A Doleful Lamentation Micah 2:4

As Micah the prophet continued to pronounce judgment upon those whose devised and carried out evil, he wrote about the LORD's plan against the perpetrators. This plan would not only humble them, but they would not be able to remove it from their necks. In chapter two and verse four of his prophecy, Micah shares concerning “a doleful lamentation” which will be spoken against them when they are judged where we read:

In that day shall one take up a parable against you, and lament with a doleful lamentation, and say, We are utterly spoiled: he has changed the portion of my people: how has he removed it from me! turning away he has divided our fields.

The verse begins, “In that day shall one take up a parable against you, and lament with a doleful lamentation,” Micah makes reference to the time period when the LORD's plan is carried out, “In that day”, and says, “one shall take up a parable” or “poem, byword, aphorism or sentences of ethical wisdom, ethical maxims” “against you”. Micah added, “and lament” which means “wail or go mourning after” “with a doleful lamentation” or “lamentable, mournful, and wailing song”. We can imagine those who would be left in Samaria and Jerusalem mourning and singing woefully as they observe the destruction that was to come upon these wicked doers.

The verse goes on to say, “and say, We are utterly spoiled: he has changed the portion of my people:” Micah provided the lyrics to the “doleful lamentation” - “We are utterly spoiled” which is the Hebrew phrase “shadad, shadad” and means “to deal violently with, despoil, devastate, ruin, destroy, spoil”. Micah goes on to add, “he has changed the portion” or “altered and exchanged share, part, territory and award” “of my people” or “persons, members of one's people, compatriots, country-men, kinsman or kindred”. This mournful song will not only speak of the things the people have lost, but will also refer to the LORD being the one who allowed them to be taken away.

Finally the verse says, “how has he removed it from me! turning away he has divided our fields.” Micah finishes this thought with the words the devastated people will be singing, “how has he removed it” or “departed it” “from me”, and he added, “turning away” which refers to the LORD “bringing back, returning, putting back, drawing back, giving back, restoring, relinquishing and giving in payment” “he has divided” or “shared, plundered, allotted, apportioned, assigned, distributed or scattered” “our fields” which were “lands, cultivated fields and plains”. In other words these who had worked evil and made gains in houses, lands and fields within Samaria and Jerusalem were going to face the judgment of God that would strip away their gains and give them to others.

As we ponder Micah's words, once again we are reminded that those who seem to be gaining by and getting away with evil practices are not outside of the Almighty God's site or reign. These within Samaria and Jerusalem became proud and boastful over their exploits, and they were destined to be singing “a doleful lamentation” when the LORD finished with them. Let us consider intently both the pride and apostasy of these wicked doers. By each of these traits a mournful event and song was implemented and reaped. May their lamentation remind us to ask the Lord Jesus help us to stay away from their wicked ways, prideful attitudes and falling away from Him.

Next time Micah shares how the people will have none who will “cast a cord”, so read ahead, and we shall join together then.

Until tomorrow…there is more…

Look for the daily devotional book “Equipped for Battle – From Generation to Generation”, the marriage book “So, You Want to Be Married”, and the new devotional “One Year in the Sermon on the Mount” in all major bookstore sites, http://www.amazon.com ; http://www.barnesandnobles.com ; download to e-books, and find it locally at http://www.mrzlc.com/bookstore.

The Lord Against This Family Micah 2:3

Micah the prophet wrote concerning the pending judgment that was to fall upon Samaria and Jerusalem for their apostasy against the Lord God Almighty. Among their people were those who devised evil and wicked plans upon their beds and couches which they implemented as soon as the sun rose. In chapter two and verse three Micah shared the consequences of their pernicious behavior where we read:

Therefore thus says the LORD; Behold, against this family do I devise an evil, from which you shall not remove your necks; neither shall you go haughtily: for this time is evil.

The verse begins, “Therefore thus says the LORD; Behold, against this family do I devise an evil,” Micah began with the word, “therefore” which we have learned is a word of conclusion that means “because of or on account of” and points us to what was previously written. In other words, because of the evil plans and implementations of these people, “thus says the LORD”, and whenever we see the “LORD” in all capital letter in the Bible it is the Hebrew letters “YHVH” from which we derive “Yehovah” or “Jehovah” and it speaks of the LORD God Almighty. The “LORD” said, “Behold” or “look or pay attention to” “against this family” or “clan, group, or tribe” “do I devise” which means “to think, plan, esteem, calculate, invent, make a judgment, imagine or count” “an evil” or “bad, disagreeable, malignant and displeasing” thing. Because these wicked people devised an evil plan and carried them out against their fellowmen, the LORD was to do the same against them.

The verse goes on to say, “from which you shall not remove your necks;” To emphasize the strength of this “evil” planned by the LORD against the wicked doers, Micah wrote, “from which you shall not remove” which means “escape or depart from” “your necks” which means “back of the necks”. Like prisoners who are bound in stocks, these wicked people would not be able to escape the judgment of the LORD, and they would be bound by the devises which He carried out.

Finally the verse says, “neither shall you go haughtily: for this time is evil.” Not only would these whom the LORD judges be bound, but another effect would be, “neither shall you go haughtily” or “walk, proceed or go forward with a proud, conceited and elevated manner”. Though these wicked doers may have been boastful and proud in their past venues, they were to be humbled “for this time is evil” or “event, occasion or experience” was going to be “bad, malignant, displeasing and disagreeable” against them.

It is interesting to note the reciprocation of judgment that the LORD pronounced upon these wicked people. Where they devised evil deeds upon others, the LORD devised evil against them. The “Law of Reciprocity” was fully planned and carried out by the Lord. This “Family” or “Group” of wicked doers thought they were getting away with their evil deeds, and yet the LORD was planning against them all the while. As we ponder this verse, perhaps it will help us to be reminded of what Jesus said in the gospel of Matthew in chapter seven and verse two, “For with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again.” These evildoers in Samaria and Jerusalem came to know what this phrase meant, and it is a good warning for us as well as we keep in mind that nothing escapes the view and knowledge of our LORD God Almighty.

Next time Micah shares about a parable that will come up against these evil people, so read ahead, and we shall join together then.

Until tomorrow…there is more…

Look for the daily devotional book “Equipped for Battle – From Generation to Generation”, the marriage book “So, You Want to Be Married”, and the new devotional “One Year in the Sermon on the Mount” in all major bookstore sites, http://www.amazon.com ; http://www.barnesandnobles.com ; download to e-books, and find it locally at http://www.mrzlc.com/bookstore.

Covetousness, Violence and Oppression Micah 2:2

As Micah continued his prophecy concerning Samaria and Jerusalem, he began chapter two by sharing the reasons they were going to be judged, and he gave warning to “them that devise iniquity, and work evil upon their beds!”. He wrote, “when the morning is light, they practice it, because it is in the power of their hand.”, and in chapter two and verse two he revealed specifically their evil thoughts and deeds where we read:

And they covet fields, and take them by violence; and houses, and take them away:

so they oppress a man and his house, even a man and his heritage.

The verse begins, “And they covet fields, and take them by violence;” Micah charged these evil workers within Samaria and Jerusalem with, “And they covet” which means “desire, take pleasure and delight in” “fields” or “lands and cultivated lands” which are not their own, and they “take them by violence” which means “to tear away, seize, plunder, tear off, pull off, rob, or take away by force”. If we use our imaginations we can picture these apostate men thinking about certain fields and lands that are not their own, making a plan to steal and overtake them from their rightful owners, and then implementing their plan.

The verse goes on to say, “and houses, and take them away: so they oppress a man and his house, even a man and his heritage.” Not only did the wicked in Samaria and Jerusalem devise a plan to take away “fields” but they also desired “houses” which were the “dwelling places, shelters and habitations” of their own people. Micah wrote, “and take them away” which means “lift, bare and carry” these houses away from them. By doing so, “they oppress” or “violate, defraud, do violence, get deceitfully, wrong, extort, and exploit” “a man and his house” which refers to “a strong man, a warrior and one willing to fight from his dwelling place”. Then, as though the reference to the man being “oppressed” wasn't enough, Micah added, “even a man and his heritage” where he employed a different word for “man” which means “male, husband or servant” and wrote of his “possession, property and inheritance”. These thieves which lived among them not only would take houses and lands from the “warriors” among them, but they would also steal the houses and inheritances of regular men as well.

It is interesting to put ourselves in the position of Micah as he wrote these words. What if we were seeing in our minds the evil thoughts and intents of wicked people who lived among us who were going to take away our houses and fields? What if they were going to overtake our family and friends' homes? How would we feel about them? Sometimes people have the idea that a prophet in the Old testament had an enjoyable job where he only spoke or wrote of a few bad things that were going to happen, but we see in the case of Micah, as we would if we were studying the other prophecies, this was not an easy task. The people of Samaria and Jerusalem forsook the ways of the Lord, and they rejected God's plan for their salvation and safe keeping, therefore the wicked and evil plans to steal and oppress one another were among them. How many today who reject the Lord's plan of salvation through Jesus Christ think like these oppressors of old? May our pondering of Micah's words motivate us to keep our relationship close to the Lord Jesus, and may we demonstrate His love to those who surround us even when others “oppress” them every day.

Next time Micah shares the Lord's response to those who devise and spread evil, so read ahead, and we shall join together then.

Until tomorrow…there is more…

Look for the daily devotional book “Equipped for Battle – From Generation to Generation”, the marriage book “So, You Want to Be Married”, and the new devotional “One Year in the Sermon on the Mount” in all major bookstore sites, http://www.amazon.com ; http://www.barnesandnobles.com ; download to e-books, and find it locally at http://www.mrzlc.com/bookstore.

Woe to Them that Devise Iniquity Micah 2:1

As Micah the prophet concluded his words in the first chapter of his book, he told the inhabitants to “make you bald” and “poll yourselves” which were signs of mourning because their infant children were to not only be killed, but would also be taken captive by the enemies. The people within Samaria and Jerusalem would not listen to the warnings of the prophets of Israel and Judah, and therefore fell away from their relationship with Almighty God. In chapter two and verse one of his prophecy, Micah writes concerning a great “woe to them that devise iniquity” where we read:

Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practice it, because it is in the power of their hand.

The verse begins, “Woe to them that devise iniquity, and work evil upon their beds!” The word “woe” means “ah! Ha! Ho! Alas! O!” and was employed by Micah to bring attention to his warning. He continued, “to them that devise” which means “to think, plan, esteem, calculate, invent, make a judgment, imagine, count, consider or be mindful of” “iniquity” or “trouble, wickedness, sorrow and idolatry”. If we use our imaginations we can picture those who scheme and plan to do evil, and Micah added, “and work evil” which means “do bad, wicked, malignant, disagreeable, sad and hurtful things” “upon their beds” which refers to “when they are lying down on a couch or bier”. While they lay their heads down they are making wicked and hurtful plans against others, and Micah's words were“Woe to them”.

The verse goes on to say, “when the morning is light, they practice it, because it is in the power of their hand.” Micah went on to add what happens when these wicked planners arise in the morning, “when the morning is light” or “when the dawn comes or early light begins to shine” “they practice it” which means “fashion, accomplish, make and produce what they have planned”, “because it is in the power” or “within their ability and strength” “of their hand”. Not only do these wicked ones plan their evil deeds, but they also carry them out as soon as daybreak comes.

While we ponder Micah's words, we should remember that ideas are formed first in the mind, and only afterwards are they carried out. These of whom Micah speaks allowed their minds to fashion evil and wicked deeds, and as soon as it was morning, they began implement them. “Woe” was a warning term which depicted one who was in serious trouble, and for those who spent their time upon their beds, couches or biers contemplating hurtful and malignant activities, the Lord was not ignorant of their devices. Let us know that no matter what evil or wickedness is conspired and carried out, the Lord God above always knows and is preparing a great “Woe” to them devise them.

Next time Micah shares more about those who devise evil, so read ahead, and we shall join together then.

Until tomorrow…there is more…

Look for the daily devotional book “Equipped for Battle – From Generation to Generation”, the marriage book “So, You Want to Be Married”, and the new devotional “One Year in the Sermon on the Mount” in all major bookstore sites, http://www.amazon.com ; http://www.barnesandnobles.com ; download to e-books, and find it locally at http://www.mrzlc.com/bookstore.

Baldness and Polling Micah 1:16

As we close the first chapter of Micah's prophecy, we should remember that originally the chapters and verses were not within the books we read in the Bible. They were placed there to make finding passages of scripture easier to access, and we are benefitted greatly by them. Micah addressed several of the cities surrounding Samaria and Jerusalem as he wrote of the judgment that was to fall upon them. In our previous verse he mentioned bringing “an heir unto” the “inhabitant of Mareshah:”, and he told how “he shall come unto Adullam the glory of Israel.”. This “heir” was to overtake their houses and lands and occupy them as though they were their own. In chapter one and verse sixteen, we learn how the people of these conquered cities were to respond with “baldness” and “polling” where we read:

Make you bald, and poll yourself for your delicate children; enlarge your baldness as the eagle;

for they are gone into captivity from you.

The verse begins, “Make you bald, and poll yourself for your delicate children;” Upon first glance this may seem like a strange thing to say to the people of Samaria and Jerusalem, “Make you bald, and poll yourself”, however the idea is “make yourself bald or cut all your hair off”. Making oneself “bald” was an outward demonstration of great mourning or sorrow, and to “poll yourself” was to “shave or shear oneself”. Whenever there was a death it was a normal course of mourning to shave one's head, allow the hair to grow for thirty days, shave again, and offer the hair that grew during the thirty days as an offering unto the Lord. Micah gave the reason for their shaving and polling - “for your delicate children” which refers to “infant children and grand-children” which were to be slain in the judgment pending upon them. No doubt there would be “sorrow upon sorrow” when those within Samaria and Jerusalem would see their infant children deceased.

The verse goes on to say, “ enlarge your baldness as the eagle; for they are gone into captivity from you.” Micah adds an example to his charge for them to shave themselves - “enlarge your baldness” or “make wider, larger with more room for your being bald” “as the eagle” which refers to an “eagle, vulture or griffon-vulture”. The reason given by Micah is, “for they” which is referring to the “children”, “are gone into captivity from you” or “taken by the enemy into exile from you”. We can almost imagine the horror of watching children and grand-children of the people being either slaughtered or carried away as captives from the parents and grand-parents within Jerusalem and Samaria.

Mourning to this measure should never have occurred for the people of Jerusalem and Samaria. If only they had not fallen away from the Lord God, none of this would have happened. However, though they received warning after warning, they ignored His words. Now rather than rejoicing with their children and living life together, they were going to make themselves “bald” and “poll” themselves in their anguish. As we meditate upon the horror of this prophecy given by Micah, let us allow ourselves to hear the importance of staying in a relationship with the Lord God Almighty. Through Jesus Christ we have been given access to the throne of God, and should we forsake the way that has been afforded to us and our country, there will not be enough barbers or scales to weigh the sorrow we demonstrate if His judgment fell upon us. May the Lord give us all the grace to hear Him when He shares these examples, and may we humble ourselves before Him when we hear His Spirit speak.

Next time Micah begins a new chapter and writes concerning those who work iniquity and devise evil on their beds, so read ahead, and we shall join together then.

Until tomorrow…there is more…

Look for the daily devotional book “Equipped for Battle – From Generation to Generation”, the marriage book “So, You Want to Be Married”, and the new devotional “One Year in the Sermon on the Mount” in all major bookstore sites, http://www.amazon.com ; http://www.barnesandnobles.com ; download to e-books, and find it locally at http://www.mrzlc.com/bookstore.

Mareshah and Adullam Micah 1:15

In the first chapter of the book of Micah, Micah the prophet primarily focused upon the pending judgment against Samaria and Jerusalem, however, he listed several cities who influenced or surrounded Jerusalem which would be affected by God's wrath as well. In chapter one and verse fifteen, Micah mentioned the “inhabitant of Mareshah” and “Adullam” where we read:

Yet will I bring an heir unto you, O inhabitant of Mareshah:

he shall come unto Adullam the glory of Israel.

The verse begins, “Yet will I bring an heir unto you, O inhabitant of Mareshah:” In the previous verse, Micah referenced the cities of “Moreshethgath” and the way the inhabitants of Judah would give gifts unto them when they fled, and “who would “lie” to those within Judah concerning hope for their assistance. Micah then wrote, “Yet will I bring” or “enter, come in or carry in” “an heir” which means “to seize, dispossess, take possession off, inherit, disinherit, occupy or impoverish” “unto you, O inhabitant of Mareshah” which means “crest of a hill” and was one of the lowland cities of Judah. In other words, the “inhabitant of Mareshah” would be overtaken by the enemy and the enemy would inherit their homes and places.

The verse goes on to say, “he shall come unto Adullam the glory of Israel.” Let us notice that Micah wrote, “he shall come” which is the same Hebrew word “bow” used for the previous phrase “Yet will I bring” “unto Adullam” which means “justice of the people” and was “a town of the Canaanites allotted to Judah and lying in the lowlands and the site of the cave where David hid” “the glory” which is reference to the “honor, splendor, abundance and reputation” “of Israel” which were the people whose “God prevails”. This “heir” sent unto Judah would not only prevail against them, but would also enter in and occupy the glorified city in which their inhabitants dwell.

As we think about this verse for a few minutes, let us attempt to imagine if there was a pending judgment against our city and country. What if a “prophet” who was sent from God Almighty told us that we were not only going to be conquered by an enemy, but they would be “heirs” of our belongings. Micah the prophet was direct and without compromise as he mentioned specific places within Judah which would be destroyed and occupied by others. As we ponder these things, let us remember the reason the people of Judah were to be judged - “apostasy from the Lord”. They left their love of the Lord God Almighty who is the Creator of Heaven and Earth and all that is within it, and they followed after false gods and the pernicious ways those gods promoted. Perhaps it will help us to think about our own city and country and whether we have forsaken the Lord. If we find we have, may we humble ourselves in repentance and pray before the fate of Judah becomes ours.

Next time Micah writes about baldness and polling, so read ahead, and we shall join together then.

Until tomorrow…there is more…

Look for the daily devotional book “Equipped for Battle – From Generation to Generation”, the marriage book “So, You Want to Be Married”, and the new devotional “One Year in the Sermon on the Mount” in all major bookstore sites, http://www.amazon.com ; http://www.barnesandnobles.com ; download to e-books, and find it locally at http://www.mrzlc.com/bookstore.

Moreshethgath and Achzib Micah 1:14

As Micah continued his list of cities which were affected by the judgment of the Lord for apostasy, he wrote about “Lachish” which was a city just south of Jerusalem and their influence upon the people there. The people within “Lachish” were to “bind the chariot to the swift beast:” in preparation for the judgment that was to come against them, and in chapter one and verse fourteen, Micah adds “Moreshethgath” and “Achizib” to the group of perpetrators where we read:

Therefore shall you give presents to Moreshethgath:

the houses of Achzib shall be a lie to the kings of Israel.

The verse begins, “Therefore shall you give presents to Moreshethgath:” Micah began with “Therefore shall you give” which is a conclusion phrase which points us back to what was just stated before it. The people within “Lachish” were to “give presents” or “bestow, provide, issue or designate parting or sending away gifts” “to Moreshethgath” which means “possession of Gath” and was “a place apparently in the neighborhood of Gath and probably the home of the prophet Micah”. Not only were they going to have to leave their homes quickly, but they were going to provide departing gifts when they left as though they might receive some help from their neighbors.

The verse continues, “the houses of Achzib shall be a lie to the kings of Israel.” Micah added, “the houses of Achzib” which means “the dwelling places of deceit” and was “a town in the lowland of west Judah in Asher by the Sea of Galilee” “shall be a lie” or “deceitful, treacherous, deception, deceptive and disappointing” “to the kings of Israel”. In addition to giving “presents to Moreshethgath”, the people of Judah would hope to have support from “the houses of Achzib”, however those within this city would only prove to live up to their names and become a “lie and deception” instead of a rescuer.

Psalm chapter one hundred and eighteen and verse eight says, “It is better to trust in the Lord than to put confidence in man”. If the people of Judah had not forsaken the Lord in apostasy, they would not have to reach out with gifts and hope for places like “Moreshethgath” and “Achzib”. Rather than become rescuers these places became victims themselves. Perhaps as we imagine ourselves in the position of those within Judah we will have a better understanding of why it is so necessary that we stay close to the Lord. The judgments they were to endure would never have been employed against them if they had only stayed close to Him. May the Lord remind us to stay by His side, and when we reach out to others for help and aid, may they know we have the Lord on our side.

Next time Micah writes about Mareshah and Adullam the glory of Israel, so read ahead, and we shall join together then.

Until tomorrow…there is more…

Look for the daily devotional book “Equipped for Battle – From Generation to Generation”, the marriage book “So, You Want to Be Married”, and the new devotional “One Year in the Sermon on the Mount” in all major bookstore sites, http://www.amazon.com ; http://www.barnesandnobles.com ; download to e-books, and find it locally at http://www.mrzlc.com/bookstore.

Lachish and the Beginning of Sin Micah 1:13

As Micah the prophet continued his words concerning the judgment that was to fall upon Samaria and Jerusalem, he began to name cities surrounding them which were also affected by the judgment of God. Gath, Aphrah, Saphir, Zaanan and Bethezel were some of these places, and in chapter one and verse thirteen of his prophesy, Micah added “Lachish” to his list where we read:

O you inhabitant of Lachish, bind the chariot to the swift beast: she is the beginning

of the sin to the daughter of Zion: for the transgressions of Israel were found in you.

The verse begins, “O you inhabitant of Lachish, bind the chariot to the swift beast:” Micah began this verse with the words, “O you inhabitant” or “those who dwell, sit or abide” “of Lachish” which means “invincible” and was “a city lying south of Jerusalem on the borders of Simeon and which belonged to the Amorites until conquered by Joshua and allotted to Judah”. These people were instructed by Micah to “bind” or “attach” “the chariot to the swift beast” which was a “horse or steed”. In other words, those within “Lachish” were to be prepared to quickly attempt to escape or flee the judgment that was to come against them, and we discover why in the next part of this passage.

The verse goes on to say, “she is the beginning of the sin to the daughter of Zion:” This city which was just to the south of Jerusalem according to Micah, “she is the beginning” or “first or chief” “of the sin” or “condition of sin and guilt” “to the daughter of Zion” which is a reference to and another name for “Jerusalem”. “Lachish” was where the idol worship began, and it spread to the “daughter of Zion” or to “Jerusalem”, and this is why the people in “Lachish” should prepare their chariots with fast horses to flee.

Finally the verse says, “for the transgressions of Israel were found in you.” In addition to the “sin” of “Lachish” that began in their city, Micah wrote, “for the transgressions” or “guilt, punishment or offering of rebellion” “of Israel” or “God prevails” and was “the name of the descendants and the nation of the descendants of Jacob” “were found in you” which means “detected, discovered and present in them”. The Northern tribes of “Israel” had already fallen to the Assyrians in previous years for the sin of idolatry, and now that same transgression was found in “Lachish” which eventually spread to “Jerusalem” which was situate for pending judgment.

While we think upon this verse, we may discover the influence which “Lachish” had upon “Jerusalem”. That which was rebellious and sinful within “Israel” spread to “Lachish” which in turn infected “Jerusalem”. Let us imagine ourselves being the citizens within “Lachish” when Micah wrote these words. Would we understand that it was our influence which affected “Jerusalem”? Would we do as Micah said and prepare our “chariots” with the “fast horses” so that we might flee the pending judgment? One thing is for certain, we do not want to be in the position of “the beginning of the sin” for anyone, and if we happen to be, let us come before the altar of God Almighty and ask forgiveness of Jesus Christ because He ultimately was the agent through whom “Lachish's” judgment would come, we do not want to be in rebellion against Him.

Next time Micah writes about Moreshethgath and the houses of Achzib, so read ahead, and we shall join together then.

Until tomorrow…there is more…

Look for the daily devotional book “Equipped for Battle – From Generation to Generation”, the marriage book “So, You Want to Be Married”, and the new devotional “One Year in the Sermon on the Mount” in all major bookstore sites, http://www.amazon.com ; http://www.barnesandnobles.com ; download to e-books, and find it locally at http://www.mrzlc.com/bookstore.

Maroth and Evil from the Lord Micah 1:12

As Micah the prophet continued to name cities such as “Saphir, Zaanan and Bethezel” which were near Samaria and Jerusalem, he told of their inability to stop the judgment that was carried out against them. In chapter one and verse twelve of his prophesy, Micah shares concerning another city named “Maroth” and how “evil came down from the LORD” against them. We read:

For the inhabitant of Maroth waited carefully for good:

but evil came down from the LORD unto the gate of Jerusalem.

The verse begins, “For the inhabitant of Maroth waited carefully for good:” Micah began this verse with the word “For” which means “because or on account of” “the inhabitant” or “one who stays or dwells” “of Maroth” which means “bitterness” “waited carefully for good”. The idea of “waited carefully” is “to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained or to writhe as in pain”, and if we use our imaginations we can almost picture the people within the city of “Maroth” twisting and turning in anguish as they hoped that good would befall them.

The verse continues, “but evil came down from the LORD unto the gate of Jerusalem.” With the thought of “Maroth” painfully waiting and hoping for good, Micah wrote “but evil” or “bad, unpleasant and unpleasing” things “came down from the LORD” which means “descended, marched down or declined” from “Jehovah”. Those within “Maroth” or “bitterness” desired “good”, but they only received “bad” and “unpleasant things” “from the LORD” which were like unto their name. This “evil” descended “unto the gate of Jerusalem” and is more than likely a reference to the Assyrian takeover of Israel.

As we think through this verse, it might be helpful if we imagine ourselves being the occupants of the city of “Maroth”. What if we were hoping for “good”, but “evil from the LORD” came? Perhaps we have been in their position before when we were expecting one outcome, and the opposite occurred. The interesting part to this verse is “the LORD” was involved. Could it be that the citizens of “Maroth” were so blinded by their own activities and actions that they ignored the possibility that the LORD was against them? If so, may the Lord Jesus continue to help us see Him in every action and activity, so that when we are expecting “good” and “evil” comes, we will still know that He is involved.

Next time Micah writes about Lachish and Zion, so read ahead, and we shall join together then.

Until tomorrow…there is more…

Look for the daily devotional book “Equipped for Battle – From Generation to Generation”, the marriage book “So, You Want to Be Married”, and the new devotional “One Year in the Sermon on the Mount” in all major bookstore sites, http://www.amazon.com ; http://www.barnesandnobles.com ; download to e-books, and find it locally at http://www.mrzlc.com/bookstore.

Saphir, Zaanan and Bethezel Micah 1:11

As Micah continued his lamentable prophesy against Samaria and Jerusalem, he began to list several charges which the people should employ when their judgment came. They were not to “declare it at Gath”, not “weep at all”, and “roll” themselves “in the dust” in “Aphrah”. In chapter one and verse eleven, Micah continued his list with “Saphir, Zaanan and Bethezel” where we read:

Pass away, you inhabitant of Saphir, having your shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall receive of you his standing.

The verse begins, “Pass away, you inhabitant of Saphir, having your shame naked:” Micah began this verse with the phrase “pass away” which means “to pass over or by or through, alienate, bring, carry, do away, take, take away or transgress”. His words were to “you inhabitant of Saphir” which means “fair or beautiful” and either refers to a name which Micah gave to Jerusalem and Samaria or was an unknown city in Judah. Our main interest is what he said to this “inhabitant” - “Pass away”“having your shame naked” or “vile and ignominious condition exposed or made open”. The idea is those who were once known to be “fair and beautiful” were now exposed for their vile and wicked ways.

The verse continues, “the inhabitant of Zaanan came not forth in the mourning of Bethezel;” After mentioning “Saphir”, Micah continued his words with “the inhabitant of Zaanan” which means “pointed or place of flocks”. His charge against “Zaanan” was they “came not forth” which means to “exit, lead out or go forward” “in the mourning” or “wailing” “of Bethezel” which means “house of narrowing or of firm root”. Evidently “Bethezel” was a conquered city in Judah which was near “Zaanan”, and when they were, the inhabitants of “Zaanan” did not come to their rescue.

Finally the verse says, “he shall receive of you his standing.” Micah ends with this statement, “he shall receive” or “be captured, taken away, removed or brought into” “of you his standing” which means “standing ground or place where anyone stops or lodges”. The “he” in this line refers to the enemy who was against these cities, and because “Zaanan” no longer had the city of “Bethezel” near them for help, the enemy would take away the “standing ground or lodging place” of the inhabitants of “Zaanan” as well.

As we meditate upon this verse, perhaps it will help us to think about what we would do if cities near us were being conquered one by one. Because of the “apostasy” in both Samaria and Jerusalem, Micah knew their destruction was imminent, and the evidence for it was the conquering of the cities surrounding them. “Saphir, Bethezel and Zaanan” could be replaced in modern days by names we know, and if they were conquered, how would we feel or respond? The people in the times of Micah lacked in their faith in God Almighty, and they forsook His commandments and ways. The eventual outcome was defeat and destruction for those who fell away. What would the Lord God do today if He were to hold our cities to the same standard of judgment as these cities? The thought of this should bring all of us to a state of humility, and may we fall on our faces in repentance before Jesus Christ before it is too late for us as well.

Next time Micah will share about Maroth and evil coming down upon Jerusalem, so read ahead, and we shall join together then.

Until tomorrow…there is more…

Look for the daily devotional book “Equipped for Battle – From Generation to Generation”, the marriage book “So, You Want to Be Married”, and the new devotional “One Year in the Sermon on the Mount” in all major bookstore sites, http://www.amazon.com ; http://www.barnesandnobles.com ; download to e-books, and find it locally at http://www.mrzlc.com/bookstore.

No Weeping and Dust Rolling Micah 1:10

As Micah the prophet shared the judgment of the Lord against Samaria and Jerusalem, he began to mourn within because of the “incurable wound” of apostasy which was spreading throughout the region. Not only was the worship of false gods affecting Samaria, but it had entered into Judah and into the very gates of Jerusalem. In chapter one and verse ten of Micah's prophesy, he shared about not declaring this in “Gath”, not weeping, and rolling in the dust where we read:

Declare it not at Gath, weep not at all: in the house of Aphrah roll yourself in the dust.

The verse begins, “Declare it not at Gath, weep not at all:” Micah began with the words, “Declare it not” or “do not be conspicuous, tell, make known, announce, report or expound” “at Gath” which means “winepress” and was “one of the five royal or chief cities of the Philistines and the native city of Goliath”. Those within “Gath” were enemies of Jerusalem and would rejoice over their punishment, so the idea was not to allow them to know the horrific conditions which were to fall upon Samaria and Jerusalem. Micah added, “weep not at all” which refers to no outward “crying and wailing” so those who would rejoice over their judgment would not have knowledge of their plight.

The verse goes on to say, “in the house of Aphrah roll yourself in the dust.” As though keeping their judgment a secret from their enemies wasn't enough, Micah mentions “in the house of Aphrah” which means “house of dust” “roll yourself in the dust” which was a practice that demonstrated great grief and anguish over their conditions. This was a sign of great humility and deep sorrow, and though they were to keep their conditions hidden from their enemies, they were to be filled with sorrow on their own.

The Hebrew for this verse reads, “nagad Gath bakah bakah, Beyth-le-Aphrah palash palash aphar”. By the repetition of the words “bakah” and “palash” we can almost feel the anguish Micah felt as he wrote these words. The idea was for his readers to have sorrow and humility over their condition, and he was passionate as he declared to them the pending judgment which was to befall them. As we ponder these words, how long has it been since we have had such sorrow over our country's spiritual condition? Do we see the “apostasy” which has taken place and “declare it not” nor “weep” over it even within ourselves? Are we vexed within our spirits enough that we should “roll” ourselves “in the dust” over the way people have rejected the gospel of Jesus Christ? Let us allow the Holy Spirit of God to show us the depth of the sorrow of Micah, and in turn know how He really feels over the culture in which we live. O' Lord, please continue to send your grace upon us we pray.

Next time Micah will share about Saphir, Zaanan and Bethezel, so read ahead, and we shall join together then.

Until tomorrow…there is more…

Look for the daily devotional book “Equipped for Battle – From Generation to Generation”, the marriage book “So, You Want to Be Married”, and the new devotional “One Year in the Sermon on the Mount” in all major bookstore sites, http://www.amazon.com ; http://www.barnesandnobles.com ; download to e-books, and find it locally at http://www.mrzlc.com/bookstore.

Incurable Wound Micah 1:9

The effect upon the prophet Micah for the judgment that was to come upon Samaria was “wailing like dragons”, “howling”, going “stripped and naked”, and “mourning as the owls”. There is no doubt that the prophesy Micah was giving was having a deep emotional reaction upon him. In chapter one and verse nine of his prophesy, Micah told the reason he was affected so adversely where we read:

For her wound is incurable; for it is come unto Judah;

he is come unto the gate of my people, even to Jerusalem.

The verse begins, “For her wound is incurable; for it is come unto Judah;” Micah used the word “For” which implies “because or on account of” as he declared “her wound” or “scourging, beating, slaughter and defeat” “is incurable” which means “desperate, desperately wicked, woeful and very sick”. Not only was this “wound” affecting Samaria, but the evidence of it being “incurable” was “for it is come” or “the incurable wound is come” “unto Judah”. In other words the slaughter and defeat that was come upon Samaria was spreading to “Judah” as well.

The verse continues, “he is come unto the gate of my people, even to Jerusalem.” Micah employs the pronoun “he” in the next portion of this verse which is different than the use of “it” when he referred to the “incurable wound”. This “he” “is come unto the gate of my people” which refers to “this individual”, and according to Isaiah chapter thirty-six and verse one this was “Sennacherib king of Assyria”:

“Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king

of Assyria came up against all the defensed cities of Judah, and took them.”

The Assyrians had already taken over Israel, and they were knocking upon the doors “even to Jerusalem” when King Hezekiah prayed before the Lord and was delivered of the Assyrians' threat. Though “King Sennacherib” was allowed to “come unto the gate” of Jerusalem, he was not allowed “into” it. (See Isaiah 37:33-37)

While we meditate upon Micah's words, we may be inclined to think about the “incurable wound” of our own country. Whenever a country forsook the Lord, not only did it have an adverse affect upon them, but their neighbors could be affected as well. In this case the apostasy of Samaria spread to Jerusalem, and the threat of “King Sennacherib” should have served as a warning to them. Have there been “warnings” in our country or in our own lives? Is there an “incurable wound” that is not only affecting us, but also our neighbors as well? If so, let us humble ourselves before the Lord Jesus and pray that He removes the “wound” before judgment falls and it is too late.

Next time Micah will share about Gath and rolling in the dust, so read ahead, and we shall join together then.

Until tomorrow…there is more…

Look for the daily devotional book “Equipped for Battle – From Generation to Generation”, the marriage book “So, You Want to Be Married”, and the new devotional “One Year in the Sermon on the Mount” in all major bookstore sites, http://www.amazon.com ; http://www.barnesandnobles.com ; download to e-books, and find it locally at http://www.mrzlc.com/bookstore.