mh_parser/vol_split/33 - Micah/Chapter 2.xml

<div2 id="Mic.iii" n="iii" next="Mic.iv" prev="Mic.ii" progress="86.75%" title="Chapter II">
<h2 id="Mic.iii-p0.1">M I C A H.</h2>
<h3 id="Mic.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="Mic.iii-p1" shownumber="no">In this chapter we have, I. The sins with which
the people of Israel are charged—covetousness and oppression,
fraudulent and violent practices (<scripRef id="Mic.iii-p1.1" osisRef="Bible:Mic.2.1-Mic.2.2" parsed="|Mic|2|1|2|2" passage="Mic 2:1,2">ver. 1, 2</scripRef>), dealing barbarously, even with
women and children, and other harmless people, <scripRef id="Mic.iii-p1.2" osisRef="Bible:Mic.2.8-Mic.2.9" parsed="|Mic|2|8|2|9" passage="Mic 2:8,9">ver. 8, 9</scripRef>. Opposition of God's prophets and
silencing them (<scripRef id="Mic.iii-p1.3" osisRef="Bible:Mic.2.6-Mic.2.7" parsed="|Mic|2|6|2|7" passage="Mic 2:6,7">ver. 6,
7</scripRef>), and delighting in false prophets, <scripRef id="Mic.iii-p1.4" osisRef="Bible:Mic.2.11" parsed="|Mic|2|11|0|0" passage="Mic 2:11">ver. 11</scripRef>. II. The judgments with which they
are threatened for those sins, that they should be humbled, and
impoverished (<scripRef id="Mic.iii-p1.5" osisRef="Bible:Mic.2.3-Mic.2.5" parsed="|Mic|2|3|2|5" passage="Mic 2:3-5">ver. 3-5</scripRef>),
and banished, <scripRef id="Mic.iii-p1.6" osisRef="Bible:Mic.2.10" parsed="|Mic|2|10|0|0" passage="Mic 2:10">ver. 10</scripRef>. III.
Gracious promises of comfort, reserved for the good people among
them, in the Messiah, <scripRef id="Mic.iii-p1.7" osisRef="Bible:Mic.2.12-Mic.2.13" parsed="|Mic|2|12|2|13" passage="Mic 2:12,13">ver. 12,
13</scripRef>. And this is the sum and scope of most of the
chapters of this and other prophecies.</p>
<scripCom id="Mic.iii-p1.8" osisRef="Bible:Mic.2" parsed="|Mic|2|0|0|0" passage="Mic 2" type="Commentary"/>
<scripCom id="Mic.iii-p1.9" osisRef="Bible:Mic.2.1-Mic.2.5" parsed="|Mic|2|1|2|5" passage="Mic 2:1-5" type="Commentary"/><div class="Commentary" id="Mic.iii-p1.10">
<h4 id="Mic.iii-p1.11">The Sins of the People. (<span class="smallcaps" id="Mic.iii-p1.12">b. c.</span> 740.)</h4>
<p class="passage" id="Mic.iii-p2" shownumber="no">1 Woe to them that devise iniquity, and work
evil upon their beds! when the morning is light, they practise it,
because it is in the power of their hand.   2 And they covet
fields, and take <i>them</i> by violence; and houses, and take
<i>them</i> away: so they oppress a man and his house, even a man
and his heritage.   3 Therefore thus saith the <span class="smallcaps" id="Mic.iii-p2.1">Lord</span>; Behold, against this family do I devise an
evil, from which ye shall not remove your necks; neither shall ye
go haughtily: for this time <i>is</i> evil.   4 In that day
shall <i>one</i> take up a parable against you, and lament with a
doleful lamentation, <i>and</i> say, We be utterly spoiled: he hath
changed the portion of my people: how hath he removed <i>it</i>
from me! turning away he hath divided our fields.   5
Therefore thou shalt have none that shall cast a cord by lot in the
congregation of the <span class="smallcaps" id="Mic.iii-p2.2">Lord</span>.</p>
<p class="indent" id="Mic.iii-p3" shownumber="no">Here is, I. The injustice of man contriving
the evil of sin, <scripRef id="Mic.iii-p3.1" osisRef="Bible:Mic.2.1-Mic.2.2" parsed="|Mic|2|1|2|2" passage="Mic 2:1,2"><i>v.</i> 1,
2</scripRef>. God was coming forth against this people to destroy
them, and here he shows what was the ground of his controversy with
them; it is that which is often mentioned as a sin that hastens the
ruin of nations and families as much as any, the sin of oppression.
Let us see the steps of it. 1. They eagerly desire that which is
not their own—that is the <i>root of bitterness,</i> the root of
all evil, <scripRef id="Mic.iii-p3.2" osisRef="Bible:Mic.2.2" parsed="|Mic|2|2|0|0" passage="Mic 2:2"><i>v.</i> 2</scripRef>. They
<i>covet fields and houses,</i> as Ahab did Naboth's vineyard. "Oh
that such a one's field and house were mine! It lies convenient for
me, and I would manage it better than he does; it is fitter for me
than for him." 2. They set their wits on work to invent ways of
accomplishing their desire (<scripRef id="Mic.iii-p3.3" osisRef="Bible:Mic.2.4" parsed="|Mic|2|4|0|0" passage="Mic 2:4"><i>v.</i>
4</scripRef>); they devise iniquity with a great deal of cursed art
and policy; they plot how to do it effectually, and yet so as not
to expose themselves, or bring themselves into danger, or under
reproach, by it. This is called <i>working evil!</i> they are
working it in their heads, in their families, and are as intent
upon it, and with as much pleasure, as if they were doing it, and
are as confident of their success (so wisely do they think they
have laid the scheme) as if it were assuredly done. Note, It is bad
to do mischief upon a sudden thought, but much worse to devise it,
to do it with design and deliberation; when the craft and subtlety
of the old serpent appear with his poison and venom, it is
wickedness in perfection. They devised it <i>upon their beds,</i>
when they should have been asleep; care to compass a mischievous
design held their eyes waking. <i>Upon their beds,</i> where they
should have been remembering God, and meditating upon him, where
they should have been <i>communing with their own hearts</i> and
examining them, they were <i>devising iniquity.</i> It is of great
consequence to improve and employ the hours of our retirement and
solitude in a proper manner. 3. They employ their power in
executing what they have designed and contrived; they practise the
iniquity they have devised, <i>because it is in the power of their
hand;</i> they find that they can compass it by the help of their
wealth, and the authority and interest they have, and that none
dare control them, or call them to an account for it; and this,
they think, will justify them and bear them out in it. Note, It is
the mistake of many to think that as they can do they may do;
whereas no power is given for destruction, but all for edification.
4. They are industrious and very expeditious in accomplishing the
iniquity they have devised; when they have settled the matter in
their thoughts, in their beds, they lose no time, but as soon as
the <i>morning is light</i> they practice it; they are up early in
the prosecution of their designs, and what ill their hand finds to
do they do it <i>with all their might,</i> which shames our
slothfulness and dilatoriness in doing good, and should shame us
out of them. In the service of God, and our generation, let it
never be said that we left that to be done to-morrow which we could
do to-day. 5. They stick at nothing to compass their designs; what
they <i>covet</i> they <i>take away,</i> if they can, and, (1.)
They care not what wrong they do, though it be ever so gross and
open; they take away men's fields by violence, not only by fraud,
and underhand practices and colour of law, but by force and with a
high hand. (2.) They care not to whom they do wrong nor how far the
iniquity extends which they devise: They <i>oppress a man and his
house;</i> they rob and ruin those that have numerous families to
maintain, and are not concerned though they send them and their
wives and children a begging. They <i>oppress a man and his
heritage;</i> they take away from men that which they have an
unquestionable title to, having received it from their ancestors,
and which they have but in trust, to transmit it to their
posterity; but those oppressors care not how many they impoverish,
so they may but enrich themselves. Note, If covetousness reigns in
the heart, commonly all compassion is banished from it; and if any
man <i>love this world,</i> as the <i>love of the Father,</i> so
the love of his neighbour <i>is not in him.</i></p>
<p class="indent" id="Mic.iii-p4" shownumber="no">II. The justice of God contriving the evil
of punishment for this sin (<scripRef id="Mic.iii-p4.1" osisRef="Bible:Mic.2.3" parsed="|Mic|2|3|0|0" passage="Mic 2:3"><i>v.</i>
3</scripRef>): <i>Therefore thus saith the Lord,</i> the righteous
God, that judges between man and man, and is an avenger on those
that do wrong, <i>Behold, against this family do I devise an
evil,</i> that is, against the whole kingdom, the <i>house of
Israel,</i> and particularly those families in it that were cruel
and oppressive. They unjustly devise evil against their brethren,
and God will justly devise evil against them. Infinite Wisdom will
so contrive the punishment of their sin that it shall be very sure,
and such as cannot be avoided, very severe, and such as they cannot
bear, very signal and remarkable, and such as shall be universally
observed to answer to the sin. The more there appears of a wicked
wit in the sin the more there shall appear of a holy wisdom and
fitness in the punishment; for the Lord will be <i>known by the
judgments he executes;</i> he will be owned by them. 1. He finds
them very secure, and confident that they shall in some way or
other escape the judgment, or, though they fall under it, shall
soon throw it off and get clear of it, and therefore he tells them,
It is <i>an evil from which they shall not remove their neck.</i>
They were children of <i>Belial,</i> that would not endure the easy
yoke of God's righteous commands, but <i>broke those bonds</i>
asunder, and <i>cast away those cords from them;</i> and therefore
God will lay upon them the heavy yoke of his righteous judgments,
and they shall not be able to withdraw their necks from that; those
that will not be overruled shall be overcome. 2. He finds them very
proud and stately, and therefore he tells them that they shall not
go haughtily, with <i>stretched-forth necks and wanton eyes,
walking and mincing as they go</i> (<scripRef id="Mic.iii-p4.2" osisRef="Bible:Isa.3.16" parsed="|Isa|3|16|0|0" passage="Isa 3:16">Isa. iii. 16</scripRef>); for <i>this time is evil,</i>
and the events of it are very humbling and mortifying, and such as
will bring down the stoutest spirit. 3. He finds them very merry
and jovial, and therefore tells them their note shall be changed,
their laughter shall be turned into mourning and their joy into
heaviness (<scripRef id="Mic.iii-p4.3" osisRef="Bible:Mic.2.4" parsed="|Mic|2|4|0|0" passage="Mic 2:4"><i>v.</i> 4</scripRef>):
<i>In that day,</i> when God comes to punish you for your
oppression, <i>shall one take up a parable against you,</i> and
<i>lament with a doleful lamentation,</i> with <i>a lamentation of
lamentations</i> (so the word is), a most lamentable lamentation,
as a song of songs is a most pleasing song. Their enemies shall
insult over them, and make a jest of their griefs, for they shall
<i>take up a parable against them.</i> Their friends shall mourn
over them, and lay to heart their calamities, and this shall be the
general cry, "<i>We are utterly spoiled;</i> we are all undone."
Note, Those that were most haughty and secure in their prosperity
are commonly most dejected and most ready to despair in their
adversity. 4. He finds them very rich in houses and lands, which
they have gained by oppression, and therefore tells them that they
shall be stripped of all. (1.) They shall, in their despair, give
it all up; they shall say, <i>We are utterly spoiled; he has
changed the portion of my people,</i> so that it is now no longer
theirs, but it is in the possession and occupation of their
enemies: <i>How has he removed it from me!</i> How suddenly, how
powerfully! What is unjustly got by us will not long continue with
us; the righteous God will remove it. <i>Turning away</i> from us
in wrath, he <i>has divided our fields,</i> and given them into the
hands of strangers. Woe to those from whom God turns away. The
margin reads it, "<i>Instead of restoring, he has divided our
fields;</i> instead of putting us again in the possession of our
estates, he has confirmed those in the possession of them that have
taken them from us." Note, It is just with God that those who have
dealt fraudulently and violently with others should themselves be
dealt fraudulently and violently with. (2.) God shall ratify what
they say in their despair (<scripRef id="Mic.iii-p4.4" osisRef="Bible:Mic.2.5" parsed="|Mic|2|5|0|0" passage="Mic 2:5"><i>v.</i>
5</scripRef>); so it shall be: <i>Thou shalt have none to cast a
cord by lot in the congregation of the Lord,</i> none to divide
inheritances, because there shall be no inheritances to divide, no
courts to try titles to lands, or determine controversies about
them, or cast lots upon them, as in Joshua's time, for all shall be
in the enemies' hand. This land, which should be taken from them,
they had not only an unquestionable title to, but a very
comfortable enjoyment of, for it was <i>in the congregation of the
Lord,</i> or rather the congregation of the Lord was in it; it was
God's land; it was a holy land, and therefore it was the more
grievous to them to be turned out of it. Note, Those are to be
considered the sorest calamities which cut us off from the
congregation of the Lord, or cut us short in the enjoyment of the
privileges of it.</p>
</div><scripCom id="Mic.iii-p4.5" osisRef="Bible:Mic.2.6-Mic.2.11" parsed="|Mic|2|6|2|11" passage="Mic 2:6-11" type="Commentary"/><div class="Commentary" id="Mic.iii-p4.6">
<h4 id="Mic.iii-p4.7">Expostulation with the House of Jacob; The
Sin and Punishment of Oppression. (<span class="smallcaps" id="Mic.iii-p4.8">b.
c.</span> 740.)</h4>
<p class="passage" id="Mic.iii-p5" shownumber="no">6 Prophesy ye not, <i>say they to them that</i>
prophesy: they shall not prophesy to them, <i>that</i> they shall
not take shame.   7 O <i>thou that art</i> named the house of
Jacob, is the spirit of the <span class="smallcaps" id="Mic.iii-p5.1">Lord</span>
straitened? <i>are</i> these his doings? do not my words do good to
him that walketh uprightly?   8 Even of late my people is
risen up as an enemy: ye pull off the robe with the garment from
them that pass by securely as men averse from war.   9 The
women of my people have ye cast out from their pleasant houses;
from their children have ye taken away my glory for ever.   10
Arise ye, and depart; for this <i>is</i> not <i>your</i> rest:
because it is polluted, it shall destroy <i>you,</i> even with a
sore destruction.   11 If a man walking in the spirit and
falsehood do lie, <i>saying,</i> I will prophesy unto thee of wine
and of strong drink; he shall even be the prophet of this
people.</p>
<p class="indent" id="Mic.iii-p6" shownumber="no">Here are two sins charged upon the people
of Israel, and judgments denounced against them for each, such
judgments as exactly answer the sin—persecuting God's prophets and
oppressing God's poor.</p>
<p class="indent" id="Mic.iii-p7" shownumber="no">I. Persecuting God's prophets, suppressing
and silencing them, is a sin that provokes God as much as anything,
for it not only spits in the face of his authority over us, but
spurns at the bowels of his mercy to us; for his sending prophets
to us is a sure and valuable token of his goodwill. Now observe
here,</p>
<p class="indent" id="Mic.iii-p8" shownumber="no">1. What the obstruction and opposition were
which this people gave to God's prophets: They <i>said to those
that prophesy, Prophesy ye not,</i> as <scripRef id="Mic.iii-p8.1" osisRef="Bible:Isa.30.10" parsed="|Isa|30|10|0|0" passage="Isa 30:10">Isa. xxx. 10</scripRef>. They <i>said to the seers,
"See not;</i> do not trouble us with accounts of what you have
seen, nor bring us any such frightful messages." They must either
not prophesy at all or prophesy only what is pleasing. The word for
<i>prophesying</i> here signifies <i>dropping,</i> for the words of
the prophets dropped from heaven as the dew. Note, Those that hate
to be reformed hate to be reproved, and do all they can to silence
faithful ministers. Amos was forbidden to prophesy, <scripRef id="Mic.iii-p8.2" osisRef="Bible:Amos.7.10" parsed="|Amos|7|10|0|0" passage="Am 7:10">Amos vii. 10</scripRef>, &amp;c. <i>Therefore</i>
persecutors stop their breath, because they have no other way to
stop their mouths; for, if they live, they will preach and torment
those that dwell on the earth, as the <i>two witnesses</i> did,
<scripRef id="Mic.iii-p8.3" osisRef="Bible:Rev.11.10" parsed="|Rev|11|10|0|0" passage="Re 11:10">Rev. xi. 10</scripRef>. Some read it,
<i>Prophesy not; let these prophesy.</i> Let not those prophesy
that tell us of our faults, and threaten us, but <i>let those
prophesy</i> that will flatter us in our sins, and cry peace to us.
They will not say that they will have no ministers at all, but they
will have such as will say just what they would have them and go
their way. This they are charged with (<scripRef id="Mic.iii-p8.4" osisRef="Bible:Mic.2.11" parsed="|Mic|2|11|0|0" passage="Mic 2:11"><i>v.</i> 11</scripRef>), that when they silenced and
frowned upon the true prophets they countenanced and encouraged
pretenders, and set them up, and made an interest for them, to
confront God's faithful prophets: <i>If a man walk in the spirit of
falsehood,</i> pretend to have the Spirit of God, while really it
is a spirit of error, a spirit of delusion, and he himself knows
that he has no commission, no instruction, from God, yet, if he
says, <i>I will prophesy unto thee of wine and strong drink,</i> if
he will but assure them that they shall have wine and strong drink
enough, that they need not fear the judgments of war and famine
which the other prophets threatened them with, that they shall
always have plenty of the delights of sense and never know the want
of them, and if he will but tell them that it is lawful for them to
drink as much as they please of their wine and strong drink, and
they need not scruple being drunk, that they <i>shall have peace
though they go on and add drunkenness to thirst,</i> such a prophet
as this is a man after their own heart, who will tell them that
there is neither sin nor danger in the wicked course of life they
lead: <i>He shall even be the prophet of this people;</i> such a
man they would have to be their prophet, that will not only
associate with them in their rioting and revellings, but will
pretend to consecrate their sensualities by his prophecies and so
harden them in their security and sensuality. Note, It is not
strange if people that are vicious and debauched covet to have
ministers that are altogether such as themselves, for they are
willing to believe God is so too, <scripRef id="Mic.iii-p8.5" osisRef="Bible:Ps.50.21" parsed="|Ps|50|21|0|0" passage="Ps 50:21">Ps.
l. 21</scripRef>. But how are sacred things profaned when they are
prostituted to such base purposes, when prophecy itself shall be
pressed into the services of a lewd and profane crew! But thus that
servant who said, <i>My Lord delays his coming,</i> by the spirit
of falsehood, <i>smote his fellow servants</i> and <i>ate and drank
with the drunken.</i></p>
<p class="indent" id="Mic.iii-p9" shownumber="no">2. How they are here expostulated with upon
this matter (<scripRef id="Mic.iii-p9.1" osisRef="Bible:Mic.2.7" parsed="|Mic|2|7|0|0" passage="Mic 2:7"><i>v.</i> 7</scripRef>):
"<i>O thou that art named the house of Jacob,</i> does it become
thee to say and do thus? Wilt thou silence those that prophesy, and
forbid them to speak in God's name?" Note, It is an honour and
privilege to be <i>named of the house of Jacob.</i> Thou art
<i>called a Jew,</i> <scripRef id="Mic.iii-p9.2" osisRef="Bible:Rom.2.17" parsed="|Rom|2|17|0|0" passage="Ro 2:17">Rom. ii.
17</scripRef>. But, when those who are called by that worthy name
degenerate, they commonly prove the worst of men themselves and the
worst enemies to God's prophets. The Jews who were <i>named of the
house of Jacob</i> were the most violent persecutors of the first
preachers of the gospel. Upon this the prophet here argues with
these oppressors of the word of God, and shows them, (1.) What an
affront they hereby put upon God, the God of the holy prophets:
"<i>Is the Lord's Spirit straitened?</i> In silencing the Lord's
prophets you do what you can to silence his Spirit too; but do you
think you can do it? Can you make the Spirit of God your prisoner
and your servant? Will you prescribe to him what he shall say, and
forbid him to say what is displeasing to you? If you silence the
prophets, yet cannot the Spirit of the Lord find out other ways to
reach your consciences? Can your unbelief frustrate the divine
counsels?" (2.) What a scandal it was to their profession as Jews:
"You are <i>named the house of Jacob,</i> and this is your honour;
but <i>are these his doings?</i> Are these the doings of your
father Jacob? Do you herein tread in his steps? No; if you were
indeed his children you would do his works; but now you seek to
kill and silence <i>a man that tells you the truth,</i> in God's
name; <i>this did not Abraham</i> (<scripRef id="Mic.iii-p9.3" osisRef="Bible:John.8.39-John.8.40" parsed="|John|8|39|8|40" passage="Joh 8:39,40">John viii. 39, 40</scripRef>); this did not Jacob."
Or, "<i>Are these God's doings?</i> Are these the doings that will
please him? Are these the doings of his people? No, you know they
are not, however some may be so strangely blinded and bigoted as to
kill God's ministers and think that therein they <i>do him
service,</i>" <scripRef id="Mic.iii-p9.4" osisRef="Bible:John.16.2" parsed="|John|16|2|0|0" passage="Joh 16:2">John xvi. 2</scripRef>.
(3.) Let them consider how unreasonable and absurd the thing was in
itself: <i>Do not my words do good to those that walk
uprightly?</i> Yes; certainly they do; it is an appeal to the
experiences of the <i>generation of the upright: "Call now if there
be any of them that will answer you, and to which of the saints
will you turn?</i> Turn to which you will, and you will find they
all agree in this, that the word of God <i>does good to those that
walk uprightly;</i> and will you then oppose that which does good,
so much good as good preaching does? Herein you wrong God, who owns
the words of the prophets to be his words (they are <i>my
words</i>) and who by them aims and designs to do good to mankind
(<scripRef id="Mic.iii-p9.5" osisRef="Bible:Ps.119.68" parsed="|Ps|119|68|0|0" passage="Ps 119:68">Ps. cxix. 68</scripRef>); and will
you hinder the great benefactor from doing good? Will you put the
light of the world under a bushel: You might as well say to the
sun, Shine not, as <i>say to the seers, See not.</i> Herein you
wrong the souls of men, and deprive them of the benefit designed
them by the word of God." Note, Those are enemies not only to God,
but to the world, they are enemies to their country, that silence
good ministers, and obstruct the means of knowledge and grace; for
it is certainly for the public common good of states and kingdoms
that religion should be encouraged. God's words do good to those
<i>that walk uprightly.</i> It is the character of good people that
they <i>walk uprightly</i> (<scripRef id="Mic.iii-p9.6" osisRef="Bible:Ps.15.2" parsed="|Ps|15|2|0|0" passage="Ps 15:2">Ps. xv.
2</scripRef>); and it is their comfort that the words of God are
good and do good to them; they find comfort in them. God's words
are good words to good people, and speak comfortably to them. But
those that opposed the words of God, and silenced the prophets,
pleaded, in justification of themselves, that God's words were
unprofitable and unpleasant to them, and did them no good, nor
prophesied any good concerning them, but evil, as Ahab complained
of Micaiah, in answer to which the prophet here tells them that it
was their own fault; they might thank themselves. They might find
it of good use to them if they were but disposed to make a good use
of it; if they would but walk uprightly, as they should, and so
qualify themselves for comfort, the word of God would speak
comfortably to them. <i>Do that which is good, and thou shalt have
praise for the same.</i></p>
<p class="indent" id="Mic.iii-p10" shownumber="no">3. What they are threatened with for this
sin; God also will choose their delusions, and, (1.) They shall be
deprived of the benefit of a faithful ministry. Since they say,
<i>Prophesy not,</i> God will take them at their word, and <i>they
shall not prophesy to them;</i> their sin shall be their
punishment. If men will silence God's ministers, it is just with
God to silence them, as he did Ezekiel, and to say, They shall
<i>no more be reprovers</i> and monitors to them. Let the physician
no longer attend the patient that will not be healed, for he will
not be ruled. They <i>shall not prophesy to them,</i> and then they
will not take shame. As it is the work of magistrates, so it is
also of ministers, to put men to shame when they do amiss
(<scripRef id="Mic.iii-p10.1" osisRef="Bible:Judg.18.7" parsed="|Judg|18|7|0|0" passage="Jdg 18:7">Judg. xviii. 7</scripRef>), that,
being made ashamed of their folly, they may not return again to it;
but, when God gives men up to be impudent and shameless in sin, he
says to his prophets, <i>They are joined to idols; let them
alone.</i> (2.) They shall be given up to the blind guidance of an
unfaithful ministry. We may understand <scripRef id="Mic.iii-p10.2" osisRef="Bible:Mic.2.11" parsed="|Mic|2|11|0|0" passage="Mic 2:11"><i>v.</i> 11</scripRef> as a threatening: <i>If a man be
found walking in the spirit of falsehood,</i> having such a lying
spirit as was in the mouth of Ahab's prophets, that will strengthen
their hands in their wicked ways, he <i>shall be the prophet of
this people,</i> that is, God will leave them to themselves to
hearken to such; since they will be deceived, let them be deceived;
since they will not admit the <i>truth in the love of it,</i> God
will send them <i>strong delusions to believe a lie,</i> <scripRef id="Mic.iii-p10.3" osisRef="Bible:2Thess.2.10-2Thess.2.11" parsed="|2Thess|2|10|2|11" passage="2Th 2:10,11">2 Thess. ii. 10, 11</scripRef>. They shall
have prophets that will prophesy to them for <i>wine and strong
drink</i> (so some read it), that will give you a cast of their
office to your mind for a bottle of wine of a flagon of ale, will
soothe sinners in their sins if they will but feed them with the
gratifications of their lusts; to have such prophets, and to be
ridden by them, is as sad a judgment as any people can be under and
as bad a preface of ruin approaching as it is to a particular
person to be under the influence of a debauched conscience.</p>
<p class="indent" id="Mic.iii-p11" shownumber="no">II. Oppressing God's poor is another sin
they are charged with, as before (<scripRef id="Mic.iii-p11.1" osisRef="Bible:Mic.2.1-Mic.2.2" parsed="|Mic|2|1|2|2" passage="Mic 2:1,2"><i>v.</i> 1, 2</scripRef>), for it is a sin doubly
hateful and provoking to God. Observe,</p>
<p class="indent" id="Mic.iii-p12" shownumber="no">1. How the sin is described, <scripRef id="Mic.iii-p12.1" osisRef="Bible:Mic.2.8-Mic.2.9" parsed="|Mic|2|8|2|9" passage="Mic 2:8,9"><i>v.</i> 8, 9</scripRef>. When they contemned
God's prophets and opposed them they broke out into all other
wickedness; what bonds will hold those that have no reverence for
God's word? Those who formerly rose up against the enemies of the
nation, in defence of their country and therein behaved themselves
bravely, now of late <i>rose up as enemies of the nation,</i> and,
instead of defending it, destroyed it, and did it more mischief (as
usually such vipers in the bowels of a state do) than a foreign
enemy could do. They made a prey of men, women, and children, (1.)
Of men, that were travelling on the way, that <i>pass by securely
as men averse from war,</i> that were far from any bad designs, but
went peaceably about their lawful occasions; those they set upon,
as if they had been dangerous obnoxious people, and <i>pulled off
the robe with the garment from them,</i> that is, they stripped
them both of the upper and the inner garment, took away <i>their
cloak,</i> and would have <i>their coat also;</i> thus barbarously
did they use those that were quiet in the land, who, being
harmless, were fearless, and so the more easily make a prey of.
(2.) Of women, whose sex should have been their protection
(<scripRef id="Mic.iii-p12.2" osisRef="Bible:Mic.2.9" parsed="|Mic|2|9|0|0" passage="Mic 2:9"><i>v.</i> 9</scripRef>): <i>The women
of my people have you cast out from their pleasant houses. They
devoured widows' houses</i> (<scripRef id="Mic.iii-p12.3" osisRef="Bible:Matt.23.14" parsed="|Matt|23|14|0|0" passage="Mt 23:14">Matt.
xxiii. 14</scripRef>), and so turned them out of the possession of
them, because they were pleasant houses, and such as they had a
mind for. It was inhuman to deal thus barbarously with women; but
that which especially aggravated it was that they were the women of
<i>God's people,</i> whom they knew to be under his protection.
(3.) Of children, whose age entitles them to a tender usage:
<i>From their children have you taken away my glory for ever.</i>
It was the glory of the Israelites' children that they were free,
but they enslaved them—that they were born in God's house, and had
a right to the privileges of it, but they sold them to strangers,
sent them into idolatrous countries, where they were deprived for
ever of that glory; at least the oppressors designed their
captivity should be perpetual. Note, The righteous God will
certainly reckon for injuries done to the widows and fatherless,
who, being helpless and friendless, cannot otherwise expect to be
righted.</p>
<p class="indent" id="Mic.iii-p13" shownumber="no">2. What the sentence is that is passed upon
them for it (<scripRef id="Mic.iii-p13.1" osisRef="Bible:Mic.2.10" parsed="|Mic|2|10|0|0" passage="Mic 2:10"><i>v.</i> 10</scripRef>):
"<i>Arise ye, and depart;</i> prepare to quit this land, for you
shall be forced out of it, as you have forced the women and
children of my people out of their possessions; it is not, it shall
not, be your rest, as it was intended that Canaan should be,
<scripRef id="Mic.iii-p13.2" osisRef="Bible:Ps.95.11" parsed="|Ps|95|11|0|0" passage="Ps 95:11">Ps. xcv. 11</scripRef>. You shall have
neither contentment nor continuance in it, <i>because it is
polluted</i> by your wickedness." Sin is defiling to a land, and
sinners cannot expect to rest in a land which they have polluted,
but is will spew them out, as this land spewed out the Canaanites
of old when they had polluted it with their abominations, <scripRef id="Mic.iii-p13.3" osisRef="Bible:Lev.18.27-Lev.18.28" parsed="|Lev|18|27|18|28" passage="Le 18:27,28">Lev. xviii. 27, 28</scripRef>. "Nay, you
shall not only be obliged to depart out of this land, but <i>it
shall destroy you even with a sore destruction;</i> you shall
either be turned out of it or (which is all one) you shall be
ruined in it." We may apply this to our state in this present
world; it is polluted; there is a great deal of <i>corruption in
the world, through lust,</i> and therefore we should <i>arise, and
depart out of it,</i> keep at a distance from the corruption that
is in it, and <i>keep ourselves unspotted</i> from it. It <i>is not
our rest;</i> it was never intended to be so; it was designed for
our passage, but not for our portion—our inn, but not our home.
Here <i>we have no continuing city;</i> let us therefore <i>arise
and depart;</i> let us sit loose to it and live above it, and think
of leaving it and seek a continuing city above.</p>
</div><scripCom id="Mic.iii-p13.4" osisRef="Bible:Mic.2.12-Mic.2.13" parsed="|Mic|2|12|2|13" passage="Mic 2:12-13" type="Commentary"/><div class="Commentary" id="Mic.iii-p13.5">
<h4 id="Mic.iii-p13.6">Promises of Mercy. (<span class="smallcaps" id="Mic.iii-p13.7">b. c.</span> 740.)</h4>
<p class="passage" id="Mic.iii-p14" shownumber="no">12 I will surely assemble, O Jacob, all of thee;
I will surely gather the remnant of Israel; I will put them
together as the sheep of Bozrah, as the flock in the midst of their
fold: they shall make great noise by reason of <i>the multitude
of</i> men.   13 The breaker is come up before them: they have
broken up, and have passed through the gate, and are gone out by
it: and their king shall pass before them, and the <span class="smallcaps" id="Mic.iii-p14.1">Lord</span> on the head of them.</p>
<p class="indent" id="Mic.iii-p15" shownumber="no">After threatenings of wrath, the chapter
here concludes, as is usual in the prophets, with promises of
mercy, which were in part fulfilled when the Jews returned out of
Babylon, and had their full accomplishment in the kingdom of the
Messiah. Their grievances shall be all redressed. 1. Whereas they
were dispersed, they shall be brought together again, and shall
jointly receive the tokens of God's favour to them, and shall have
communion with each other and comfort in each other (<scripRef id="Mic.iii-p15.1" osisRef="Bible:Mic.2.12" parsed="|Mic|2|12|0|0" passage="Mic 2:12"><i>v.</i> 12</scripRef>): "<i>I will surely
assemble, O Jacob! all of thee,</i> all that belong to thee, all
that are <i>named of the house of Jacob</i> (<scripRef id="Mic.iii-p15.2" osisRef="Bible:Mic.2.7" parsed="|Mic|2|7|0|0" passage="Mic 2:7"><i>v.</i> 7</scripRef>) that are now expelled your
country, <scripRef id="Mic.iii-p15.3" osisRef="Bible:Mic.2.10" parsed="|Mic|2|10|0|0" passage="Mic 2:10"><i>v.</i> 10</scripRef>. I
will bring you together again, and not one of you shall be lost,
not one of you shall be missing. <i>I will surely gather the
remnant of Israel,</i> that remnant that is designed and reserved
for salvation; they shall be brought to incorporate in one body.
<i>I will put them together as the sheep of Bozrah.</i>" Sheep are
inoffensive and sociable creatures; they shall be <i>as the flock
in the midst of their fold,</i> where they are safe under the
shepherd's eye and care; and <i>they shall make great noise</i> (as
numerous flocks and herds do, with their bleating and lowing) <i>by
reason of the multitude of men</i> (for the sheep are <i>men,</i>
as the prophet explains this comparison, <scripRef id="Mic.iii-p15.4" osisRef="Bible:Ezek.34.31" parsed="|Ezek|34|31|0|0" passage="Eze 34:31">Ezek. xxxiv. 31</scripRef>), not by reason of their
strifes and contentions, but by reason of their great numbers. This
was accomplished when Christ by his gospel gathered together in one
<i>all the children of God that were scattered abroad,</i> and
united both Jews and Gentiles in one fold, and under one Shepherd,
when all the complaint was that the <i>place was too strait</i> for
them—that was <i>the noise, by reason of their multitude</i>
(<scripRef id="Mic.iii-p15.5" osisRef="Bible:Isa.49.19-Isa.49.20" parsed="|Isa|49|19|49|20" passage="Isa 49:19,20">Isa. xlix. 19, 20</scripRef>),
when there were some added to the church from all parts of the
world, and all men were drawn to Christ by the attractive power of
his cross, which shall be done yet more and more, and perfectly
done, when he shall send forth his angels to <i>gather in his elect
from the four winds.</i> 2. Whereas God had seemed to desert them,
and cast them off, now he will own them, and head them, and help
them through all the difficulties that are in the way of their
return and deliverance (<scripRef id="Mic.iii-p15.6" osisRef="Bible:Mic.2.13" parsed="|Mic|2|13|0|0" passage="Mic 2:13"><i>v.</i>
13</scripRef>): <i>the breaker has come up before them,</i> to
break down all opposition, and clear the road for them; and under
his guidance <i>they have broken up, and have passed through the
gate,</i> the door of escape out of their captivity, and have
<i>gone out by it</i> with courage and resolution, having
Omnipotence for their van-guard. <i>Their King shall pass before
them,</i> to head them in the way, even Jehovah (he was their king)
<i>on the head of them,</i> as he was on the head of the armies of
Israel when they followed the pillar of cloud and fire through the
wilderness and when he appeared to Joshua as <i>captain of the
Lord's host.</i> Christ is the church's King; he is Jehovah; he
heads them, passes before them, brings them out of the land of
their captivity, brings them into the land of their rest. He is the
<i>breaker,</i> that broke through them, that rent the veil, and
opened the kingdom of heaven to all believers. The learned bishop
Pearson applies it to the resurrection of Christ, by which he
obtained the power and became the pattern of our resurrection.
<i>The breaker has gone up before us</i> out of the grave, and has
carried away its gates, as Samson did Gaza's, bar and all, and by
that breach we go out. The learned Dr. Pocock mentions, as the
sense which some of the ancient Jews give of it, that the breaker
is Elias, and their <i>King</i> the <i>Messiah,</i> the Son of
David; and he thinks we may apply it to Christ and his forerunner
<i>John the Baptist.</i> John was the breaker; he broke the ice,
prepared the way of the Lord by the baptism of repentance; in him
the gospel began; from his time <i>the kingdom of heaven suffered
violence;</i> and so the Christian church is introduced, with
<i>Messiah the Prince</i> before it, on the head of it, going forth
<i>conquering and to conquer.</i></p>
</div></div2>