## Micah

<44024E> 207

J. N. Darby.

(Notes and Comments Vol. 4.)

The special subject of this prophecy is the action of the Assyrian, and its consequence, concerning Samaria. But then, verse 9, it comes to Judah and reaches to Jerusalem, and this is taken up as the judgment of the whole nation. This confirms so clearly that the proper Jewish question is not with Antichrist but with the Assyrian. Antichrist is a speciality in this scene, and not mentioned in this prophecy - he does not concern the Land and Israel, but is of an infinitely deeper moral character, not so much prophetic and national. The Prophet returns to assembling Jacob, all of it, and makes, accordingly, Jerusalem the centre of it, for the Lord lays to His hand there; see chapter 5:3, 4. Then it is the 'Remnant of Jacob,' etc. (v. 7). Then, chapters 6 and 7, comes the pleading, between the Lord and the nation itself, as to the whole ground of their relation, and what has passed.

Micah 5

- 3. Is not this verse the change of position of the believing Remnant, whom Christ calls His brethren? They had become the Church, and had ceased to be identified with the interests of Israel (though grieving over the nation which had rejected Messiah) but now the Remnant of His, Christ's, brethren return unto the children of Israel, identify themselves again with the nation, and the earthly part of Christ's power takes place.

- 5. In Micah, when it is a question of Babylon, there is no king of the Assyrian - 'This man shall be the peace'; compare Isaiah 10 and 11.

Micah 6 and 7

These two last chapters are a moral address or confession - the whole moral history of Israel till they bow under the chastisement of God. The grace and presence of Christ brought out the full iniquity of chapter 7:6. This forces the Remnant to look to the Lord as an only resource, and bow until He pleads - the only thing, if in anything fallen, we have to do.

208 Babylon bears a prominent place here; see verse 10, where we find this same cry of Psalms 42 and 43, compare also chapter 4:9, 10.

Micah 7

- 1, 2. Compare these verses, on to verse 6, with the words of the Lord Jesus in the Gospels - Mark 11:13, and Matthew 21:19. "The time of figs was not yet."

- 6. Note that just as the citation of this verse in the Gospels is the proof of the terrible way in which the presence of the Lord brings out evil, as a test of human nature; so the circumstance of 1 Kings 19:20 shows that His calling requires more absolute devotedness (not more absolute, but absolute) than the very especial and solemn time of Elijah's receiving the message in Horeb. This is a solemn word.

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