(353) December 19: Micah
1-3 & Revelation 9
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read consider what
God is condemning.
To ponder:
Micah
received his visions during the time in which the northern kingdom (represented
by the city of Samaria) was exiled by Assyria, and the south (represented by
Jerusalem) threatened by them, before being delivered (1v1, 2 Kgs 15v32-20v21).
First God calls all peoples to hear
him witness against these two kingdoms because of their sin. In specifying he
is in his holy temple, he probably means heaven rather than the physical temple
as Micah speaks of him descending from his dwelling-place to the mountains. His
awesome majesty is expressed with description of the mountains and valleys
melting like wax. It’s a fearful picture, perhaps implying these natural
defences cannot hold back God. And we’re told he comes because he is coming to
deal with Jacob’s transgression – what goes on in Samaria, and Judah’s high
place – implying idolatry is taking place in Jerusalem (1v2-5). In the light of
this God declares he will make Samaria rubble, destroying her idols and temple
gifts which were funded by the wages of temple prostitutes. Indeed, these gifts
will be used as wages of prostitutes - in Assyria (1v6-8).
Micah then describes how he will
weep because of this, and because this incurable wound (ie. destruction) has
reached Judah and the gate of Jerusalem itself. No doubt this refers to the
fact that Assyria would advance to the city before being turned back by the
Lord. 1v10-16 uses puns (see NIV footnotes) on the names of towns close to
where Micah lived to stress the shock, shame, mourning and pain of the coming
exile (implied by parting gifts) of Israel (the north), and the threat to
Jerusalem itself. All this is said to be from the LORD who himself advances as
the “glory of Israel” (see 1 Sam 15v29). However, God desires that Israel’s
destruction is not told of in the Philistine Gath (1v10, 2 Sam 1v20), so that
this pagan nation would not delight in the disgrace of God’s people. In this
section Micah implies that Judah’s idolatry (the daughter of Zion) began in the
north (1v13), and that the kings of Israel will be deceived by the apparent
strength of some cities (1v14). It concludes calling the people to shave their
heads in mourning at the fact that their children will go into exile.
Micah continues declaring woes
against those who plan evil and carry it out as soon as they get up. They take
property they covet, whether by theft or fraud. So God declares they will be
unable to save themselves from the coming disaster, which will humble their pride
as they are taunted over the fact that they are ruined and their fields given
to traitors (2v1-4). Again, we see the biblical principle that in judgement God
does to people as they have done to others. 2v5 states that when God reassigns
the land in restoring the kingdom, these people will have no representative in
his assembly to ensure they get a portion. By contrast, those who repent of sin
have Christ himself ensure their inheritance.
The prophets these people look to are
those who tell Micah not to prophesy in this way, denying such disgrace will
occur, and saying it shouldn’t be said that the Spirit of God is angry with
Jacob. This rebukes those in the church today who deny God could ever be angry
with people. To this, God responds that his words are good to the upright – no
doubt because they encourage them that their faithfulness will be rewarded, and
please them in calling sinners to repent. Yet, God describes the people as
instead acting like an enemy army in stripping passers by, and driving women
and children from the homes God had blessed them with. God tells these sinners
to go as the land is no longer their resting place, but defiled (see Lev
18v25). He adds, that the fitting sort of prophet for such people is a liar who
promises wine and beer (2v6-11).
Here the tone changes. God promises
to gather a remnant of survivors from Israel like sheep into a pen or pasture.
This may refer to the people thronging together in Jerusalem under Assyrian
siege. God promises to lead them out as their king, breaking through the enemy
army. This was fulfilled during Hezekiah’s reign (2 Kgs 19v35-36), but looks to
God in Christ defeating sin, death and the devil.
It is unclear whether the previous
chapters have the south or north predominantly in mind. But chapter 3 seems
addressed to those in Jerusalem (3v10, 12). Micah speaks against the leaders,
charging them with not knowing justice, hating good, loving evil, and
oppressing the people in a manner akin to cooking and eating them as cannibals.
It’s a vivid picture stressing the seriousness of those who are responsible for
justice, using their power to oppress. God is clear that he will not answer
these people when they cry to him for mercy in the time of destruction, as he
will have hidden his face from them. As for his prophets who proclaim peace
only when paid, and who fight against those who do not – they will cease to
receive divine revelation (implying that they had previously received it,
despite dishonouring God). They will therefore be disgraced as they have no
answer from God to the questions people bring to them. Here Micah calls the
people’s leaders to hear that, by contrast, he is filled with God’s Spirit,
power, justice and might, to declare the peoples’ sin. He charges the rulers
with building Jerusalem by oppressing others with bloodshed and wickedness, and
the judges, priests and prophets in judging, teaching and fortune telling for
personal gain. So the prophets declare there will be no disaster as God is
among them. Because of them, Micah states Zion (the area around Jerusalem) will
be like a field, the city rubble, and the temple a mound of thickets. This
looks beyond the threat in Micah’s day to the destruction of the whole area by
Babylon 135 years later. The point is all will be destroyed (3v1-12).
Praying
it home:
Praise God for
fighting for us against all that stand against us. Pray that integrity in
church leaders, acting rightly for God rather than for personal gain.
Thinking
further:
To read the NIV Study Bible introduction to Micah, click
here.
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(354) December 20: Micah
4-5 & Revelation 10-11
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read consider what
God says about his future rule of Israel.
To ponder:
Chapter
4 jumps us forward to the “last days” when we are told the mountain on which
the temple stands (ie. Mount Zion) will become chief in the sense of being the
spiritual center of the world, to which peoples will stream, urging each other
to go there in order for God to teach them his ways so they can walk in his
paths and therefore honour him. So Micah pictures the law going out from
Jerusalem. He continues, declaring how God will then reign over the entire
earth, judging disputes between peoples and strong nations, and so establishing
peace in which they transform their swords into ploughshares. This implies the
whole world enjoying the sort of abundant Eden-like blessing God promised
Israel in their land. So we are told nation will no longer fight nation, but
every man will sit, fearless, under his own fig tree. And until this future is
brought to pass, Micah declares that the nations may walk in the name of their
own gods, but he and the faithful will walk in the name of the LORD their God
forever, and so ensure they are part of what will be (4v1-5). Jesus implies
this is fulfilled as the nations stream to him and his body, the church, which
are now the temple, as began at Pentecost (Jn 7v37, 12v20-23, Acts 2v5-12).
They come only because they have been taught by God (Jn 6v44-45). They come to
Mount Zion as the heavenly Jerusalem (Heb 12v22). And they will one day enjoy
peace, when God in Christ judges all nations.
In “that day” – ie. the compacted
time of the end encompassing Christ’s two comings, God promises to gather the
exiles that he describes as lame because they will have been weakened by their
hardships. He says he will make them a surviving remnant which at the same time
will be a strong nation, implying total restoration. He will then rule them in
Mount Zion forever – a hint to his ruling not just from heaven, but in person
as a man (see 5v2).
What follows addresses the city of
Jerusalem itself as a watchtower of God’s flock – ie. the protector of his
people, its inhabitants, who as one body are described as “the daughter of
Zion” or “of Jerusalem.” God promises the former dominion or rule will be
restored to the city and kingship to the people. 5v9-13 then jumps from Micah’s
day in which Assyria threatened the city, to its fall under Babylon 135 years
later, and then back to the time of Assyria again. Micah asks why the people
cry in his day like a woman in labour as if their king and counsellor (ie. God
himself) had perished. His point is that Israel need not feel such distress, as
God lives to give her a future. Nevertheless, he still states that the people
will have to writhe in agony, as “now” (compacting 135 years) they must go to
Babylon from where God will redeem them. This is why the future restoration is
noted. From the pain of the coming century and a half a new era will come to birth
(see 5v3). And in the light of it Micah states how many nations are currently
gathered against Zion (under the guise of the Assyrian Empire), wanting to see
her defiled (by destroying her sacred places) and to gloat over her
destruction. Yet, he adds, they do not know God’s plans, as he is gathering
them as sheaves ready to be threshed (ie. beaten). Contextually, in then
calling the people to thresh with the imagery of being a strong beast, Micah
may be referring to how God himself would defeat Assyria (2 Kgs 19v35-36), how
he would later overthrow Babylon (Dan 5v30-31), or how the faithful would share
in the final judgement (Rev 2v26-27). Perhaps all are in mind. The key thing is
that God’s people would end up supreme, plundering the nations and dedicating
their wealth to God, as occurs when converted unbelievers bring their wealth
into Christ’s service (4v6-13).
Here Jerusalem is called to marshal
its troops as it faces the Assyrian siege (5v1, 2 Kgs 18). They will strike
Israel’s ruler (Hezekiah) on the cheek with a rod in the sense that they will
challenge him to battle. But we are then immediately told of another ruler who
will come from Bethlehem, David’s insignificant town, and whose origins are of
old – implying ancient intent in God, but also perhaps ancient existence.
Israel’s abandonment by God would be until “she” (the people, 4v9) who is
currently in labour (under Assyria and Babylon) gives birth to this king, and
the rest of his “brothers” (probably Israelites scattered throughout the world)
would join the Israelites (probably those who were then living in Judah) – as
at Pentecost. The sense is therefore of a reunited kingdom or flock, that the
Christ would shepherd in the strength and majesty of the LORD. This is an
astonishingly exalted picture of kingship because it implies the same glory as
God. And so it is no surprise that we read that under this king the people will
be secure, and his reign will bring peace to the entire earth (5v1-5,
fulfilling Gen 12v3, 49v10). This is why we can be confident that the kingdom
Christ promises us will be and remain just as he said.
Because Micah, like other prophets,
compacts the whole of Israel’s future history as if it would take place in the
near future, what follows seems to use Assyria as a metaphor for the world in
hostility to God’s people. It is evidently not literal because rather than
specify an exact number of leaders in 5v5, we are told the people will raise up
7 (signifying completion) even 8 (signifying more than enough) leaders against
the advancing enemy, who will rule them with the sword. The point is that
Christ will do what is necessary to deliver the people and suppress their
enemies. The surviving remnant will then be amongst the nations like dew or
showers that bring life and fruitfulness – and like a lion that brings harm and
cannot be escaped. We see this in the fact that Christians in carrying the
gospel and displaying the life of the Spirit are a fragrance of life to some
who are drawn to faith, and the stench of death to others who reject all they
stand for, bringing judgement on themselves (2 Co 2v14-16). And so Micah
reassures the people that their hand will eventually triumph over their foes,
who will be destroyed. In the light of this 5v10-15 most likely addresses the
nations: God declares he will destroy their war horses and chariots, with which
they come against his people. He will destroy their cities and military
strongholds, their witchcraft and idolatry, and take vengeance against them if
they have not obeyed him. In other words, he will remove all that might
threaten his people’s security or sanctity, so they can endure as a kingdom
forever. It is therefore only because of the final judgement, that we will be
able to enjoy the new creation without threat of its peace and perfection being
destroyed.
Praying
it home:
Praise God for
ensuring through Christ that our future hope is certain. Pray that you and
other Christians would be strengthened by this to endure hardship now.
Thinking
further:
None today.
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(355) December 21: Micah
6-7 & Revelation 12
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
To discover:
As you read consider the different
ways God’s love is expressed.
To ponder:
Micah
calls the people to plead their case against the LORD’s accusation, in the
hearing of the mountains as their witnesses. God asks the people how they think
he has burdened them, when it was him who redeemed them from slavery in Egypt,
who sent Moses and others to lead them, who ensured Balaam prophesied only
blessing, and miraculously enabled them to cross the Jordon to Gilgal. God’s
concern is that they know he acted righteously with them (6v1-5). Hosea then
pictures a wealthy Israelite (judging from his gifts) asking what he should
bring before the exalted (ie. greatest) God to atone for his sin. He wonders
about quality sacrifices, numerous offerings, even his firstborn. But Micah
replies that God has already shown what is good and required – to act justly,
love mercy and walk humbly with his God (1v6-8). We cannot atone for our own
sin, but God is ready to forgive through Christ all who display love for him in
this way. He desires these things far above any material gifts or outer
worship.
Micah now stands between God and
Jerusalem. He states God is calling the city. What he is calling them to is
unclear (see NIV footnote), but seems to that they take notice of him. Within
this Micah affirms that to fear God’s name is wisdom, highlighting the sort of
obedient response God is looking for. God asks if he should forget the people’s
ill-gotten wealth which has been gained through dishonesty in business. And in
asking whether they should be acquitted, he adds that the city’s rich men are
violent and the people liars, so he has begun to destroy them. What they seek
to store up, plant or prepare will therefore be lost when they are given over
to the sword. Because they have continued in the statutes (ways) of Omri and
Ahab, who acted with similar deception, they will be ruined and scorned
(6v9-16). We are to turn from the sins of the past, not repeat them.
Chapter 7 begins with Micah
lamenting his misery. He is like one coming to look for fruit from the vine
(Israel) at the beginning of the harvest only to find none. This language of
beginning seems to presume fruit will be found in the future. But he declares
that in his day the godly (ie. the fruit) have been swept away. Those who
remain are therefore those who seek to harm or entrap their brothers, being
skilled in evil. The ruler (king) and judges take bribes, dictating that they
should receive what will fit their desires and conspiring together to this end.
The best of these evil people harm like prickly hedges (brier), whereas the
worst do so like thorn hedges. And so the day the watchmen (prophets) watch for
has come – when they are to sound warning. It is a day when God visits in
judgement, bringing confusion – as would happen when Assyria besieges the city.
It’s a time when all will look out for themselves, so the people are warned not
to trust those closest to them, as a man’s enemies will be from household. Yet,
Micah can affirm. – he will wait hopefully for God as his Saviour (7v1-7).
Jesus’ coming bring just such divisions, and we are called to wait patiently as
Micah did (Matt 10v35-39).
Jerusalem is now personified as
telling her enemies not to gloat over her fall, because she will rise. Although
she sits in the darkness of her despair, she will see light. But first she will
have to bear God’s wrath at her sin, presumably in her oppression by Assyria
and Babylon. This will end, when God he pleads her case, bringing her into
light to witness his righteousness. Surely this is fulfilled not simply in the
darkness of despair turning to the light of hope when Israel returned from
exile, but when God pleads the case of his people in Christ, who bears their
wrath so that they can be forgiven. In this they witness his righteous
commitment to acting justly by ensuring sin is punished in Christ’s death.
Micah notes that his enemy will see this and be ashamed for mockingly asking
“where is your God?” Micah will then see the enemy’s downfall in being trampled
underfoot. No doubt this first referred to God judging Assyria, but applies to
people in general too (7v8-10).
Here Micah declares that the days
for building the walls of Jerusalem and extending Judah’s boundaries will come.
And the extending of boundaries will occur because people will come from all
over the known world, including from amongst Israel’s greatest enemies. The
sense is that this will leave only those doing bad deeds in the world, causing
it to become desolate (7v11-13).
Micah continues calling God to
shepherd his people as his flock (or inheritance) which lives on its own in the
great pasture-land of Israel. So God is asked to ensue their security (with his
staff), and let them feed on the best pastures (7v14). He responds by promising
to show his people wonders as when brought out of Egypt, and states that
nations will see this deliverance and be ashamed – presumably of mocking Israel
as if she had no God, and of worshipping false gods themselves. What follows implies this will lead to
repentance. The picture of the nations with their hands on their mouths and
deaf may imply them being so in awe of God’s deliverance of his people that
they cannot speak and are unaware of all else going on around them. We’re told
God will deprive them of power, causing them to lick dust in humiliation like the
snake in Eden, which occurred when the nations of Micah’s day were conquered by
Babylon, and then Babylon by Medo-Persia. The suggestion is that this would
lead them to turn in trembling and fear to God. No doubt this occurred as those
from the nations saw God’s wonders in freeing his people from their exile. But
it continues as people throughout the world witness Christians freed from their
exile from Eden through Christ, and then turn from their idols to God
(7v15-17).
The book ends with Micah extolling
God’s supremacy in forgiving the sins of the remnant from amongst his people,
and being a God who doesn’t remain angry but delights to show mercy. And so
Micah declares how God will again have compassion, getting rid of his people’s
sin from his sight so that they no longer provoke his wrath and he can
therefore be true to his promise to Abraham and Jacob (7v18-20). This reminds
us that our share in Israel’s blessings is ultimately only because God first
promised Abraham that through his descendents the world would be blessed. This
is why the return from exile is so critical for us. It was his means of
bringing Christ to birth, and widening his salvation to the world.
Praying
it home:
Praise God for
being ready to forgive not just Israel but those from the nations too. Pray
home chapter 6v8.
Thinking
further:
Just ten days to go. You’re almost there!
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