Psalm 150 (continued, part 34)
It mattered little to these proud men that they took away farms illegally and evicted families from their homes mercilessly. They practiced the world's version of the Golden Rule: "Whoever has the gold makes the rules." They forgot that the Lord owned the land, the Lord made the laws, and the Lord has compassion on the poor and oppressed (Ex. 23:11; Lev. 25:25; Ps. 82:3; Prov. 21:13; Jer. 22:16). But even if these thieves had no fear of God, they should have had concern for their fellow human beings and treated them like people made in the image of God.
The roll call of cities goes on. The citizens of Zaanan ("come out") would not be able to come out because of the danger. Beth Ezel means "house of taking away," and the city would be taken away. Maroth is related to "mara/myrrh" and means "bitterness," and the city would experience bitter calamity ("writhe in pain" niv). Since Lachish sounds like the Hebrew word for "team of swift horses," he warned them to harness their horses to the chariots and try to escape.4
Micah came to his own city, Moresheth, which sounds like a Hebrew word meaning "betrothed"; and brides were given farewell gifts. In other words, the town would no longer belong to Judah but would "leave home" and belong to the invaders. Since Aczib means "deception," the connection is obvious; and Mareshah sounds like the word for "conqueror," and the town would be conquered by the enemy.
The name for this sin is "materialism," and it's committed by people who are covetous and obsessed with acquiring more and more wealth and "things." But "robber barons" aren't the only people who commit these sins. Parents rob their children of time and companionship by working at several jobs so they can make more money to buy more "fun." People rob God of tithes and offerings that are rightfully His just so they can enjoy "the good life" (Mal. 3:7–12). People forget Matthew 6:33 and put everything else ahead of the kingdom of God.
The tragedy of this invasion is that it need not have happened. Had the people of Israel and Judah turned to the Lord in repentance and faith, He would have given them victory. Instead, they believed the false prophets, held fast to their idols, and sinned their way right into defeat. Sad to say, even the little children suffered and went into exile (1:16), all because of the sins of the parents.
However, ultimately the covetous sinners Micah addressed would reap what they sowed; and the dreadful harvest of their sins would one day appear (Mic. 2:3–5). Their proud self–confidence would be taken from them, their authority would be gone, their crooked accomplices would turn against them and laugh at them, and their vast holdings would be snatched from their hands. They would see everything they lived for and sinned to acquire be taken over by the enemy and wasted. Many of them would go into exile and die away from the land they had coveted and stolen from innocent people.
Accusation: The Sins of the People (2:1–11) How could the Lord Jehovah permit such suffering and shame to come to His covenant people? Were they not His special heritage? Was not the land His love gift to them? That was why He was punishing them! "You only have I chosen of all the families of the earth; therefore I will punish you for all your sins" (Amos 3:2 niv). Privilege brings responsibility, and responsibility brings accountability. The prophet held them accountable for
False prophets (vv. 6–11). Just as the false
Micah 2
any message the people wanted to hear, just so long as they were provided with their strong drink! The false prophets were using religion to make money and enjoy pleasure, and they had no concern for the future of the nation.
prophets attacked Jeremiah (5:31) and Amos (7:10–17) for preaching God's truth, so the false prophets attacked Micah for faithfully declaring the message of God. These men espoused a shallow theology that had no place for either sin or repentance. "We are God's special people," they argued, "and He would never permit these judgments to happen in the land." As long as the people participated in religious services, they would not incur the wrath of God, even if their hearts were not in their worship. The Jews were Abraham's children, and God would never break the promises He made to Abraham. Such were their false premises.
Consolation: Hope for the Future (2:12–13) The faithful prophet must expose sin and announce judgment, but he must also provide consolation and hope for those who receive his message and turn to God. Consolation without true repentance is only giving false hope; it's saying "Peace, peace!" when there is no peace. But conviction without hope creates only hopelessness, like performing surgery without providing healing.
What these counterfeit religious leaders forgot was that God's covenants involve precepts as well as promises, obligations as well as blessings. Merely going through the motions of religion isn't the same as worshipping God "in spirit and in truth" (John 4:23). Anybody can join the crowd and be a part of some popular religious movement; but it takes devotion, prayer, obedience, and submission to worship God "with reverence and godly fear" (Heb. 12:28 nkjv). "Popular religion" is usually false religion, for the road to life is narrow and lonely (Matt. 7:13–20) and those who walk it are invariably persecuted (2 Tim. 3:12).
The Lord seems to be speaking here to the entire nation ("all of you, O Jacob … Israel" niv), and His promise seems to reach ahead to the end times when Israel and Judah will be united and their King Messiah will reign over them. Micah describes a triumphant procession into the land, with King Messiah at the head and the Lord leading the people, just as He had led them out of Egypt (v. 13).
D.Hope for the remnant—2:12–13
However, until that glorious day, God will deal with the "remnant" of His people. The "remnant" is a very important doctrine in the prophetic books, and there are many references to it.5 Though the nation of Israel might rebel against God, there would always be a faithful remnant that would trust Him and seek to do His will, and God would work because of the faith of this remnant. (This is also true of the professing church.) The hope of the nation lies with the remnant.
It is God who speaks in Micah 2:7b–13 as He defends His faithful servant. The fact that these religious leaders rejected Micah's message didn't mean that the message was wrong; it meant that the hearers were wrong. The way we respond to God's Word indicates our relationship to the Lord. "He who is of God hears God's words; therefore you do not hear, because you are not of God" (John 8:47 nkjv).
A remnant returned to Judah after the Babylonian captivity, but it never became the great nation that the prophets promised. That will happen when the Lord returns, claims His chosen nation, and establishes His kingdom. The Messiah is described in verse 13 as "One who breaks open the way" (niv), that is, who opens the doors that confine the Jews in the various nations so that He might bring them to their land. God certainly did this when the exiles left Babylon, but the promise here is for the last days when the Messiah shall come to overcome His enemies and redeem His chosen people.
These false prophets were deceiving and robbing the people by giving them false assurance that everything was well in the land. God pictured their sinful deeds by describing two carefree men—a rich man walking confidently down the street and a victorious soldier returning home with the spoils of the battle—and both of them are robbed! Because of the evil rich leader, the confident mother and her family find themselves thrust from their homes and robbed of their land.
God originally gave the Jewish people the land of Canaan to be their "rest" from the trials of the wilderness wanderings (Deut. 12:9–10; Josh. 22:4; 23:1). After they had conquered the land and claimed their tribal inheritance, they should have enjoyed rest and blessing in the land, but instead they turned to the idols of the surrounding nations and rebelled against God. God punished them in their land by bringing in different nations that robbed and enslaved them (see the book of Judges). But the nation didn't learn from its history; the people repeated the same sins as their ancestors but thought they would avoid the same consequences. Since they had defiled the land, God removed them from it.
Micah's first message aroused the opposition of the false prophets, but it didn't change the hearts of the people. Thus he gave a second message, announcing that "the Deliverer is coming."
But we today need to deal with our sins of covetousness, selfishness, and willingness to believe "religious lies." We must abandon "soft religion" that pampers our pride and makes it easy for us to sin. Why? Because "our God is a consuming fire" (Heb. 12:29), and "The Lord shall judge His people" (10:30). Remember, judgment begins in the house of the Lord (1 Peter 4:17).
Micah urged the people to get out of the land because no rest would be found there, in spite of what the false prophets promised. These men would preach
1 For other pictures of God coming like a warrior, see Exodus 15, Psalm 18, Isaiah 63, and Habakkuk 3.
Micah 2—3
fore, listen to Me, My children; pay attention to the words of My mouth" (Prov. 7:24 nkjv).
2 The prophet Hosea used the image of adultery to describe the sin of the nation in worshipping idols. In fact, Hosea's own wife was guilty of adultery and prostitution, and he had to buy her out of the slave market! See the section of this book, "Hosea" for an exposition of the book of Hosea. 3 Several of these towns were located within a nine-mile radius of Micah's hometown, Moresheth Gath, and could easily be seen from there on a clear day. These were Micah's neighbors, and he had to tell them they were doomed to destruction! 4 How Lachish was "the beginning of sin" to Judah is not explained. Lachish was the most important and most powerful city-state in the Shephelah, and the Assyrians were very proud that they had conquered it. It was a highly fortified city, and the confidence of the people of Lachish and of Judah was in their military might, not in the Lord. This pride and self-assurance was the beginning of the nation's sin. The leaders depended on the outlying fortress cities to keep the enemy from invading, but these cities fell to the enemy. 5 See Isaiah 1:9; 7:3; 10:20–22; 11:11, 16; Jeremiah 6:9; 23:3; 31:7; 40:11; Ezekial 11:13; 14:22; Zephaniah 2:4–9; Haggai 1:12, 14; and Zechariah 8:1–8. Micah writes of the remnant in 2:12; 4:7;5:3, 7–8; and 7:18. Paul uses the doctrine of the remnant to prove that God has not forsaken the Jewish people in the present age (Rom. 9; see also 11:1–6).
Micah opened his message by rebuking the civil authorities (Mic. 3:1–4), men who were not only permitting the wealthy to exploit the poor but were also doing it themselves! Leaders are supposed to love the good and hate the evil, but these men were just the opposite: they "hate the good, and love the evil" (v. 2). Ideal leaders are described as "able men, such as fear God, men of truth, hating covetousness" (Ex. 18:21 nkjv). Micah's contemporary Amos wrote, "Seek good and not evil, that you may live. … Hate evil, love good; establish justice in the gate" (Amos 5:14–15 nkjv; see Prov. 8:13). The city gate was the place where the elders met to settle disputes and make official decisions (Ruth 4:1ff.). If there was no justice in the cities, there could be no justice in the land.
II. A promise message: a Deliverer is coming (3:1—5:15) A.The sins of the leaders—3:1–12
The description of these rulers' actions reminds you more of ravenous beasts than of human beings. Instead of being faithful shepherds who protected the flock (Mic. 2:12; 7:14), they attacked the sheep, skinned them alive, butchered them, chopped them up, and made stew out of them! But the day would come when these wolves in shepherd's clothing would cry out for God's mercy, but no mercy would be given. "Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured" (Deut. 31:17). Micah then turned to rebuke the false prophets (Mic. 3:5–8), whose lies made it easy for the corrupt officials to carry on their evil deeds. "An astonishing and horrible thing has been committed in the land: the prophets prophesy falsely, and the priests rule by their own power; and My people love to have it so" (Jer. 5:30–31 nkjv). When God is left out of human government, it's easy for officials to use their authority selfishly to exploit the people.
CHAPTER TWO Micah 3—5 A RULER IS COMING! M
icah's second message is at the heart of the book and focuses on Israel's future. First, Micah rebuked the leaders of the nation for their sinful conduct, which God would judge (3:1–12), and he outlined the events that would usher in the promised kingdom (4:1—5:15). Knowing that God has such a glorious future planned for their nation should have motivated the leaders to turn from their sins and obey the Lord. "Everyone who has this hope in him purifies himself, just as he is pure" (1 John 3:3 niv). Alas, they didn't even pay attention to the sermon!
As long as you gave them something to eat and drink (Mic. 2:11), the prophets would declare whatever kind of message you wanted to hear. Like the false prophets in Jeremiah's day, they announced peace when war and desolation were just around the corner (Jer. 6:13–14; 8:10–11). But the time would come when these men who claimed to see the light would be shrouded in darkness, and everybody would know that they were counterfeits. They would cry out to the Lord, but He would not answer.
Rebuke: The Sins of the Leaders (3:1–12) As with Micah's other two messages, this second message opens with a call for the people to "hear" what the Lord would say through His servant (1:2; 6:1). It's as though Micah had shouted, "Listen! God is speaking! This is important!" The statement reminds us of the Lord's repeated admonition, "Who has ears to hear, let him hear!" or the warning in Hebrews 12:25: "See that you do not refuse Him who speaks" (nkjv).
God's true prophet is described in Micah 3:8: this prophet is filled with the Spirit, faithfully proclaiming God's message and unafraid of what people might say or do. Micah fearlessly told the people their sins and warned them that judgment was coming, while the false prophets tickled the people's ears and told them what they wanted to hear.
It's a dangerous thing to turn a deaf ear to the voice of God when He speaks through His Word. "Today, if you will hear His voice, do not harden your hearts" (3:7–8 nkjv). All creation responds to the voice of God and gladly obeys His will except man made in God's image! Yet the Father lovingly says to us, "Now there-
Few men are as pitiable as those who claim to have a call from God yet tailor their sermons to please others. Their first rule is "Don't rock the boat"; their second is "Give people what they want." But a true
Micah 3—4
kingdom on earth. The Lord gave His people four wonderful promises.
servant of God declares God's message regardless of whether the people like it or not. He'd like to be a peacemaker, but sometimes he has to be a troublemaker. No wonder Jeremiah cried out, "Alas, my mother, that you gave me birth, a man with whom the whole land strives and contends!" (Jer. 15:10 niv)
A promised kingdom (4:1–8).3 The situation of the two little Jewish kingdoms was hopeless when Micah delivered his messages. Assyria was about to pounce on Israel and put an end to that nation, and then the Assyrian army would ravage Judah and almost take Jerusalem. When the outlook is grim, try the uplook. Thus the prophet encouraged the people to look ahead to what God had promised for His chosen people.
Micah also addressed all the leaders of the land (Mic. 3:9–12)—the rulers, the priests, and the prophets— and accused them of numerous sins: committing injustice, distorting the truth, murdering innocent people, accepting bribes, and while doing these evil deeds, claiming to be serving the Lord! "We are depending on the Lord," they said. "Is He not among us? Then nothing evil can happen to us." It was hypocrisy of the worst kind.
God promised that the nation would be united and the people returned to their land. Jerusalem would become the world's most important city, the temple would be rebuilt, and the true worship of Jehovah would be restored4 (see Ezek. 40—48). Instead of the Gentile nations fighting the Jews, they would "stream" to Jerusalem to worship God and hear His Word. There would be peace among the nations because they would obey God's truth, submit to the Messiah's rule, and destroy their instruments of war.5
Their ignorance of the Lord's character and the terms of His covenant gave them this false confidence. "Since we're Jews," they reasoned, "God's chosen people and sharers in His covenant, the Lord will never permit anything evil to happen to us. Even if we sin, He will never abandon us to the enemy." Their thinking was not unlike that of people today who "profess that they know God; but in works they deny him" (Titus 1:16).
Every Jewish family wanted to achieve what Micah described in 4:4: a pleasant home with a productive garden in a peaceful land (see 1 Kings 4:25; Isa. 36:16). But even more than peace and economic stability was the blessing of knowing the Lord and obeying Him (Mic. 4:5). This verse doesn't refer to the future, because during the kingdom Age all the nations will worship Jehovah. It was an affirmation of faith on the part of the true believers, the remnant in the land: "The other nations may now be serving their own gods, which are false gods; but we will walk in the name of Jehovah, the true God, and obey Him alone."
Any theology that makes it easy for us to sin is not biblical theology. Had the rulers, prophets, and priests read and pondered Leviticus 26 and Deuteronomy 28—30, they would have discovered that the God of the covenant is a holy God who will not countenance high-handed sin. They would also have learned that the blessings of the covenant depended on their obeying the conditions of the covenant, and that God punishes His people when they disobey.
B.The future of the nation—4:1–13
What would be the result of the leaders' flouting God's law? Their Holy City and temple would be destroyed, and thousands of Jewish people would be exiled to Babylon (Mic. 4:10). God would rather destroy the city and the beautiful temple than allow His people to defile His property by their sins. The destruction of Jerusalem in 606–586 is a reminder to God's people that when God says, "Be holy, for I am holy,"1 He really means it!
Though the remnant of Jews might be small, weak, and lame, God will gather them from all the nations and make a mighty army out of them (vv. 6–7a). Messiah will rule over them, and Jerusalem will become the glorious capital city for His kingdom. Jerusalem had once been David's capital city, the shepherd–king who cared for the flock (Ps. 78:67–72), but after the death of Josiah, not one of his four successors was a godly man. Messiah, the Son of David, will one day reign from Jerusalem and care for His flock as a faithful Shepherd–King.
"For the sins of her prophets, and the iniquities of her priests" (Lam. 4:13) the nation was defeated and the city and temple were destroyed. That's why the prophet opened his message by rebuking the spiritual leaders of the land, not the unbelievers. If Micah were ministering among us today, he would probably visit denominational offices, pastors' conferences, Bible colleges, and seminaries to warn Christian leaders that privilege brings responsibility and responsibility brings accountability.
A promised deliverance (4:9–10). The city of Jerusalem is called "daughter of Zion" (cities are usually classified as feminine), a term of endearment that assured the people of God's loving care no matter what might happen. But the city was in travail, like a woman with child, because the enemy had arrived and was capturing the people and taking them to Babylon. However, the exile wasn't the end; for God will redeem a remnant and bring them back to the land.
Hope: The Promises of the Lord (4:1—5:5a)2 Micah moved from the destruction of Jerusalem (606–586) to "the last days," when there will be a new Jerusalem and a rebuilt temple at the heart of the righteous kingdom of Messiah. The period known as "the last days" began with the ministry of Christ (Heb. 1:1–2) and it climaxes with His return to establish His
Had the leaders listened to the prophet Jeremiah and peacefully surrendered to the Babylonians, they would have saved the city and the temple, but they resisted God's will, and their city and temple were ruined. However, Jeremiah promised that the exile
Micah 4—5
eternal God, for His "goings out are from old … from days of eternity" (see niv margin). Jesus stepped out of eternity into human history, sent by the Father to die for the sins of the world (1 John 4:14). But He is also truly a man, for He is born as a human child. We have here the miracle of the Incarnation (John 1:14).
would last only seventy years, and then the remnant could return and rebuild the city and the temple.
A promised conquest (4:11–13). Once again, the prophet looked down the centuries to the end times and saw his people being attacked by many Gentile nations, all of them gloating over Israel because they are so sure of defeating the Jews (see Zech. 12:1–9; 14:1–11). The nations are sure of victory because they ignore Scripture and don't know God's plans for His people (Jer. 29:11).
You would think that the very Son of God would come to a great city like Athens or Jerusalem, but He chose to be born in a humble stable (or cave) in Bethlehem. But the day would come when He would be glorified and take His throne in heaven; and one day, He shall return to be Ruler over His people.
C.The coming of Messiah—5:1–5 D.The defeat of the enemy—5:6–15
Israel will look weak and defenseless, but the Lord will make their soldiers sharp threshing instruments to "harvest" the nations (Rev. 14:14–20). God will give them "horns" (a symbol of power) and "hoofs" so that they will have both power and speed as they attack their enemies. This great battle is usually called "the Battle of Armageddon," although that phrase is not found in Scripture (Rev. 16:16; 19:17–21). When the battle is over, the victorious Jewish army will devote all the spoils to the service of the Lord.
However, before He can stand as a Shepherd and care for His flock, His own people must reject Him. Between the cross and the kingdom Age, Israel will be "given up" by the Lord until the time when Jesus returns and the nation is "born" into her kingdom (see Isa. 66:8). This King will reign to the ends of the earth and will bring peace to all nations. Today, of course, Christ gives peace to all who will come to Him by faith (Matt. 11:28–30; Rom. 5:1).
A promised King (5:1–5a). Now Micah looks ahead to the Babylonian siege of Jerusalem. So many soldiers are encamped around Jerusalem that Micah calls her "the city [daughter] of troops." When King Zedekiah and his officers see that their situation is hopeless, they try to escape, but the Babylonians catch up with them and capture them (2 Kings 25:1–7). Of course, they humiliate the king by striking him with a rod across his face.6 Then they kill his sons, put out his eyes, bind him, and take him to Babylon.
Micah presented an encouraging scenario to the people, but they didn't seem to grasp the significance; for if they had, they would have turned to the Lord in gratitude and repentance. Whenever a prophet foretold the future, it was to awaken the people to their responsibilities in the present. Bible prophecy isn't entertainment for the curious; it's encouragement for the serious.
Victory: The Purging of the Nation (5:5b–15) As he continued to view the distant scene, Micah announced that Israel's future enemies would be defeated (vv. 5b–6), the Jewish remnant would be blessed (vv. 7–9), and the nation would be purged of its sins (vv. 10–15).
The fact that Micah 5:2 is in contrast to verse 1 ("But, thou, Bethlehem") is another proof that verse 1 is not speaking about Jesus; for verses 2–5 definitely refer to Messiah. God selected the "little town of Bethlehem" as the place where the King of the Jews was to be born. It was this prophecy that the priests shared with the magi who came to Jerusalem looking for the King (Matt. 2:1–12).
The enemy defeated (Mic. 5:5b–6). "The Assyrian" named in verse 5 isn't the Assyrian army of Micah's day, for the Jews in that day certainly didn't defeat Assyria and rule over her land. The Assyrians soundly defeated Israel, and the land of Israel was ruined. "The Assyrian" is another way of saying "the enemy," and here it refers to Israel's enemies in the last days when all nations will gather against her (Zech. 10:10–11; 12:9; 14:1–3). The phrase "seven shepherds … eight leaders" is a way of saying "many shepherds, many leaders," and is similar to the repeated statement of Amos "for three transgressions … and for four" (Amos 1:3, 6, 9, etc.). When the enemy attacks in the last days, God will raise up leaders to face the enemy, just as He had raised up the judges and heroes like David. But Micah makes it clear that God is the Deliverer who will enable Israel to defeat her enemies and rule over their lands. The "he" of Micah 5:6 is the "ruler" of verse 2.
Bethlehem ("house of bread") has an interesting history. Jacob's favorite wife, Rachel, died near Bethlehem when she gave birth to Benjamin, and she was buried nearby (Gen. 35:16–20). Matthew cites this when he reports the slaying of the innocent children by Herod (Matt. 2:16–18; see Jer. 31:15). In her pain, Rachel named her son Ben-oni, which means "son of my sorrow"; but Jacob renamed the boy, calling him Benjamin, "son of my right hand." These two names remind us of our Lord's suffering and glory, the cross and the throne at the Father's right hand.
Ruth and Naomi came to Bethlehem; there Boaz fell in love with Ruth and married her. Ruth is an ancestor of the Messiah (Matt. 1:5). Of course, David was Bethlehem's greatest son; and it was through David's family that the promised Messiah would be born (2 Sam. 7; Matt. 1:1; Luke 1:26–27; Rom. 1:3). The Jews knew that their Messiah would come from Bethlehem (John 7:42).
The remnant blessed (vv. 7–9). Though small in number, the Jewish remnant of the last days will experience great help from the Lord as they face their enemies. Micah used two similes to illustrate this bless-
In this prophecy, Micah reveals a number of important facts about the Messiah. To begin with, He is
Micah 5—6
above the hills," which suggests the literal raising of Mount Zion to a place of special prominence. Zechariah 14:4–5 indicates that there will be changes in the topography when Christ returns. 5 Contrast with Joel 3:10, where the opposite picture is described. 6 It is unwise to make Micah 5:1 a prophecy of what happened to Jesus during His trial, although He was slapped in the face, beaten with a reed, and scourged (Matt. 27:30; Mark 15:19; John 19:3). The context of Micah 5:1 is definitely the siege of Jerusalem, not the trial of Jesus.
ing: the refreshing dew from heaven and the conquering strength of the lion. God will enable His people to overcome like lions and then bring fruitfulness to the world like the dew that watered Israel's crops (Ps. 133:3). Israel will triumph over her enemies through the power of the Lord.
The nation purged (vv. 10–15). In Micah's day, both Israel and Judah were guilty of sins that violated God's law and grieved God's heart. Time after time, He had sent messengers to the people to denounce their sins and warn of impending judgment, but the people wouldn't listen (2 Chron. 36:14–21). In the last days, Israel will return to her land in unbelief and practice these same sins. But God will purge the land and prepare them for a new life in the kingdom. They will see their Messiah, trust Him, and be saved (Zech. 12:10— 13:1). God will destroy all their military defenses, the things that they trusted instead of trusting the Lord. He will end their traffic with demonic powers and eliminate all idolatry from the land (Zech. 13:2). Israel will now seek to please God and obey His law and not imitate the sins of the nations on which God will "take vengeance."
CHAPTER THREE Micah 6—7 "THY KINGDOM COME" T
he prophet had delivered two of his three messages: a message of warning (chaps. 1—2) and a message of promise (chaps. 3—5). His third message was a challenge for the Jews to trust the Lord and obey His will, for only then could the nation escape terrible punishment and fulfill God's purposes in this world.
God has not cast aside His people (Rom. 11:1); for today there is a believing remnant of Jews in the church. One day God will gather the unbelieving Jewish nation to their land, cause them to experience suffering, and then reveal Himself to them and give birth to a new nation. The prophets saw that day and tried to convey its message to the people of their day, but they wouldn't listen.
As you read Old Testament history and prophecy, keep in mind how important it was for Israel to be obedient to the Lord. God had raised up the nation to bring blessing to the whole world (Gen. 12:1–3), for it was through Israel that the Savior would come. "Salvation is of the Jews" (John 4:22). When the Jews began to adopt the practices of the godless nations around them, it defiled them and made them less able to do the work God had called them to do. It was because they despised their high and holy calling that the nation had to be chastened so severely.
Christians today look for Jesus to return to gather His people to Himself (1 Thess. 4:13–18) and then establish His righteous kingdom. Peter assures us that "the day of the Lord will come as a thief in the night"; and then, in light of this fact, he asks, "Therefore … what manner of persons ought you to be in holy conduct and godliness?" (2 Peter 3:10, 11 nkjv) Future hope ought to produce present holiness.
III. A challenge message: trust the Lord now (6:1—7:20) A.In spite of the indictment—6:1–8
Micah's first message was presented as a courtroom drama, and so was this third message. The Judge declared the indictment (Mic. 6:1–8), pronounced the sentence (6:9—7:7) and then graciously promised mercy (7:7–20)! Micah used these three factors—guilt, punishment, and mercy—as arguments to plead with his people to repent and return to the Lord. "Trust the Lord, not in spite of these things but because of these things!" is his closing message; and it's a message we need to hear today.
Are we ready for His return?
1 This statement is found eight times in the Bible (Lev. 11:44–45; 19:2; 20:7, 26; 21:8, 15; 1 Peter 1:15–16). 2 The traditional verse division at 5:4–5 is unfortunate. "And this man shall be the peace" (or "their peace") belongs at the end of verse 4, not at the beginning of verse 5. The reference is to Jesus Christ the Messiah. 3 Isaiah painted the same picture (2:1–4). Some interpret these passages in a spiritual sense as describing the church today, but I prefer to see them as specific prophecies for the Jewish nation. The conditions on earth described by Isaiah and Micah haven't appeared, especially the elimination of war, antiSemitism, and religious rivalry among nations. 4 Does the exaltation of Jerusalem (v. 1) mean only that it will be honored and distinguished by the Lord, or that there will be actual changes in the topography of the land? The latter seems to be the case. The NIV translates verse 1, "It will be raised
Because of Great Guilt, Trust the Lord (6:1–8) The sins of the people were hidden behind a veneer of religious activity—routine worship that didn't come from their hearts. Micah's contemporary, the prophet Isaiah, told the people that the nation was sick from head to foot (Isa. 1:5–6) but wouldn't admit it, and that their "worship" was nothing more than "trampling" the temple courts (v. 12). They were like the patient who asked the doctor to retouch his X-rays so he wouldn't have to endure surgery! His deceit didn't cure him; it made him worse.
In this courtroom scene, the Lord called the
Micah 6
off," for they kept raising the bid. "Shall we bring a few calves as burnt offerings? If that's not enough, maybe we could offer a thousand sacrifices, such as Solomon offered [1 Kings 3:4; 8:63]? Would rivers of oil please Him? How about the ultimate sacrifice: our own flesh and blood offered on the altar, as Abraham did with Isaac?" But God doesn't bargain with sinners, and none of the sacrifices they offered to bring could have cleansed them from their sins.
witnesses (vv. 1–2) and told the people to be prepared to plead their case. The Lord opened the proceedings by telling His side of the controversy, emphasizing the gracious way He had dealt with the nation from the very beginning. He redeemed them from Egyptian slavery; He gave them leaders who guided them through the wilderness with His help; and He brought them to their promised inheritance. And throughout this journey, the Lord had put up with their unbelief, disobedience, and repeated complaints (Ps. 106).
"Doing penance" without truly repenting and trusting God's mercy only multiplies the sin and deadens the conscience. Thinking they were good enough to please God, the people asked Jesus, "What shall we do, that we may work the works of God?" He replied, "This is the work of God, that you believe in Him whom He sent" (John 6:28–29 nkjv). True saving faith comes from a heart that's been broken in repentance and realizes that no amount of good works can atone for sin (Acts 20:21; 26:20; Eph. 2:8–9).
On three occasions, Balak, king of Moab, commanded Balaam to curse Israel, but God turned the curse into blessing (Num. 22—24; Deut. 23:5; Neh. 13:2). The Israelites didn't even know that this spiritual battle was going on; yet God protected His people. What did the Jews do in return? They became friendly with the Moabites, attended their idolatrous religious rites, and committed fornication with their women! (see Num. 25). What Balaam couldn't do by means of his curses, the Jews themselves did with their sinful lusts.
The prophet spoke to the people (v. 8) and told them exactly what the Lord wanted each of them to do. It was a personal matter that each individual sinner had to consider. His reply emphasized moral and ethical conduct, not religious ceremonies.1 Of course, we can't "do justly" unless we've been justified by faith and are right with God (Ps. 32:1–2; Rom. 4:1–8). And how can we "love mercy" if we've not personally experienced God's mercy (Eph. 2:4; Titus 3:5)? If we want to "walk humbly with [our] God," we must first bow humbly before Him, confess our sins, and claim His promise of forgiveness (Luke 14:11; James 4:10).
The phrase "from Shittim unto Gilgal" (Mic. 6:5) reminded the people of Israel's crossing of the Jordan River and entering the Promised Land (Josh. 3—4). The same God who opened and closed the Red Sea also opened and closed the Jordan River so His people might claim their inheritance. He did for them what they couldn't do for themselves, but they didn't remember.
It's good for God's people to know the past and remember with gratitude all that God has done for them. The word remember is found at least fourteen times in the book of Deuteronomy, and frequently the Jews were instructed to teach their children the mighty deeds of the Lord (Ex. 10:2; 13:8, 14; Deut. 6:20ff.; Josh. 22:24; Ps. 78:1–8).
Our Lord's parable about the Pharisee and publican in the temple (Luke 18:9–14) illustrates all three points. The publican was justified by faith, not by doing the kind of good works that the Pharisee boasted about. Since the publican depended on God's mercy to save him, he humbled himself before the Lord. The Pharisee, on the other hand, informed God (and whoever was listening in the temple) how good he was and therefore how much he deserved eternal life.
While we don't live in the past, we must learn from the past or we'll commit the same mistakes. Philosopher George Santayana wrote, "Those who cannot remember the past are condemned to repeat it." Because Israel forgot God's mercies (Ps. 106:7), they also ignored God's commandments. The result was a hard heart that deliberately rebelled against God's will. God had every right to ask them, "What have I done to you that you should treat Me this way?"
To make Micah 6:8 a salvation text is to misunderstand what the prophet was saying to God's disobedient covenant people. None of us can do what God requires until first we come to God as broken sinners who need to be saved. Unsaved people who think they are doing justly, loving mercy, and walking humbly with God are only fooling themselves, no matter how moral their lives may be. "Not by works righteousness which we have done, but according to his mercy he saved us" (Titus 3:5).
Now the people replied to God (vv. 6–7). Instead of confessing their sins or standing mute because their mouths had been shut by their sense of guilt (Rom. 3:19), they asked what they could do to get rid of their sins. Their request shows how shallow their spiritual life really was and that they were ignorant of the enormity of their sin and the high cost of forgiveness. They were like the rich young ruler who didn't really see himself as a condemned sinner before God (Mark 10:17–27), but they were not like the people at Pentecost who were cut to the heart and cried out, "What shall we do?" (Acts 2:37). We get the impression that these questioners were interested in bargaining with God and "buying Him
The people to whom Micah ministered simply didn't get the point of his messages. The very fact that they were so guilty before God should have motivated them to turn from their shallow religion, humble themselves, and seek God's mercy. The only people God can save are lost people; the only people God can forgive are guilty people. If we see ourselves as God sees us, then we can by faith become what He wants us to become.
Micah 6—7
Because of Impending Judgment, Trust the Lord (6:9—7:7) For the second time in this message, Micah cried out to the people, "Listen!" (vv. 1, 9 niv). Like the crowds that Jesus taught, these Jews had ears to hear His words, but they couldn't hear God's truth in those words (Matt. 13:9, 43). They lacked spiritual discernment.
damage to Judah in 701. But by the time Babylon was finished with Judah and Jerusalem, the nation would be in ruin and the people in derision. The people's sins found them out.
The Lord tried to use the judgment on the northern kingdom to awaken and warn the people of Judah, the southern kingdom, but they wouldn't listen. Their defense was "It can't happen here. We have the temple!" But they weren't obeying God's law or honoring His house. Instead, they were following the godless ways of two kings of Israel, Omri and Ahab, both of whom "did evil in the eyes of the Lord, and did worse than all who were before [them]" (1 Kings 16:25; see v. 30 nkjv). They should have followed the godly ways of King David, because it was for David's sake that God held back His judgment for so long (11:13, 32, 34, 36; 15:4). The prophet speaks of his sorrow (7:1–7). The prophets not only declared God's message with their lips, but they also felt the burden of the people on their hearts. Jeremiah wept over the sins of the nation in his day and wished he could weep even more (Jer. 9:1ff.), and Micah lamented because there were no godly people left in the land. Looking for a godly person was as futile as looking for summer fruit after the harvest was over.3
B.In spite of the sentence—6:9—7:6
God speaks about sin and its consequences (6:9–16). The Lord called to the people of Jerusalem to fear His name and heed what He had to say; for without the fear of the Lord, they could have neither knowledge nor wisdom (Prov. 1:7).2 God specifically condemned the merchants of the city for being deceptive in their business practices (Mic. 6:10–12). They used weights and measures that were dishonest so that customers didn't get full value for their money (see Lev. 19:35–36; Deut. 25:13–16). Why did this sin grieve the Lord so much? Because by doing these illegal things, the businessmen were exploiting and abusing the poor and needy in the land for whom God has a special concern (Amos 8:4–10). The Mosaic economic system provided for the care of the poor and needy, but the wealthy merchants in Micah's time had abandoned the system. They robbed the poor of both justice and the necessities of life, a sin God could not overlook.
Micah compared the evil officials to hunters who wove clever nets and threw them over the helpless and trapped them. These officials and judges were skilled at weaving their nets (perverting the law so they could rob the unwary), but they weren't skilled at obeying God's laws. They were like briars and thorns that hurt people, when they should have been like concerned shepherds who helped people.
Moreover, along with making their own weights and measures and bribing the courts, the rich were openly violent (Mic. 6:12; also see 2:2; 3:1–3). They forcibly evicted people from their houses and lands and left them helpless, without homes or any source of income. When the poor tried to protect themselves through the courts, the rich merchants lied about the situation and convinced the officials that their actions were right.
"The day of your watchmen" refers to the day of judgment when the watchmen on the walls would see the enemy approaching and call out to warn the people. God's prophets were His watchmen (Ezek. 3:18–21), constantly warning the nation, but the leaders wouldn't listen. They preferred lies to truth and this brought about a "time of … confusion" (Mic. 7:4 niv). This confusion reached into every level of society. Not only was Micah grieved at the corruption of the officials, but also he was grieved at the unfaithfulness of the common people of the land (vv. 5–6). You couldn't trust anybody! When truth is no longer the standard for society, then everything starts to fall apart; for faithfulness to our word is the cement that holds society together. It had come to the place where neighbor couldn't trust neighbor and friends couldn't trust each other. The basic unit of Jewish society, the family, was quickly falling apart. (In fact, Jesus quoted Mic. 7:6 in Matt. 10:36.)
But God has ordained that people reap what they sow, whether good or evil (Hos. 8:7; Gal. 6:7–8). Therefore, judgment had to fall on the "robber barons" of the land. Indeed, God warned about two different kinds of judgments (Mic. 6:13–16). The first (vv. 13–15) was already in progress, slow and secret, but very thorough. "Therefore, I have begun to destroy you, to ruin you because of your sins" (v. 13 niv). This judgment was the collapse of their economic system, including their crops (stolen farms), their investments (stolen money), and even their enjoyment of all that they had accumulated. Everything these merchant thieves had amassed for their pleasure would disappear, and whatever they tried to enjoy would bring them no pleasure at all. (See God's covenant warnings in Deut. 28:15ff.) The second judgment (Mic. 6:16) would be sudden and open: the total ruin of the nation by the hand of Babylon. That Micah should point to Babylon as the aggressor (4:10) is remarkable, because Babylon wasn't a major power on the international scene at that time. It was Assyria that everybody feared, and Assyria did ruin the northern kingdom in 722 and did do great
In the light of the terrible condition of the land and the judgment that was impending, wouldn't it have been a wise thing for the people to turn from their sin and trust the Lord? Would it not have been a smart thing for them to claim 2 Chronicles 7:14 and seek
Micah 7
when they had departed from the land of Egypt. The "exodus" image is sometimes used in Scripture to point to the "exodus" of the Jews in the end times from the nations of the world to their own land (Isa. 11:15— 12:6; 35:8–10; 43:14–20; 51:9–11). God will perform great wonders for His people at a time in their history when the nations are united against them.
God's face so that He might heal their land? But sinners don't do wise things, because their eyes are blinded as they walk in the darkness (John 3:19–21).
Because of God's Great Mercies, Trust the Lord (7:7–20) The prophet reached a turning point when he looked away from the sins of the people and meditated on the faithfulness of the Lord. "But as for me, I watch in hope for the Lord, I wait for God my Savior; my God will hear me" (v. 7 niv). He would "watch and pray" and put his trust only in the Lord. This verse is the "bridge" that connects the sections on sin and judgment with this closing section on hope.
The voice of the prophet (vv. 16–20). When Israel departed from Egypt and God opened the sea, the other nations heard about it and feared (Ex. 15:14–16; Josh. 2:8–11). But the wonders the Lord will do for Israel in the last days will startle the nations even more. The Gentiles will see the power of God and be ashamed and unable to act. They will come out of their hiding places to submit to the Lord. It will mean total victory for Israel.
C.Because of the Lord's mercies—7:7–20
In this final section of Micah's third message, we must distinguish several voices: the nation (vv. 8–10), the prophet (vv. 11–13), the Lord (vv. 14–15), and the prophet again (vv. 16–20). We must also realize that Micah is looking down through the centuries with prophetic vision to the time when Israel will come through great tribulation to come, "dress rehearsals" as it were. But the future will bring victory to God's people, not defeat, when the Lord fulfills His promises and establishes the kingdom.
But the most important event will not be Israel's victory over her enemies but God's victory over Israel. The prophet was confident of the unchanging character of God. "Who is a God like you?" (Mic. 7:18 niv) reminds us of the meaning of Micah's name, "Who is like the Lord?" He is a God who pardons sin, forgives transgressions, and delights in showing mercy. He shows compassion to His people and deals with their sins with finality. Some students see Israel's exodus experience illustrated in verse 19: The Egyptian army was buried in the depths of the Red Sea and ended up in the mire.
The voice of the nation (vv. 8–10). Perhaps the prophet is speaking on behalf of the remnant as he expresses their faith and courage. The enemy gloated over the defeated Jews and asked in derision, "Where is the Lord your God?" (v. 10 niv; see Ps. 42:3, 10; 79:10; 115:2).4 But the people trust God and have confidence that, though they were in darkness, they would see light; and though they had been defeated, they would eventually conquer their enemies and trample them like mud in the streets.
Micah knew that God would not go back on His promises or His covenant agreements with His people. The people weren't always true to Jehovah, but He will be true to His people (2 Tim. 2:12–13). What He promised to Abraham, the father of the nation, He will fulfill in his many descendants. Micah could have sung,
Since these events did not occur after the Assyrian and Babylonian invasions, they must be assigned to a future time. According to Jesus, the Jewish nations will experience great tribulation and become the target of all the Gentile nations in the end times (Matt. 24:15–31). In the end, however, Christ will return and give His people great victory.
How firm a foundation, ye saints of the Lord, Is laid for your faith in His excellent Word.
In the coming of Jesus Christ to this world, God fulfilled some of the promises He made to the Jews (Luke 1:72–73), and He will fulfill the rest of His promises as well. "For no matter how many promises God has made, they are 'Yes' in Christ" (2 Cor. 1:20 niv).
The voice of the prophet (vv. 11–14). Micah speaks to the city of Jerusalem and assures her that, though she had been attacked and destroyed, she would one day be rebuilt. The prophets speak in glowing terms of Israel having a new city and temple (Isa. 2:1–5; Ezek. 40—48). Not only that, but also the boundaries of the nation would be expanded to include more territory than she had before.
Few passages in Scripture contain so much "distilled theology" as Micah 7:18–20. We see in them a reflection of what God told Moses on the mount (Ex. 34:5–7). The better we know the character of God, the more we can trust Him for the future. The better we know the promises and covenants of God, the more peace we will have in our hearts when things fall apart. When Micah wrote this confession of his faith, the future seemed hopeless; yet he had hope because he knew God and fully trusted Him.
In the light of this great promise, the prophet lifted his heart to the Lord in prayer (Mic. 7:14) and asked Him to be the faithful Shepherd of Israel and care for His people (see 5:4; Isa. 40:11; Ps. 80:1). Micah longed for "the good old days" when the land was fruitful and peaceful and the people were like obedient sheep who followed their Shepherd.
No matter how dark the day, the light of God's promises is still shining. No matter how confusing and frightening our circumstances, the character of God remains the same.
The voice of the Lord (v. 15). God replied to His faithful servant and assured him that He would indeed watch over His flock and care for them, just as He had
You have every reason to trust Him!
Micah
Baker Book House, 1993), vol. 2, 736. When the officials met in assembly to consider business, each tribal leader would have his official staff symbolizing his authority (see Num. 17). God addresses not only the city of Jerusalem in general but also specifically the leaders who met to consider what to do. 3 We must be careful not to develop an "Elijah complex" and think we're the only godly people left (1 Kings 19:10). David felt that way (Ps. 12:1), and so did Isaiah (57:1). But in Micah's case, the godly remnant was so small that it seemed insignificant. 4 Micah 7:8–10 certainly expresses the feelings and hopes of the exiles from both Israel and Judah. Eventually both Assyria and Babylon were defeated and passed off the scene, but it wasn't the Jews who conquered them. The Jews' return from Babylonian exile was a small picture of the greater regathering of Israel that will take place in the last days (Isa. 11:11–16; Matt. 24:31).
1 However, Micah 6:8 must not be mistaken as a condemnation of the Mosaic sacrificial system. It was right for the Jews to bring their sacrifices to God if their hearts had been broken in repentance and confession of sin. God wants obedience, not sacrifice (1 Sam. 15:22), and the most important sacrifice is that of a broken and contrite heart (Ps. 51:16). See also Isaiah 1:11–15 and Hosea 6:6. Worship that doesn't produce a godly life is not true worship at all. 2 The phrase "hear ye the rod" (kjv) or "Heed the rod" (niv) is a puzzle to translators and expositors. What or who is "the rod"? Does it refer to the punishment God sent to the nation or to the nation that brought the punishment? Or does it refer to the Lord Himself? According to Isaiah 10:5, God calls Assyria "the rod of My anger" (nkjv). In The Minor Prophets: An Exegetical and Expository Commentary, Dr. Bruce Waltke suggests an alternate translation: "Give heed, O tribe, and the assembly of the city" (Grand Rapids, MI:
N A H U M
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
S o l o m o n I s a i a h
Nahum in His Time Little is known about Nahum except that he came from the town of Elkosh (whose location we can't identify with certainty) and that he was a prophet of God who announced the fall of Nineveh, capital city of the Assyrian Empire. He mentions the capture of the Egyptian city of Thebes, which occurred in 663 BC, and he predicted the fall of Nineveh, which took place in 612 BC; so these dates place him in Judah during the reigns of Manasseh (695–642) and Josiah (640–609). His contemporaries would have been Jeremiah, Zephaniah, and Habakkuk.
OUTLINE Key theme: The vengeance of God on His enemies Key verses: Nahum 1:2, 7
I. GOD IS JEALOUS: NINEVEH WILL FALL
(1:1–15)
A. God declares His anger—1:1–8 B. God speaks to Nineveh—1:9–11, 14 C. God encourages Judah—1:12–13, 15
II. GOD IS JUDGE: HOW NINEVEH WILL FALL
(2:1–13)
His name means "comfort" or "compassion," and his message of Assyria's doom would certainly have comforted the people of Judah, who had suffered because of Assyria. The Assyrians had taken the northern kingdom of Israel in 722 and dispersed the people, and then they tried to take Judah in the days of Hezekiah (701), but they were defeated by the angel of the Lord (Isa. 37). Assyria was always looming over the tiny kingdom of Judah, and having these ruthless people out of the way would have greatly bettered Judah's situation.
A. The invaders appear and advance—2:1–4 B. The city is captured—2:5–10 C. The conquerors taunt their captives—
2:11–13
III. GOD IS JUST: WHY NINEVEH WILL FALL
(3:1–19)
A. Her ruthless bloodshed—3:1–3 B. Her idolatry—3:4–7 C. Her pride and self-confidence—3:8–19
Jonah had annouced Nineveh's doom over a century before, but God had relented because the people had repented. The Lord was certainly longsuffering to spare the city that long, especially since the Assyrians had returned to their evil ways. While Nahum's message was directed especially to the Assyrians, he was careful to encourage the people of Judah as well.
Nahum 1—3 1464 The City Is No More
Nahum 1
protect it. A faithful husband and wife are jealous over one another and do everything they can to keep their relationship exclusive. "Jealous" and "zealous" come from the same root, for when you're jealous over someone, you're zealous to protect the relationship.
Nahum 1—3 THE CITY IS NO MORE Q
ueen Victoria was celebrating sixty years on the British throne when Rudyard Kipling published his poem "Recessional." Not everybody in Great Britain liked the poem because it punctured national pride at a time when the empire was at its peak. "Recessional" was a warning that other empires had vanished from the stage of history and England's might follow in their train. God was still the Judge of the nations. Kipling wrote,
Since God made everything and owns everything, He is envious of no one, but since He is the only true God, He is jealous over His glory, His name, and the worship and honor that are due to Him alone. In the second commandment, God prohibited the worship of idols and backed up the prohibition with this reason: "for I, the Lord thy God, am a jealous God" (Ex. 20:5).
When we studied the book of Hosea, we learned that the Lord was "married" to Israel in a covenant relationship, and any breach of that covenant aroused His jealous love. He will not share His people with false gods any more than a husband would share his wife with his neighbor. "For you shall worship no other god, for the Lord, whose name is Jealous, is a jealous God" (34:14 nkjv). "For the Lord your God is a consuming fire, a jealous God" (Deut. 4:24 nkjv; and see 6:15; 32:16, 21; 1 Kings 14:22). Nineveh was a city given over to iniquity, especially idolatry and cruelty, and God's jealous love burned against their pride and willful breaking of His law.
Far-called, our navies melt away; On dune and headland sinks the fire: Lo, all our pomp of yesterday Is one with Nineveh and Tyre! Judge of the Nations, spare us yet, Lest we forget—lest we forget!
The prophet Nahum would have applauded the poem, especially Kipling's reference to Nineveh, for it was Nahum who wrote the Old Testament book that vividly describes the destruction of Nineveh, the event that marked the beginning of the end for the Assyrian Empire.1 Nahum made it clear that God is indeed the Judge of the nations, and that "[p]ride goes before destruction, and a haughty spirit before a fall" (Prov. 16:18 nkjv). In the seventh century BC, the very mention of Nineveh brought fear to people's hearts, but today, Nineveh is mentioned primarily by Bible students, archeologists, and people interested in ancient history. Sic transit gloria!
In Scripture, vengeance is usually presented as a sin. Both Jesus and Paul warned about it (Matt. 5:38–48; Rom. 12:17–21). But a just and holy God cannot see people flouting His law and do nothing about it. "It is mine to avenge; I will repay. … I will take vengeance on my adversaries and repay those who hate me" (Deut. 32:35, 41 niv). God's people prayed to God to avenge them when other nations attacked them. "O Lord God, to whom vengeance belongs—O God, to whom vengeance belongs, shine forth!" (Ps. 94:1 nkjv). When God takes vengeance by judging people, it's because He is a holy God and is jealous (zealous) for His holy law.
In his brief book, Nahum makes three declarations about God and Nineveh.
I. God is jealous: Nineveh will fall (1:1–15) A.God declares His anger—1:1–8
God Is Jealous: Nineveh Will Fall (1:1–15) The prophet characterizes his inspired message as both a "burden" and a "vision," something he felt and something he saw. The word translated "burden" simply means "to lift up" and was often used to describe prophetic messages that announced judgment. Isaiah used the word ten times in his prophecy as he wrote about "the burden of Babylon" (Isa. 13:1), "the burden of Moab" (15:1), etc. These burdens came as a result of the visions God gave His prophets ("seers") of dreadful events determined for the nations. It wasn't easy to be a prophet and see what lay in the future, and they felt the burden of their messages. Nineveh isn't mentioned by name until Nahum 2:8, but its destruction is the theme of the book.
God's anger isn't like human anger, which can be selfish and out of control. His is a holy anger, a righteous indignation against all that defies His authority and disobeys His law. God's people ought to exercise a holy anger against sin (Eph. 4:26), for, as Henry Ward Beecher said, "A person that does not know how to be angry does not know how to be good." He was speaking, of course, about righteous anger that opposes evil. If we can stand by and do nothing while innocent, helpless people are mistreated and exploited, then something is wrong with us. "Anger is one of the sinews of the soul," wrote Thomas Fuller. "He who lacks it has a maimed mind."
In Nahum 1:2, Nahum wrote that God was "furious" ("filled with wrath" niv); and in verse 6, he described God's "indignation" as so fierce and powerful that it is "poured out like fire" with the power to "shatter" the rocks (niv). However, verse 3 assures us that God's wrath isn't a fit of rage or a temper tantrum; for "the Lord is slow to anger" (see Jonah 4:2; Ex. 34:6; Num. 14:18).
God speaks of Himself (vv. 2–8). Three important words in this paragraph need to be understood because they all relate to the character of God: jealousy, vengeance, and anger.
Jealousy is a sin if it means being envious of what others have and wanting to possess it, but it's a virtue if it means cherishing what we have and wanting to
Nahum 1—2
to the proclamation of the gospel to lost sinners. We don't usually think of feet as being beautiful, but they certainly are beautiful when they enable a messenger to carry good news that God has defeated our enemies. To Judah, it meant that Assyria was completely destroyed and could never again invade her land. To us who trust Christ, it means that He has completely defeated sin, death, and Satan, and that we are now free to enjoy the blessings of salvation.
God is so powerful that if His anger were not a holy anger, and if He were not "slow to anger," He could easily destroy everything. He controls the forces of nature (Nah. 1:3); He opened the Red Sea for the people of Israel to march through, and he can turn off the rain and make the most fruitful areas of the land languish (v. 4).2 At Sinai, He made the mountain shake (Ex. 19:18), and when He pleases, He can cause the people of the world to tremble (Heb. 12:18–21).
The God that Nahum introduces to us is a jealous God who is angry at sin (Nah. 1:2), but He is also a good God who cares for His people (v.7). Nahum invites us (as Paul put it) to "consider the goodness and severity of God" (Rom. 11:22 nkjv). "God is love" (1 John 4:8, 16), but He is also light (1:5), and His love is a holy love. He is a refuge for those who trust Him, but He is an "overwhelming flood" to those who are His enemies.
God Is Judge: How Nineveh Will Fall (2:1–13) In 612 BC, the Medes and the Babylonians united to attack Nineveh, and the Lord used them to judge the evil city. This chapter is a vivid description of what happened as seen by Nahum in the vision God gave him.
The invaders appear (vv. 1–4). The guards on the walls of the city see the army advancing and the officers issue orders and encourage their soldiers. You can almost hear the sharp commands: "Guard the fortress, watch the road, brace yourself, marshal all your strength!" (v. 1 niv). Above all the noise, the voice of the Lord is heard as He speaks to Israel and Judah and assures them that they will be restored and reunited. (v. 2).5
God speaks to Nineveh (vv. 9–11, 14). He informs the leaders of Assyria that He knows their plots (vv. 9, 11) and will cause all of their plans to fail. When the proud nations plot against God, He laughs at them and turns their schemes into confusion (Ps. 2:1–4). The Assyrians had plotted against Judah in the days of King Hezekiah, and God thwarted their plans (Isa. 36—37), but the Lord wouldn't allow this to happen a second time. Instead of marching out triumphantly, the leaders would be like drunks entangled in thorn bushes, and stubble burned in a prairie fire (Nah. 1:10). The plotter mentioned in verse 11 is the king of Assyria, and God addresses him in verse 14, making three declarations: (1) his dynasty will end, because he will have no descendants; (2) the help of his gods and goddesses will end, because they will be destroyed; and (3) his life will end, because God will prepare his grave. What a solemn message for a man who was sure his plans would succeed! Why would God do all these things? The answer is plain: "You are vile!"
B.God speaks to Nineveh—1:9–11, 14 C.God encourages Judah—1:12–13, 15
The invading army is formidable with its manpower, armor, weapons, and chariots (vv. 3–4). Already their shields are red with blood. The chariots look like flames of fire as they dash here and there in the streets of the city, and the soldiers find it easy to slaughter the defenseless people.
II. God is judge: How Nineveh will fall (2:1–13) A.The invaders appear and advance—2:1–4 B.The city is captured—2:5–10 C.The conquerors taunt their captives—2:11–13
The city is captured (vv. 5–10). "He" in verse 5 refers to the king of Assyria, who had plotted against the Lord and His people (1:9). He gathers his best officers and gives them orders to protect the wall, but they are too late. They stumble like drunks instead of marching like heroes. The leaders were sure their fortress was impregnable, but their defenses proved to be their undoing.
God speaks to Judah (vv. 12–13, 15). Although the Assyrian army outnumbered the army of Judah, and Assyria had more allies to help them fight, that didn't mean Assyria was bound to win, for God was fighting on behalf of Judah. Yes, the Lord had used Assyria to chasten Judah in the past, but that would not happen again.3 This time, God would break the yoke and remove the shackles that Assyria had put on Judah, and Assyria would attack them no more.
The Khoser River flowed through the city, so the invaders dammed it up and then released the water so that it destroyed part of the wall and some of the buildings. It was a simple matter for the Medes and Babylonians to enter the city and take control. But they can't take credit for the victory; it was decreed by God that the city be destroyed and the inhabitants be killed or taken captive (2:7). The invaders were but God's instruments to execute His will.
In ancient days, news was carried by couriers, and the watchmen on the walls scanned the horizon hoping that messengers would bring good news. In this case, it was good news indeed: the courier would announce that Nineveh was fallen and the Assyrian army defeated and in disarray (v. 15).4 Judah could now live in peace and enjoy her annual feasts and regular religious festivals.
First, the soldiers line up the prisoners to march them off to their own lands, where they'll become slaves. Nahum compares the exodus to water draining out of a pool. Then the soldiers begin looting this fabulously wealthy city, and the people watch with dismay. "Hearts melt, knees give way, bodies tremble, every face grows pale" (v. 10 niv). Nineveh is being treated the way she treated others; her sins had found her out.
You find this same statement in Isaiah 52:7, where the messenger announced the defeat of Babylon, and Paul quoted the verse in Romans 10:15 and applied it
The captive leaders are taunted (vv. 11–13). Speaking on behalf of God, the prophet has the last word. As the Assyrian captives are marched away,
Nahum 2—3
In ancient times, prostitutes were often shamed by being publicly exposed, and this is what God promised to do to Nineveh. God would expose Assyria's nakedness before all the nations, and this would be the end of their evil influence. The magnificent wealthy city would become a heap of ruins.
leaders and common citizens, and the city's treasures carried off by their captors, Nahum taunts the Ninevites by contrasting their present plight with their former glory.
The image of the lion was often used by the Assyrians in their art and architecture. Visit the Assyrian room in any large museum and you will see huge statues of lions. But even more, the Assyrians acted like lions as they stalked their prey and completely devoured their captives. "Where is the lions' den now?" Nahum asks as the city is destroyed. "Where is all your prey, the treasures you ruthlessly took from others?" Lions will normally take to their lair enough food for themselves and their cubs, but the Assyrians amassed wealth beyond measure, far more than they needed, and they did it at the cost of human lives.
Their pride and self-confidence (vv. 8–19). In this closing paragraph, Nahum uses a number of images to show the Assyrians their weaknesses and assure them of their ultimate defeat.