Surrounded by moral corruption, Micah was moved to say, “Woe to me!” His expression reveals that he must have been downcast, grieved, and greatly distressed because of seeing no one who wanted to do God’s will. Feeling very much alone among his people, he likened himself to the gatherings of summer fruit, apparently when little remained to be picked, and to a gleaning of grape vines after the major harvest had been completed. When it came to finding godly Israelites, the kingdom of Judah resembled grapevines and trees at the end of the harvest, with no fruit to be found. As Micah expressed matters, there was no “cluster” (’eshkóhl) of grapes “to eat” (’ekóhl [the infinitive form of ’akál]) nor an early fig that his “soul” or he himself desired. (7:1; see the Notes section.)

According to the Septuagint rendering, Micah likened himself to someone who collected “stubble in the harvest” and compared himself to grape gleanings when there would be no cluster of first-ripe grapes to eat. In his state of discouragement, sadness, and distress, he, with reference to himself among a lawless people, again said, “Woe, O my soul.” (7:1)

Micah felt as he did because it appeared to him that the caring, trustworthy, or compassionate man (chasíd) had “perished from the land.” The Hebrew word chasíd is related to chésed, which noun often denotes graciousness, enduring loyalty, steadfast love, and mercy. It is a compassionate care and loving concern that expresses itself in action. In the Septuagint, chasíd is here translated eulabés, describing someone who is reverent, devout, or godly. (7:2)

Among men (adhám [man, earthling (a collective singular)]) or the people of the kingdom of Judah, there appeared to be no upright one or no man who endeavored to live in harmony with God’s commands. All of them would lie “in wait for blood.” To attain their base objectives, they were willing to shed blood. This could have been by depriving others of the necessities of life, actually killing fellow Israelites to seize their possessions, or bringing about the death of innocent persons by presenting false testimony or for receiving a bribe. According to the Septuagint, “All judge [form of dikázo (pass judgment, condemn, plead a case)] for blood,” which seemingly relates to obtaining or handing down verdicts to shed the blood of innocent persons. Everyone among the corrupt people was like a man on the hunt with a net to ensnare a “brother” or fellow Israelite in order to take advantage of him or to cause him injury. The Septuagint does not include a reference to hunting with a net but says that each one “oppresses his fellow with oppression.” (7:2)

The actions of the influential men in the kingdom of Judah were corrupt, for the “hands” are referred to as being “upon bad” and doing it well or thoroughly. According to the Septuagint, “they prepare their hands for bad,” readying themselves to commit evil deeds. Lawlessness existed among the very men who should have been administering justice. “The prince” or ruler among the people would “ask.” This may refer to making a request or demand for having an unjust decision rendered. It is also possible that, as a number of translations have interpretively rendered it, the ruler or official demands a bribe. “Rulers ask for money, and judges’ decisions are bought for a price.” (NCV) “The official and the judge demand a bribe.” (HCSB) “Officials and judges ask for bribes.” (GNT, Second Edition) To comply with a request for a corrupt decision, the one judging would do so for a bribe. The Septuagint says that the judge would speak “peaceable words,” declaring the verdict that complied with an influential man’s request. As for the “great one” or the prominent individual, he would speak the “desire of his soul,” stating what he wanted done. In their corrupt dealings, the influential ones among the people would cooperate to carry out oppression and injustices, as if working together to “weave” something. (7:3)

The last two words of verse 3 in the Septuagint (kaí exeloumai [“and I will remove”]) begin a thought that is completed in the next verse. “And I will remove their good things like a moth devouring …” In expression of his judgment against the lawless ones, God would take away their possessions, allowing a human agency to act against them. The removal of the “good things” would be comparable to the way in which a clothes moth in the larval stage consumes fabric or like a woodworm destroys wood as it bores into it. (7:3)

Moral decay among the people in the kingdom of Judah had sunk to such a low level that the “best” (good one) of them proved to be like a brier, the thorns of which could rip one’s garment or tear into one’s flesh. The “most upright one” would be more troublesome than a “thorn hedge” that could tear clothing or do injury to anyone who might get too close to it. Accordingly, nothing good could then be expected from any member of Israelite society. The best and most upright among them demonstrated themselves to be injurious. (7:4)

YHWH’s prophets functioned as watchmen among the people, warning them about coming calamity if they did not repent and abandon their lawless ways. (Jeremiah 6:17; Ezekiel 33:7) The “day of [these] watchmen” would be the time when the message they proclaimed was fulfilled. It would then be when the “visitation” of, or the giving of attention to, the people would come. That would spell confounding or perplexity for them, as the people would not escape the punitive judgment that would be expressed against them. (7:4; see the Notes section regarding the Septuagint rendering.)

The moral breakdown existing among the people had a corrupting effect on close friends and relatives. Neither a “companion” nor a close “friend” could be trusted, for all were determined to act in what they perceived to be their own interests without regard for the effect on others. A man could not even have confidence in his wife, the one so close to him as to be designated as the one “lying in [his] bosom” or, according to the Septuagint, as his “bedmate.” With reference to her, he, to avoid bringing trouble on himself, needed to guard the “doorways of [his] mouth,” or the expressions that passed his lips. The Septuagint indicates that he should be on guard about communicating anything to his wife. (7:5; see the Notes section.)

A son would treat his father with contempt or would “dishonor” (LXX) him, as if his own father were a senseless person. A daughter would rise up against her mother, a daughter-in-law against her mother-in-law. A man would find the “men of his house” to be his “enemies,” persons working against his interests and well-being. (7:6)

Faced with this distressing situation among his own people, Micah would look to YHWH to render judgment, bringing an end to the lawlessness and those who were determined to continue with their corrupt practices. He would patiently wait for YHWH, the “God of [his] salvation” (“my savior” [LXX]) or the God who would bring about his deliverance from the unfavorable circumstances. Micah was confident that YHWH his God would hear his prayers for relief. (7:7)

It appears that Micah represented Jerusalem as a woman. She tells her woman enemy not to rejoice over her in her calamitous state, for she would arise from her fall. Although coming to sit “in the darkness,” YHWH would be a “light” to her. He would deliver her from her distress or make it possible for her to be restored, ending the darkness that descended upon her at the time of her calamity. In the fulfillment, the woman enemy proved to be Babylon, for the Babylonians under the command of King Nebuchadnezzar destroyed Jerusalem. The time of desolation ended after Babylon fell to the forces of the Persian monarch Cyrus and he permitted Israelite exiles to return to Jerusalem to rebuild the temple there. (7:8)

As representing the people of the kingdom of Judah, Jerusalem is portrayed as speaking of herself as having to bear the wrath of YHWH because she had sinned against him. His anger would continue until such time as he would plead her case and execute judgment for her. This development relates to the time when he would act against her woman enemy, Babylon, repaying her for the suffering that she had inflicted on his people and setting his own people free from exile. With reference to that time, Jerusalem is depicted as confidently saying that YHWH would bring her out “to the light” and that she would “look upon his righteousness.” The darkness associated with the desolation of the land and the capital city Jerusalem and the exile of the people would end. YHWH’s righteousness would be revealed upon his rendering a just decision for Jerusalem and against her woman enemy and his proving true to his word of promise respecting his people. (7:9)

The enemy, Lady Babylon, would see that YHWH had turned his favorable attention to Lady Jerusalem, executing his judgment for her by liberating his people from exile through the agency he had designated for this purpose. Shame would cover Lady Babylon who had mocked Lady Jerusalem with the question, “Where is YHWH your God?” This question implied that YHWH could not help his people from being conquered and taken into exile. There would be a dramatic reversal in the fortunes of Lady Jerusalem and Lady Babylon. Lady Jerusalem would see with her own eyes the conquest of Lady Babylon, resulting in humiliation that would be comparable to her being trampled upon “like mud of the streets.” (7:10; see the Notes section regarding the Septuagint rendering of the last part of this verse.)

In the day or the time after Lady Babylon would experience ruin, the walls of Jerusalem would be rebuilt. The last Hebrew word in the concluding sentence of verse 11 (choq, which commonly means “decree”) appears to designate a prescribed limit or boundary. At the time of the restoration of the people to Jerusalem and their land, a boundary would “be distant.” This suggests that this restoration would not be restricted to a previously set boundary. (7:11)

The Septuagint rendering appears to relate the developments to Lady Babylon. Her day is equated with her obliteration and with a “rubbing out” of her statutes. Babylon would be destroyed and her laws would cease to apply, for Babylon and the entire area over which the Babylonian monarch ruled would become subject to the laws of the conqueror. (7:11)

According to the Masoretic Text, “that day,” if designating the time of restoration, would be when the exiles would return to Jerusalem from all the areas where they had been dispersed — from Asshur (from the entire territory that had come under the control of Assyria) and the cities of Mizraim (Egypt) and from Mizraim or all the regions of Egypt, and to the “river,” probably the Euphrates and all the region extending to it, and the sea, likely the Mediterranean, and “from sea and mountain of the mountain.” The words “from sea and mountain of the mountain” may mean from everywhere besides the territory of Assyria and the land of Egypt. It is also possible that the reference in this verse is to people of all nations coming to Jerusalem for worship as described in chapter 4, verse 2 (which see for comments) (7:12)

Another interpretation of these words changes the meaning to conquest, not restoration. This is based on taking verse 11 to mean that the day for rebuilding the walls of Jerusalem would be in the distant future and that then was the time that invaders would be coming to Jerusalem. “A day for mending your walls — that is a far-off day. [7:11] This is rather a day when to you [tramplers] will come streaming from Assyria and the towns of Egypt — from [every land from] Egypt to the Euphrates, from sea to sea and from mountain to mountain.” (7:12, Tanakh)

According to the punctuation of Rahlfs’ printed Greek text, the first words of verse 12 (“[in] that day”) complete the phrase at the end of verse 11 about the rejection of laws. With seeming reference to Babylon, the Septuagint continues, “And your cities will be leveled and [will be] for a division to the Assyrians, and your fortified cities [will be] for a division from Tyre to the river of Syria [the Euphrates] — a day of water and tumult.” This pointed to the time Babylon would be conquered and the land under the control of the Babylonians would be divided by those who shared in the conquest. It would then be a day of “water” or a destructive flood, and it would be a time of tumult or confusion among the people who would be facing calamity. (7:12)

The “earth” or land that is designated “for desolation” appears to be land other than that of YHWH’s people. This desolation would result because those inhabiting the land had conducted themselves contrary to God’s ways. The “fruits of their deeds” or their actions proved to be corrupt and brought suffering and misery to others. (7:13)

According to the Septuagint, the “earth” or land “with those residing in it” would be destroyed “for the fruit of their deeds.” The people would experience the consequences from their corrupt and hurtful dealings. (7:13)

YHWH was being petitioned to “shepherd” his people with his “rod,” providing for them and protecting them as does a shepherd the flock under his care. As “sheep of his inheritance,” they belonged to him and, therefore, would be the object of his special concern and attention. (7:14)

At the time the prophetic word applied, the circumstances of the people do not appear to have been favorable. They are portrayed as “dwelling alone in a forest in the midst of an orchard [karmél].” A “forest” or a “thicket” would not have been a suitable place for sheep to find pasturage. So the circumstances alluded to could be those of the returned exiles when people in the surrounding lands fared better. By comparison, the situation of the exiles was as though they were in a thicket, whereas the surrounding nations resided in an orchard or on a productive field. The plea directed to YHWH may be understood to be an appeal for him to let them feed like sheep or allow them to do so in Bashan and Gilead, regions east of the Jordan that were noted for good pasture land. Therefore, the petition seems to be a request for YHWH to change the fortunes of his people, making it possible for them to return to and then to flourish in their own land as they had in “days of long ago.” (7:14; see the Notes section.)

In response to the appeal, YHWH promised to let the exiles see marvels or astonishing things as did the Israelites upon leaving Egypt as a free people. These astounding things of the past would have included the parting of the Red Sea to allow the Israelites to cross, and the destruction of the pursuing Egyptian host when the water came rushing back into the miraculously opened passageway, and the manner in which they were cared for in the wilderness with water and food in the form of manna. In the case of the returning exiles, the marvels they experienced included their being able to make the hazardous journey back to their land with YHWH’s manifest aid and protection. Then, with his blessing and safeguarding, the returned exiles, despite intense enemy opposition and interference, were able to rebuild Jerusalem and the temple. (7:15; see the Notes section.)

In the verses that follow, God’s people are represented as being triumphant, whereas people of the other nations would come to be in fear and be motivated to come to YHWH their God. The victories of the Jewish forces under the leadership of the Maccabees in the second century BCE do not seem to fit the lofty prophetic language. Therefore, it appears that the marvels YHWH would show to his people ultimately relate to the amazing things he would do for the true Israel, those whom he recognized as his own upon their putting faith in Jesus, his Son, and the surrender of his life for them. In their case, the wonderful things that God showed them included their being forgiven of their sins, being constituted his approved children, and coming to enjoy his safeguarding and guidance. (7:15)

Upon seeing the astonishing things that YHWH does for those whom he recognizes as his own, the people of other nations would be “ashamed of all their might” or “ashamed in spite of all their strength.” Their efforts to fight against God’s people would prove to be in vain, demonstrating that all their power was ineffectual. This failure would be the reason for their being ashamed of their strength or despite “all their might.” As Jesus had promised to his disciples, no power of the enemy would be able to harm them. (Luke 10:19) Though seemingly defenseless and subjected to fierce assaults or persecution, the true Israel consisting of Jesus’ devoted followers has not been destroyed. (7:16)

Those who come to recognize the survival of the true Israel as a marvel that God has performed for his people appear to be represented as struck with awe and amazement. They would be rendered speechless, putting a “hand [hands (LXX)] upon the [their (LXX)] mouth.” The effect on them would be so overpowering as to make their ears become deaf. (7:16)

People from the various nations would be greatly humbled upon witnessing that nothing can succeed against God’s devoted people. They would be brought low like a serpent that appears to lick the dust when repeatedly sticking out its tongue. In their humbled state they would be like frightened snakes, reptiles or creeping things of the “earth” or ground coming out of their “enclosures” or hiding places. According to the Hebrew text, they would come “before YHWH,” the God of his people, leaving their “enclosures,” fastnesses, or fortresses — locations where they imagined themselves to be secure. This suggests that, based on the evidence that YHWH was with his people, they, as humbled persons, would turn to him as their God. The words that follow (“they will be in dread and in fear because of you”) may mean that those who come to YHWH would be in awe of and have a reverential fear of him as their God. It is also possible that “because of you” could indicate that people of the nations would come to have “fear” or high respect for God’s people upon perceiving what he has done for them. (7:17)

Based on a different punctuation of the Hebrew text, numerous translations render the text in other ways. “They shall lick dust like a snake, like the crawling things of the earth; they shall come trembling out of their fortresses; they shall turn in dread to the LORD our God, and they shall stand in fear of you.” (NRSV) “May they lick the dust like snakes, like creatures that crawl on the ground. Let them come trembling from their strongholds to the LORD our God; let them approach with awe and fear.” (REB) “They shall lick the dust like the serpent, like reptiles on the ground; they shall come quaking from their fastnesses, trembling in fear of you [the LORD, our God].” (NAB) (7:17)

According to the Septuagint, people of the nations would “lick dust like serpents crawling on the ground.” They would be “confounded” in their hiding place or come to be in a state of fright in their seeming safe location. The people of the nations would be beside themselves because of the God of his people or be amazed at him on account of what he has done for those who are his own. The Septuagint concludes the verse with the words, “and they will be afraid of you.” This fear could either mean a reverential regard for God or a respect for his people. (7:17)

At this point, the subject changes, identifying YHWH as the God who has compassion for his people. By means of a question, YHWH is revealed as the God without equal, “forgiving iniquity and passing over the transgression [taking away injustices and passing over impieties (LXX)] of the remnant of his inheritance.” The “remnant of his inheritance” would be the repentant ones of his people whom he recognizes as his own possession. While he may express his wrath against those who prove unfaithful to him, he does not persist in anger for limitless time to come, “for he delights in compassion [chésed].” According to the Septuagint rendering, he did not hold fast to his wrath “for a testimony.” He did not keep a permanent record about the reason for his anger so as to express it again. Instead of being an angry God, YHWH wants to be compassionate, desiring that individuals abandon their wrong course and become recipients of his forgiveness. The Hebrew word chésed may be defined as graciousness, enduring loyalty, steadfast love, and mercy. It is a compassionate care and loving concern that expresses itself in action. In the Septuagint, chésed is here translated éleos, meaning “mercy,” “pity,” or “compassion.” (7:18)

Despite the serious wrongs that he had seen among the Israelites, Micah was confident that, in time, YHWH would turn his favorable attention to his people and have compassion on them. His forgiveness of his repentant people would be complete. It would prove to be as if he had subdued or trampled upon their iniquities and “cast into the depths of the sea all of [their] sins,” causing the record of their wrongs to be thoroughly eradicated. (7:19)

Though his people had repeatedly sinned, YHWH would not fail in fulfilling the promises that he had made to their forefathers Abraham and Jacob. His giving “truth to Jacob” may mean that he would demonstrate his faithfulness to the repentant descendants of Jacob, bestowing on them all the blessings that were promised to their forefather. YHWH’s giving “compassion” (chésed) to Abraham revealed that he would reveal himself to be compassionate, kind, gracious, loyal, and loving to his repentant descendants. Centuries before Micah began his prophetic service (“in former days” [LXX]), YHWH had backed his word of promise to the forefathers of the Israelites with his oath, swearing by himself as he could not take an oath by anyone greater than himself. This assured that everything he had promised, regardless of what the descendants of Abraham and Jacob might do throughout the centuries, would unerringly be fulfilled. (7:20; Hebrews 6:13-18)

Notes

In verse 1, there is an apparent play on the Hebrew noun ’eshkóhl (cluster) with the infinitive ’ekóhl (to eat).

For verse 4, the Septuagint rendering bears little resemblance to the extant Hebrew text. When including the last two words of verse 3 (which see for comments on this verse and the initial part of verse 4), one way the words of the Septuagint may be literally translated is, “And I will remove their good things, like a moth devouring and moving by measure, in a day of watching. Woe, woe, your judgments have come. Now will be their laments.” The phrase “moving” or “going by measure” (badízon epí kanónos [the genitive form of kanón]) is obscure. This phrase could also be rendered “moving on a rod,” for the word kanón can apply to a literal rod or to a rule, a measure, or a standard. “Going by measure” could be understood to mean that the larva progressively moves onward as it chews away on the material. If the reference is to a rod, the Greek word for “moth” (sés) could apply to a woodworm as it moves on a rod or piece of wood. A “day of watching” would be YHWH’s day or time for giving attention to his lawless people, having his punitive judgments expressed against them. With the judgments having come upon them, they would experience woe or calamity, and this would occasion their lamenting.

In verse 5, after the word that may be rendered “companion,” a Hebrew scroll (MurXII) thought to date from the first century CE includes the conjunction “and,” as does the Septuagint. The initial part of this verse in the Septuagint may be rendered, “Trust not in friends, and set not your hope on rulers.”

The Septuagint rendering for verse 10 concludes the last sentence with words in verse 11. “Now she [Lady Babylon] will become [something] trodden down like clay in the streets in the day of plastering bricks.” This could mean that she would be trampled down in defeat, as though reduced to a consistency comparable to a substance used for plastering.

In verse 14, the Septuagint renders the Hebrew word karmél as a proper noun (Carmel). Although referring to the people as tenting by themselves in a forest “in the midst of Carmel,” the Septuagint says that “they will feed in Bashan [Basanitis] and Gilead [Galaaditis] as in the days of old.”

In verse 15, the Masoretic Text, with apparent reference to what YHWH would do for Israel, says, “I will show him marvels.” The Septuagint rendering is, “You will see marvels.”