luke 1.33.

{whose going forth} He shows that the coming of Christ, and all his ways, were appointed of God from all eternity. Or, he was from everlasting, come forth from the Father by generation, and by an eternal decree, was by him appointed to be a Mediator. See Col. 1.15.

{everlasting} Hebr. the days of eternity.

Verse 3. {Therefore} Namely, to fulfill the prophecies aforesaid, of their ruin and restoration.

{will he give them up} God shall suffer his people to be subject to foreign princes and lords, their enemies, to extreme miseries and calamities, that no face of power, state, or majesty shall appear. And this they must patiently bear before they can look for relief.

{until the time} Then when they think themselves forgotten and forsaken of God and lost, then will he save them.

{that she which travaileth} This some would make to relate to the blessed Virgin Mary, and her birth, or fruit. But it seems rather to reflect on that Chap. 4.10. that the body of the people of the Jews should be in that travailing pain and anguish, and upon it, should not be as in Isaiah 26.17,18. but as that woman, John 16.21. An happy and joyful issue should follow upon it.

{then the Remnant} Of the Jews that shall remain and escape out of those afflictions; and the Gentiles converted by faith to Christ, and thereby made brothers to the true Israel in spirit, shall be united with them in one body of the Church, under Christ their head, Heb. 2.11,12.

Verse 4. {And he shall stand} Christ shall do the office of a good shepherd, standing still on foot, continuing and persevering to rule, and feed, and watch for the safeguard of his, employing for their safety the divine power of his Father, whereby the Church shall rest secure, having the King of the whole world for her protector.

{and feed} Or, rule, as a shepherd does his flock.

{in the strength of the LORD} What strength is in God, so much safety is to the Church by Christ. God anoints him and furnishes him, as Isaiah 60.1. and chap. 11.2. and 42.1. Psalm 45.7. John 3.34. Col. 2.3,9. And Christ as Mediator, and as the head of the Church in his human nature, is thus subject, and inferior to God the Father, and receives from him: And so has an omnipotent power to save his.

{abide} And dwell constantly, and securely, under safe protection, like sheep in the fold; as is further set out in the next verse. Targum has it, they shall return out of their captivity. And so Jarchi in his Commentaries: Vulgar Latin, they shall be converted.

{for now shall he be great} Namely, at the prefixed and appointed time, or within a short space.

{ends of the earth} Not in Judea only, but among the Gentiles, unto the ends of all the earth.

Verse 5. {And this man shall be the peace} Or, he shall be our peace, first with God; the fountain and foundation of all true peace, Eph. 2.14,15,17. Heb. 7.2. Isaiah 9.6. and 26.3. And then against all our enemies, he will be our peace, and defend us, that we shall not need to fear their rage and fury, being safe and secure under the shadow and shelter of his wings.

{when the Assyrian} The Assyrian shall come, and the Babylonian, and other enemies, and tread in their palaces. God will suffer it, his people need it for their castigation and humiliation. And this both before Christ's coming, and after, chap. 4.9. They must prepare their minds to patience.

{then shall we raise against him} The sum is, Christ shall be the foundation, author, and preserver of the true spiritual rest of the Church; and if it be assaulted by the enemies, it shall from him have sufficient means to withstand them. As if they had raised seven armies, under the command of seven captains, against the Assyrians, who were the Jews' ancient enemies.

{seven shepherds} Having likened the Church to a flock of sheep, he calls the defenders of it, and all the ministers of her preservation, shepherds, as servants to the great Shepherd, who in respect of Christ are also sheep, and members of the Church. In the calamitous condition of the Church none shall be found willing, and able to rule and govern, Isaiah 3.6,7. now Christ shall raise them up to such an estate; and furnish them with store of such men, and so qualified by him with the Spirit of wisdom and courage, as they shall be able to raise many such as will take upon them the care and charge, and governing, and defending them, even against their greatest enemies, yea, to overrule and overtop the enemies by the power and authority of Christ.

{principal men} Hebr. princes of men.

Verse 6. {And they shall waste} Hebr. eat up. These whom God shall raise up for the deliverance of his Church, shall destroy all the enemies thereof, as the Assyrians, and Babylonians, which were the chief enemies that time. See Isaiah 10.12. and chap. 30.31,32,33. and 31.8,9. Principally they shall eat up, and destroy Satan, and the world's kingdom, by the sword of God's Word, in the days of the Gospel.

{Land of Nimrod} See Gen. 10.10,11. Babylon.

{in the entrances thereof} Or, with her own naked swords.

{deliver us from the Assyrian} They must prepare to suffer in the meantime, and undergo all with patience: but yet with an expectation of certain deliverance, in as due time, as appointed by God thereunto.

Verse 7. {And the remnant of Jacob} Not the whole body of the people, but the holy seed and small remnant, which God shall miraculously preserve in those calamitous times.

{in the midst of many people} Though the remnant be few, and on all sides encompassed with these multitudes, and environed and endangered by them.

{as a dew} By reason of its multitude, grown up as it were in an instant, and miraculously fallen from heaven, shall be like dew or rain, Psalm 110.3. Or, this remnant or Church, which God shall deliver, shall only depend on God's power and defense, as does the grass of the field, and not on the hope of man. See 2 Cor. 2.15. where that effect which the word works, is ascribed to the ministers of the Gospel.

{that tarrieth not for man} Which does not grow in gardens, nor tilled lands, watered by men's hands, but in deserts, mountains, and wild places, that has no other water but what falls from heaven, Job 38.26,27. Psalm 104.13. So the Church shall sprout and prosper, be sustained, and be safe, by God's grace and power alone, though men yield no assistance at all.

Verse 8. {as a lion among the beasts} The faithful shall be endowed with an invincible force of the Spirit of God, to overcome, and overthrow the devil, the world, and all their enemies, 2 Cor. 10.4,5,6. 1 John 5.4,5. This power they shall have, thus do, without resistance, but they shall not abuse their power. The similitude is not to be extended beyond its due bounds, God thus shall multiply and increase his Church, and defend it against all its enemies.

Verse 9. {Thy hand shall be lift up} A further explication of what was in the former verse. Enemies will never be wanting; the Church must expect no other. But God will give succor and strength from heaven, that the gates of hell shall never prevail against her, that she utterly perish. The remnant shall keep footing still under the standard of the cross, beyond the hope and expectation of all the world, and prevail over their enemies.

Verse 10. {I will cut off thy horses} I will take away all worldly strength and helps from my Church, which might otherwise prove hinderances and lets to my saving grace, and obstacles to my helping hand: And I will cause her to renounce all damnable and unlawful means to maintain herself, as sorceries, and recourse to idols, and to idolatrous people, which the people had formerly made use of; because she may put all her trust and confidence, not foolishly and wickedly in them, but wholly in me, and that she may attain the victory over all her enemies, only by the power of my Spirit. See Hos. 1.7. Zach. 4.6. and Chap. 9. verse 10. Man's abuse of God's good blessings is so deeply rooted in him, that he cannot be taken off it, but by taking away the blessings themselves which he so abused. So ingrateful are we for his blessings, and so good is God, to take them away for our good, that he may make way for himself to bless us.

Verse 11. {I will cut off the Cities of thy land} Namely, the walled & strong cities, to bring them to live in villages and open places. See Ezek. 38.11. The cities wherein they so accustomed themselves to put their trust, and not in God. God therefore will take them away, that his sole hand of protection and preservation of them may the more evidently appear, when all outward means are gone. Thus his people are as sheep in the midst of wolves, that their safety and salvation may the more illustriously appear; as was said, to be only in the hand of God.

Verse 12. {witchcrafts} These were more than the other, not indifferent, or good in themselves, but vicious and abominable, forbidden in God's law, Levit. 20.27. Deut. 18.10,11,12. yet practiced by the people, Esay 2.6. 2 Kings 17.17. Here is God's mercy to remove their sins from them, and them from their sins, that hindered him from stretching out his hand of salvation unto them. Thus God prevents his Church with his saving mercy.

Verse 13. {Thy graven images} Forbidden in the law, Exod. 20. Deut. 4.15, etc. and Chap. 27.15. Esay 40.19. and 42.8.

{standing images} Or statues, Deut. 16.22. 1 King. 14.23. 2 King. 17.10.

{worship the work of thine hands} This makes them abominable to God, when his worship is transferred to them. And this is prodigious in man to do worship to the work of his own hand, Esay 44.9,15,17,18,19,20. Jer. 10.14,15.

Verse 14. {thy groves} Deut. 16.21. 1 Kings 14.15,23. and 15.13. and Chap. 18. verse 19. 2 Kings 17.10. and 21.7.

{cities} Or, enemies.

Verse 15. {upon the heathen} When I have purified, and purged you then will I execute the severity of my most terrible judgments upon your enemies, the heathen folk.

{they have not heard} It shall be so terrible, that the like has not been heard of. Others say, he will plague such, as have not believed and obeyed the Gospel, 2 Cor. 10.6. but have rebelled against him, and not hearkened to his words, to his power, promises and threatenings.

CHAPTER 6

Verse 1. {Hear, etc.} This seems to be the second sermon, wherein God by his Prophet convinces the Jews of his benefits to them, and of their sins against him; And threatens the rebellious. And for the small remnant, he puts them in mind of their duty, and of his promises: In the comfort whereof they praise his mercies. Such a preface as this here in the first words, is not so ordinary, but in extraordinary cases, as here when he shows the prodigious stupidity of the people; that he spake hitherto without any profit to them that were as deaf men, and desperate, forlorn, of whom there was no more hope.

{Arise} O Micah, debate you God's cause against this rebellious and ungrateful people, as it were in judgment, calling all the creatures to be judges, seeing their consciences are more insensible than these creatures. See Deut. 32.1. Esay 1.2. Micah 1.2.

{before} Or, with.

{mountains} Esay 1.2. Jury was full of mountains, Exod. 15.17. Deut. 3.25. Esay 14.25. Eze. 6.2. contend you that the mountains and senseless elements might in their kind be witnesses of the people's conviction and obduration, and as if there were more attention and docility to be expected of the mountains and rocks, than of this monstrous and stonyhearted people.

Verse 2. {the LORD's controversy} Whereof, verse 3. etc. See Isaiah 5.34. and 43.26.

{with his people} Not with the mountains and hills, they are called on only as to be witnesses and judges in this his controversy with his people.

Verse 3. {O my people} This courteous appellation God vouchsafes to this stubborn unworthy people. And this adds to their blame.

{what have I done unto thee?} Job 22.17. Jer. 2.5,31. that should make you loath my service, and your duty? Thus Isaiah 1.18.

{I wearied thee?} Nay, we are ready to weary and grieve him, and his Spirit, Ephes. 4.30. Isaiah 63.10. Numb. 14.11. Psal. 78.58. and 59.10.

{Testify against me} I am ready to hear and answer, that so we may come to an issue, Isaiah 27.5. Job 22.21. Thus God humbles himself, and deals with them, as one man with another, in the fairest way.

Verse 4. {I brought thee up} I have not hurt you, but bestowed infinite benefits on you. And a narrative of them follows, from point to point. He did not begin only, but went on, and continued to heap his blessings and benefits upon them.

{of Egypt} This Exod. 12.51. and 14.30. was a grand benefit; many a time and often mentioned in Scripture, as Deut. 4.20. Josh. 24.6. Judges 2.1. and in the law, Psalms, and Prophets.

{house of servants} Deut. 5.6. and 6.12. and 7.8. Josh. 24.17. Judg. 6.8. and in very many places.

{Moses and Aaron} Josh. 24.5. Psalm 77.20.

{and Miriam} Who had also the gift of prophecy. See Exod. 15.20, etc. Numb. 12.2. the sister of Moses; and she that watched him in the ark of bulrushes, Exod. 2.4.

Verse 5. {remember now} God remembers to them some of his benefits done for them in the wilderness. We are too apt to forget his benefits. See Deut. 7.18. & 8.2. & 16.12. Judg. 8.34. 1 Chron. 16.12.

{Balak} Numbers 22.5. and 23.7. Deut. 23. v. 4,5. This benefit is specially named among many others in the wilderness. And so Josh. 24.9,10. mentioned Deut. 23.4,5. Apoc. 2.14.

{Moab} See on Amos 2.1.

{consulted} A subtle and pernicious counsel was that of Balak, to have them cursed as it were in God's name, and from heaven, by the mouth of a Prophet, endued with the spirit of divination extraordinarily, though a wicked man, and none of God's people: See Numb. 22,23,24 chapters. This was more dangerous than to bring out all his armies against them; thus to seek to make God their enemy, and set him against them.

{and what Balaam} God restrained him, and made him bless them against his will. For he had sold himself for hire to the wicked king, Numb. 22.12,33. and 23.11,25. & 24.1,10. Of his pernicious counsel we read, chap. 25. compared with ch. 31.16. See 2 Pet. 2.15.

{from Shittim} After you went astray after Baal-Peor, Numb. 25.1. Yet I did endure you, and brought you into the land of Canaan, where I renewed my covenant with you in Gilgal, by circumcision. Of Shittim, see Num. 33.49. Josh. 2.1. & 3.1. whether here grew that Shittim-wood, so much mentioned by Moses in the book of Exodus, is uncertain.

{unto Gilgal} See on Hos. 4.15. Thus God's mercy strove with their malicious wickedness, and even miraculously he then overcame their evil with his goodness.

{the righteousness} His faithfulness in keeping his covenant and promises: Or his infinite mercies, and fidelity in performing them. And so that there neither was, nor is any unrighteousness in the Lord, but that all the fault is in themselves.

Verse 6. {wherewith shall I come} Seeing then you can find no fault in God, nor any excuse for yourselves, and the end of all is to bring you to repentance; what then remains but that you inquire after it, and go about it? The Prophet brings in the people, desiring to know the true means to appease God, and to be reconciled to him. But they pretend to more than they do truly intend.

{with burnt offerings} They were convicted in their consciences, that reconciliation with God was to be sought after, yet they would not take the straight way to him by faith and repentance, in sincerity and integrity of heart, but go about the bush, and seek to please him with shadows and ceremonies, oblations and sacrifices, keeping still their hearts close to their sins, and aloof off from him. Thus hypocrites always would fain delude God and themselves, with these external shows and toys.

{of a year old} Heb. sons of a year.

Verse 7. {will the LORD} They would seem to be careful, and inquisitive; and meanwhile hoodwink themselves, and willingly are blind at noonday.

{thousand of rams} Thus bountiful they will be, and profuse; nor spare for any cost, and expense, toil and travail, they will superabound in these outward services, so they may keep their hearts inwardly to themselves, and their sins, and not yield them up to God, and his obedience, entirely and sincerely, which yet is the only thing that God regards and requires. But hypocrites still will part stakes with God in manner aforesaid, Isaiah 1.11. etc. See this abundantly among the Papists.

{My firstborn} Idolaters did so, both among the heathen; and among God's people, Levit. 20.2. 2 Kings 16.3. Psal. 106.38. Thus they will seem even to burn with zeal. Nothing shall be so near, and dear, and precious to them, that they will not part with to please, and pacify God. Thus they will sacrifice to their own inventions, and good intentions, though in a way abominable to God. Meanwhile at no hand will they sacrifice their hearts to God, Psal. 51.16,17. which is the thing God looks for, Deut. 6.5. and ch. 10.12. and 26.16. Josh. 22.5. and throughout both the Old and New Testament, sacrifices in the Old Law were commanded, but to be exercises of their faith and repentance, that by them they might look up to that only sacrifice of the Messias, and offer up themselves spiritual sacrifices to the Lord. See Rom. 12.1.

Verse 8. {He hath shewed thee} Deut. 10.12. & 30.15. It is but childish to pretend ignorance, nay, an impudent lying against God, to make that an excuse and color. For the doctrine of his word, the rule of his law is plain, as that Hab. 2.2. unless willfully you will shut your eyes against it. He has abundantly provided for your direction and satisfaction therein, Psal. 119.105. and 19.9. Prov. 6.23.

{but to do justly} The Prophet in few words calls them to the observation of the second table, in the first place, to know if they will obey God aright, or no, saying, that God has prescribed them to do this. See on Isaiah 1.17. This will be a visible trial of the truth of their obedience. This pulls them out of their corners of ceremonious sanctities, wherein hypocrites do hide and shelter themselves.

{walk humbly} Hebr. humble thyself to walk. This relates to the duties of the first table, which indeed are chief and principal, containing the spiritual worship of God, and the inward service of the heart, wherein humility of soul towards God bears a chief part: But these inward affections being seen only to God, makes hypocrites the more bold to pretend so much thereunto before men, specially when they will be so curious and sedulous, in, and about the external ceremonial rites, and bodily exercises thereunto belonging.

Verse 9. {The LORD's voice} The voice of the Prophets prevailed not, gained no audience: he therefore puts it here upon the Lord himself.

{crieth} Not softly to a few, but aloud, to be heard of all that want not ears to hear it.

{unto the City} Jerusalem as the principal place and head of the rest. Some so derive the word, as to bring it to this signification, To rouse up, or awaken, namely, out of the sleep of sin and security: The Lord seeing what his people had deserved by their sins, does admonish them by his Prophets, that they and the city particularly should take heed of his judgments, which did hang over them, and by his predictions does warn and instruct them, not to hold them to be mere casualties, but things proceeding from his providence and justice, that they might prevent them by repentance.

{the man of wisdom} As Hos. 14.9. arguing so, the most to want this wisdom, and to be men of folly, in not hearing the Lord's voice, however otherwise they gloried in their own wit and understanding.

{shall see thy name} Shall see and consider, and ponder your name, and majesty in it, that the voice comes from you, not from man, and that they have to deal immediately with you in it. Others translate the sentence thus; Thy Name shall see that which is, that is, Thy renowned Majesty, O God, sees everything that is in the city, as the truth is: Thou thyself, as thou hast manifested thyself to thy Church by thy proper Name, doest judge rightly of the sins of the people, and of the punishments which they deserve therefore.

{hear the rod} Wherewith you are to be scourged for your sins, and the causes of it: The rod of revenge for your contempt of the Lord's voice, and your other sins which follow.

{and who hath appointed it} Yourselves by your sins are the causers of it. The Prophets are but mortal men, earthen vessels, the bearers and reporters of it; but God is he who is the appointer of it, and ordains it for the revenge of the quarrel of his covenant.

Verse 10. {Are there yet} Or, is there yet unto every man an house of the wicked, etc. Here are the causes of the rod: I shall try it out, and find it to be so; and then a wonder it is it should be so, after so many means and monitions against it.

{the treasures of wickedness} Gotten, possessed, and used unjustly and wickedly.

{scant measure} Hebr. measure of leanness. To sell by, Amos 8.5.

{abominable} Prov. 11.2. & 20.10,23. Levit. 19.36.

Verse 11. {Shall I count them pure} Or, shall I be pure with, etc. A prosecution of that in the end of the former verse: Let earthly judges do so, but it is far from me, see Gen. 18.25. Prov. 17.15. and 24.24. Isa. 5.23. God's nature and office requires him to proceed and punish in all equity, without any partiality.

Verse 12. {The rich men thereof} Of the city chiefly, which should have been a good example to the rest; and so of the other cities, though haply not in so high a degree.

{are full of violence} Have their houses full of prey and spoil, violently gotten by them. Covetousness and riches thus set men on to work mischief.

{inhabitants} Of all sorts.

{lies} Frauds, deceits, guiles, without all sincerity, verity, plain and true dealings towards one another, see Prov. 24.2. 1 Cor. 6.8. Isa. 32.7. Jer. 9.4.

Verse 13. {Therefore also} God's words, declaring the rod, v. 9.

{sick} See Isa. 1.5. Levit. 26.16. He is of power, nothing can hinder him, nor his rod, from inflicting the stripes of his vengeance.

Verse 14. {Thou shalt eat} One stroke of the rod, famine and hunger; and this either by taking away the bread itself, Isa. 9.20. Ezek. 4.16. or by breaking the staff of bread, see Hos. 4.10. Levit. 26.26. Hag. 1.6.

{Thy casting down} That is, you shall perish like a building that sinks, and is ruined by its own weight, having an evil foundation, or being built with bad materials, though no enemies come near you, no outward evils molest you, nor any signs of my wrath appear, yet your casting down shall be in the midst of you, shall stick in your entrails, you shall perish with the intestine and secret stroke of my curse.

{thou shalt take hold} Try all means and ways to save yourself, and yours, to preserve some part of your goods, and more precious things from the enemy, but in vain.

Verse 15. {Thou shalt sow} Deut. 28.38. Amos 5.11. Zeph. 1.13. Hagg. 1.6. Jer. 12. verse 13. Hos. 8.7. Another stroke of this rod.

Verse 16. {the Statutes of Omri are kept} Or, he does much keep, the etc. Namely the idolatry brought in by those wicked kings, 1 Kings 16.25,30,31,32. And to excuse your doings, you allege the king's authority by his statutes, and so pretend both power and prudence, and counsel in the making of them. Thus he returns to the causes of the strokes of this rod, lest his blows might seem too heavy. And he does instance and insist upon their grand sin of idolatry, that gross idolatry brought in by Omri and Ahab, as was said. And Judah at last fell to Israel's idolatry.

{make thee} He seems to speak to the land, city, or kingdom.

{desolation} Or, astonishment.

{and hissing} A matter of scorn and derision, 1 Kings 9.8. 2 Chron. 29.8. Jer. 18.16. and 19.8. and 25.18. and 29.18.

{reproach of my people} The ignominious punishment for having profaned the name and title of being my people, and my Church, by your sins, Ezek. 36.20,23. Rom. 2.24. And therefore you shall bear the greater punishment and reproach, Amos 3.2. Luke 12.47.

CHAPTER 7

Verse 1. {Woe is me} In this chapter the Prophet bemoans the universal corruption and wickedness of the people, and yet concludes all with the consolation of the Church by promises of a great and glorious restoration and salvation, after the time of her afflictions. In these words is the Prophet's lamentation, not for the punishments, but for the sins of the people, because godly men were decayed in the country, and none to be found: as if a thirsty and weary traveler could not find any fruit or grapes in the fields or vineyards. See Psalm 12.1. and 14.2,3. 1 Kings 19.14. and Mat. 11. verse 12,13. and Job 6.19,20. And thus godly men are affected at the inundation of sin, and sinners, and at the extirpation and perishing of goodness, and good men.

{when they have gathered} Heb. the gatherings of summer after harvest, when the fruits are gathered, and the fields are bare.

{grape gleanings} See Esay 17.5,6. and 24.13.

{no cluster} See Jer. 6.9. As with Edom, Jer. 49.9,10. and Obad. 5. yet God retained ever his small remnant, and elect seed. See Esay 65.8. 1 Kings 19.18. Rom. 11.4.

{the first ripe fruit} Rare fruits, and therefore most to be desired, Isai. 28.4. Hos. 9.10. The meaning is, that he sought for a good man among the people, as for a very rare thing, Jer. 5.1. Esay 64.6,7.

Verse 2. {The good man} Or godly, or merciful. This clears the sense of the former verse, and see the annotations there.

{for blood} Sanguinary, bloody-minded, cruel men, implying that the prince, the judge, and the rich man are linked together, all to do evil, and to cloak the doings of one another. See Prov. 1.11. and 12.6. Jer. 5.26.

{they hunt} By frauds and perfidiousness. See Hosea 5.1.

{every man} So that in vain should one look and seek for a good, honest, and upright man amongst them all, yet this is spoken of the general body of the people.

Verse 3. {with both hands earnestly} Their greediness and activity in sinning is such, see Eph. 4.19. Others thus; That to help themselves in doing evil, to get off clear, and be absolved from judgment for it, they take the way in the next words following.

{the Prince asketh} Prince and judge are mercenary, inquire not into the cause, but gape after bribes, to be corrupted by them in judgment, then will they absolve the guilty, and condemn the innocent, make of vice virtue, and of virtue vice; confound good and evil, light and darkness. See chap. 3.11. Esay 1.23. Ezech. 22.12. Hosea 4.18.

{the great man} That is the rich man that is able to give money, abstains from no wickedness nor injury.

{he uttereth} Boldly and openly, without fear, or shame, knowing he can corrupt the thrones, and tribunal-seats of judgment.

{his mischievous desire} Heb. the mischief of his soul. Those mentioned Chap. 2.1,2. And the like.

{wrap it up} These men agree among themselves, and conspire with one consent to do evil: as by the twisting together of divers threads and strings, men do make a strong rope. Thus wrong, oppression, and tyranny reigns, the great and rich men, bribing, and buying out a liberty and impunity, and the poor being left without remedy.

Verse 4. {The best} Those of the best name and fame, those that gained the best repute.

{as a brier} Hurtful and scratching. And therefore naught enough, as Psa. 58.9. Ezek. 2.6. See the annotations there. And what are the worst then? Esay 59.15.

{the day of thy watchmen} The time of your punishment foretold by the Prophets, who are called the watchmen, Ezek. 3.17. and 33.7. Hos. 9.8. Or the time of the punishment of your watchmen is come; of your false prophets, that deceived you with soothings and smoothings, and also of your other governors. They the first in punishment, as the first in sin.

{and thy visitation} Yours with them, the people's with their governors'. The watchmen are blind, are sleepy, and secure, and so betray and seduce the people, and the people are willing to have it so, Jer. 5.31. see 2 Thes. 2.10,11. and so both justly punished and visited.

{perplexity} That is, confusion and extreme anguish, instead of the windings and practices of their deceits: see Nahum 1.10. Prov. 1.24, etc. Isa. 22.5.

Verse 5. {Trust ye not} His intent is not so much to show that we must not put our trust and confidence in man, as in Isa. 2.22. Psal. 146.3. but rather to set out the transcendent wickedness of this people, that there is no faith and fidelity in them, no humanity left among them, no relations, though never so near and dear, will keep them within any bounds of duty or respect one towards another; but they pervert the whole order of nature, and cast off those affections which might seem impossible to be blotted out and extinguished: there is no more any faith or loyalty, no not even amongst the nearest friends.

{in a guide} So are they called in Scripture, who by reason of their degree, duty, or authority, are, as it were, the heads and directors of others, as the husband is of the wife, the schoolmaster of his scholars, and the counselor of the prince, Psa. 55.14. Prov. 16.28. and 17.9.

{keep the doors} Discover not your secret to your own wife, Deut. 13.6. for fear lest she betray you.

Verse 6. {The son dishonoureth} Mat. 10.21,36. Luke 21.16.

Verse 7. {Therefore I will look} Namely, I Micah, with all true believers, seeing all manner of hope of remedy of these evils, and of reliefs by men is past, I will turn to God by faith, expectation and prayer, that I be not drawn aside by these evil examples, or provoked to any impatience, or desire of revenge for such like wrongs and injuries; I will fix mine eyes upon God, and him only, and wait for his salvation, Psalm 119.166. and 40.1. and 51.9. Isa. 25.9. and 30.18.

{my salvation: my God} The holy faith and confidence of the Prophet, and this without any touch of an heretical presumption, Rom. 5.2,3,11. the Scripture is full of it, and the nature of grown faith requires it.

{will hear me} He would be frequent and fervent in prayer, and in assurance that his God would hear his prayer.

Verse 8. {Rejoice not} Here the Prophet takes upon him the person of the Church, and enters upon the consolation, which concludes all, and continues to the end of the book. And here first, the Church encourages herself by the assurance of God's grace, against all the taunts of the whole multitude of her adversaries, the malignant Church: She being fallen into the deep and dark dungeon of distress, her enemy insults over her; a thing too frequent with the wicked, Psal. 80.6. Jer. 20.7. Ezek. 36.4. and a thing which sorely wounds an ingenuous mind: see v. 10. Psal. 42.3,10. & 79.10. She directs her speech unto them, and arms herself against their scoffs and taunts. We find the like speech uttered by way of irony and scorn, Lam. 4.21,22.

{when I fall yet} Or, Though I be fallen, yet I shall arise: she repels the reproach of her enemy, not only with a kind of disdain, but with this argument of comfort, That her fall shall not be final, deadly, desperate and irrecoverable, but she shall recover again: see that, Prov. 24.16,17. Thus her faith and hope overcomes the world, and the cruel mockings of it, John 5.4. Heb. 11.36. and all temptations, insultations and subsannations whatsoever, Nahum 1.12.

{a light unto me} Even some glimmering and sparkle of light in the darkness itself: and a full light to lead and deliver me out of it, Esay 60.19.20.

Verse 9. {I will bear} With humility and patience.

{because I have sinned} Thus she acknowledges her own demerit, and God's justice. The wicked sometimes are convicted of their sins, and despair, as Judas; or murmur at God's judgment and justice for them, as Cain: But the godly are so affected and afflicted with the sight and sense of them, as they are displeased with themselves in them, and for them; and placing themselves before God's tribunal, in all humility, and with all patience, they submit to what chastisement he pleases to lay upon them. A true sight of sin, and this humble submission ever go together. The wicked that want the one do likewise want the other.

{until he plead} Against mine enemies, who taking no care in their doings against me, to execute God's judgments for my sins, have wreaked all their own cruelty upon me, and withal blasphemed God. She does not cast away her confidence of deliverance, but comforts herself in her hope and faith in God; and strengthens her patience by it, knowing God does chastise her for her good. See Hab. 3.2. And though she confess her sin against God; yet she stands to her cause, and the goodness of it, against her enemies; she was innocent in her carriage towards them; she gave them no just cause of their taunting of her, and vile dealing towards her. And thus David often stands upon his own justification; not before God, but in the particular cause and quarrel between him and his enemies. Psal. 7.3,4,8. and 18.20. and 35.1. And he and Job often plead their own integrity and sincerity, against the imputation of hypocrisy, suggested against them, either by temptations within, or enemies abroad.

{he will bring me forth} As it were out of the low pit of miseries, in which I am. Thus she foresees with the eye of faith and hope an issue prepared for her out of her miseries; she sees this light though afar off.

{his righteousness} His deliverance, the effect of loyalty; and love towards me; and of his severe justice towards his and mine enemies. Not that she pleads the merit of her own works; but the righteousness, truth, fidelity, and justice of God, in performing his own frank and free, gracious and merciful promise unto her.

Verse 10. {Then she, etc.} Or, and you will see her that is mine enemy, and cover her with shame: so turning her speech to God. This adds to her joy, even the salving of that sore vers. 8.

{and shame shall cover her} And she cover and hide herself for shame; as much as she rejoiced, and triumphed, and insulted before. See Obad. 10. Psal. 71.13. and 140.9. They may justly take up that Jer. 3.25.

{where is} See on verse 8. See Psalm 115.2. Joel 2.17. She now not so much respects herself therein, as God; and takes up his cause, whom the enemy had so blasphemed; implying that now indeed God did appear, where, and in what cause and on whose side he was. See Psalm 50.21. And if he so punished his own, as now appears by his owning and delivering them, what then might the wicked justly think will become of them? see Luke 23.31.

{mine} This shall not be a fleshly pleasure to delight themselves in the sight and satisfaction of their own revenge; but a spiritual joy to see the glory of God's justice magnified upon his enemies, Psal. 58.10,11.

{shall she be trodden down} Hebr. She shall be for a treading down.

{mire} See Zech. 10.5. Esay 10.6.

Verse 11. {In the day} As the Church informed the enemies of their ruin; so now the Prophet informs the Church of God's manifold glorious promises to her.

{that thy walls are to be built} Amos 9.11. etc. Before her walls were cast down, and she as a field or vineyard, whose hedge was plucked up; she was laid waste, and scattered among the nations. But now the day should come wherein her walls should be rebuilt, herself restored, repaired, protected against all assaults of her enemies. And evangelical promise: The meaning is, when in the Messiah his time I shall reestablish my Church, which has been as an excluded and an abandoned possession, I will set her in perfect liberty, freeing her from the commands of all others, but mine own, Acts 15.16.

{in that day} Even then shall these blessings be vouchsafed to her.

{shall the decree be far removed} That cruel tyranny which the Babylonians exercised over them, Esay 9.4. that decree whereby they forbade the building of the Temple and city: and the Persians likewise after them, Ezra 4. v. 5,6,21,22,23,24. See Psalm 102.13,14. Others render the words and the meaning thus, That the decree shall go far abroad: even that decree, verse 14. of publishing the Gospel among the Gentiles, shall go forth from out of the bounds of Jury, even to the ends of the earth. As Psalm 2.7,8. and 110.2,3.

Verse 12. {In that day also} He insists still upon that happy and glorious time.

{he shall come even to thee} Jerusalem after her restoration shall become so glorious, her state so flourishing, that the Jews and Israelites with all freedom shall have ready access unto her from all parts; yea, the Gentiles, and all nations shall flow in unto her Acts 15.16,17. Esay 19.23,24,25.

{and from} Or, even to: and this particle is redoubled yet again in this verse, for amplification sake.

{the fortified cities} Of Egypt. A country which is most strong by nature, being bounded by the sea, and by wildernesses, and moated with great channels of water. The Prophet names it so, by an allusion to the Hebrew name of Egypt. See Dan. 11.15.24.

{the river} Euphrates; yea, and from all rivers, from sea to sea; from mountain to mountain: from the utmost ends of the earth. This blessing is so strongly asserted, because after the utter ruin of Jerusalem, and the Temple, it seems so strange and incredible in the eyes of flesh and blood.

Verse 13. {Notwithstanding the land} Or, after that it has been desolate. The land of Judea before the coming of Christ in the flesh, verse 8. Thus before those glorious promises shall come to be accomplished, he shows that God's judgment shall be upon the wicked Jews, and their land in the meantime, thundering as it were, against the body of the people for their desperate and forlorn estate in their sins; lest they should as is the manner of hypocrites, vainly presume, and assume unto themselves those promises which belong not to them. And mixing promises of mercy to his holy remnant; that they may have wherewithal to sustain and support themselves in the midst of these sad calamities: And extending those promises, as the manner of the Prophets is, even to the glorious time of Christ's coming, wherein the full accomplishment of them shall be made good.

{shall be desolate} The land itself, that senseless and harmless element, shall suffer in its kind, as being defiled and polluted by the sins of her inhabitants. How odious then were their sins?

{for the fruit of their doings} For the just recompense and punishment of their sins.

Verse 14. {Feed thy people} Or, rule your people. The words of the Prophet, wishing and praying to God. Or rather, the words of God, prescribing their duty to the ministers and pastors of Christ and his Church. Implying the calamity last mentioned to be so great, that if God took not this way and means for his people's safety, they would surely perish. Some make these to be the Prophet's words to our Savior Jesus Christ, that he would feed, and guide his Church which is destitute of all human help, and is exposed to many dangers, like sheep upon the mountains, and in woods.

{thy people} Yours by covenant; Gen. 12.3. See Rom. 9.8,27. and Chap. 11.5.7. This covenant was the sure ground whereupon God's grace was ever reserved to the remnant.

{with thy rod} See Psalm 23.4. Zech. 11.7.10.14. It signifies both a shepherd's staff, and also a scepter. See Psal. 45.6. and 110.2.

{the flock of thine heritage} Thus he fixes his eyes upon God's free choice and adoption of them to be his own heritage; and not upon what they deserved: Deut. 7.6,7,8,9. And this is the groundwork of faith to God's people, and holds up their hope against all temptations.

{which dwell solitarily} Asunder, and scattered here and there in several places of their dispersions and banishments.

{in the midst of Carmel} As there: or, as in the midst of open fields; so some translate the word. See on Amos 1. v. 2.

{Let them feed in Bashan and Gilead} See Jer. 50.19. Though now solitary and dispersed; yet let them be gathered and fed in these fruitful places. He continues in the allegory of sheep. Of Bashan we read, That taken largely, it was the kingdom of Og, on the east side of Jordan; a land of giants, Deut. 3.13. Conquered, and given to the half tribe of Manasseh: wherein Machir and Jair, the sons of Manasseh had large portions, and very many cities, Jos. 13.10. and 17.1. And out of it was Golan given to the Gershonites, for a city of refuge; Josh. 21.27. And Ashtaroth likewise was given to them, which had been the royal city of Og, 1 Chron. 6.71. Josh. 13.12. Deut. 1.4. A very fruitful kingdom it was, and specially for cattle and pasture. We read of the bulls of Bashan, of rams of the breed of Bashan, Deut. 32.14. There was in it a chief mountain of that name, ranked together with Carmel, and Sharon, and Gilead. The oaks of Bashan are mentioned in Scripture, whereof also they made oars for the use of Tyre, Ezek. 27.6. Of Gilead, see on Obadiah, verse 19.

{as in the days of old} As his benefits had been so bountiful to his people in days of old, even from the beginning, that so he would continue to be like himself, so bountiful even to the end.

Verse 15. {According to the days} Here the Prophet brings in God speaking and promising as much as was in the prophetical wish and prayer of the last words. He promises to be as wonderful in his works of mercy, and favor, and deliverance to them, as he was of old, when he brought their fathers out of Egypt. That memorable deliverance is often mentioned in Scripture, as a monument sufficient of God's miraculous power and goodness, for the saving of his: and to that end never to be forgotten by them.

{will I shew unto him marvellous things} As then, so now. See Exod. 3.20. and 15.11. Judg. 6.12. Psal. 72.18. and 78.11,12.

Verse 16. {The nations shall see} My marvels that I will do for you, and against them.

{and be confounded at all their might} Seeing their conceited might and power against you to vanish all into smoke. See Psalm 44.7. and 53.5. and 71.13.

{hand upon their mouth} And proudly boast and brag no more, insulting over you, and blaspheming my name; they shall be speechless, and hold their peace for fear. See Job 40.4.

{their ears shall be deaf} With the sudden bursting forth of God's wonderful and terrible works. They shall not willingly for fear hear of them.

Verse 17. {They shall lick} They shall be cast down with all their pride at God's feet, who shall reign in his Church, Psalm 72.9. Isa. 49.23. and 60.6,7,16. They shall be abased and dejected in the lowest degree.

{worms} Or, Creeping things. Thus poor shall all the powers of the world be, thus silly, thus frightful, when God shall come and appear to maintain and magnify his Church, they shall be like these silly creatures, and their behaviors.

{afraid of the LORD} See Psalm 68.1. Numb. 10.35.

{fear because of thee} O God, or, of you, O Church, when you shall be restored to your glory and splendor by Christ, dwelling and working in you, Hos. 3.5. Acts 2.43. and chap. 5.11,13.

Verse 18. {Who is a God like unto thee?} Micah comes to a conclusion of the consolation, with an exclamation and admiration of that pardoning mercy and compassion, which is only to be found in the true God toward his own people, whereby he overcomes their evil with his goodness, and continues firm in his free covenant of grace and mercy made with them. There is no other God but he. And this his dealing with his people is a sufficient character to distinguish him from all false gods. No like thing is to be found in all the idols of the Gentiles.

{that pardoneth iniquity} Exod. 34.6,7. Psalm 130.4.

{passeth by} As though he would not see it, but wink at it.

{of the remnant of his heritage} Not of the body of his people which for the greater part were hypocrites and ungodly men; here is no comfort for them: but of the remnant of his heritage, in them should the luster of his mercy shine forth.

{He retaineth not his anger} Towards this remnant; though for a time he chastise them. See Psal. 78.38,39. and 103.9–16. Esay 57.16. and 42.3. Jer. 3.5. Gen. 6.2.

{because he delighteth in mercy} Jonah 4.3. Psal. 86.5. and 51.1. and 145.8,9. Nehem. 9.17. Esay 54.7,8. and 65.15. and 30.18. This is our sure ground of comfort, when we seek and lay the foundation of it, not in ourselves, or anything in us, but in God, and his nature only. God is the cause to himself of his mercy, by his nature he is delighted in mercy.

Verse 19. {He will turn again} Thus the remnant of his heritage glory in his mercy, and triumph in the assurance of it; thus applying it to themselves. Papists deny this faith; assert perpetual doubting and hesitation.

{he will subdue our iniquities} Which formerly tyrannized over us, and we were as sold slaves under the power and dominion of them, Esay 50.1. Rom. 6.12,14,18,21. and chap. 7.14. 2 Peter 2.19.

{thou wilt cast—} Meaning, of his elect, Psal. 103.12. Esay 38.17. Jer. 50.20. and ch. 31. verse 34. He will abolish and drown deep enough both the guilt and punishment of them.

Verse 20. {Thou wilt perform} The faithful confirm and comfort themselves in the former blessed truth, because God has deposited his covenant of grace and mercy with them, which he will perform, and at no hand suffer it to be vacated, Rom. 11.29. As if they should say, we feign, or presume nothing of ourselves, we only trust to your own gracious will revealed in your Word; and so resting on your free favor, we persuade ourselves of your merciful pardon of all our sins, though many ways multiplied against you. This is the sound argumentation of the faithful.

{the truth to Jacob} The Church is assured, that God will declare in effect the truth of his merciful promise which he had made of old to Abraham, and Jacob, and to all that should apprehend the promise by faith.

{hast sworn} To them, and their seed, by a perpetual covenant. And therefore the faithful lay hold on it, and apply it to themselves; and with a holy boldness make use of God, as in mercy binding himself unto them by it. See Luke 1.72,73,74. Heb. 6.16,17,18,19.