This week, we shall study the book of Micah in the Old Testament.
Book of Micah
Little is known of the prophet Micah (whose name means “Who is like the Lord?”) beyond what can be learned from the book itself and from Jeremiah 26:18. He was from Moresheth, like Moresheth Gath in southern Judah. As indicated in 1:1, he likely served as God’s prophet between 750 and 686 B.C. during the reigns of Jotham, Ahaz and Hezekiah, and that made him a contemporary of both Isaiah and Hosea. He predicted the fall of Samaria which took place 722-721 B.C. and this placed his early ministry during the reigns of Jotham (750-732 B.C.) and Ahaz (735-15 B.C.).
Micah’s message puts great emphasis on the social ills and reflects the social conditions of Judah before the reform by Hezekiah (715-686 B.C.). The key verse is 2:8 which reflects the current condition of his time: “Lately my people have risen up like an enemy. You strip off the rich robe from those who pass by without a care, like men returning from battle”.
The message of Micah alternates between judgment and hope for both Israel and Judah, ending with a glorious future of Zion through the coming of the Messiah.
Three historical events happened during Micah’s ministry:
(1) The military campaign of Tiglath-Pileser III of Assyria was from 734-732 B.C. when Judah and its neighbors pay tribute to him, while, according to 2 Kings 15:29, Israel lost most of its territory to Assyria;
(2) Samaria fell in 722-721 B.C. to Assyria, putting an end to the Northern Kingdom as prophesied by God’s prophets; and
(3) In 701 B.C. Judah joined an unsuccessful revolt against Assyria, but Jerusalem was spared from destruction.
It is also helpful to note that Micah uses the term “Israel” to refer to the whole nation spiritually, while at times, he uses it to denote only the Northern Kingdom, politically.
1:1-2—Opening Address
(1) While there is no detail provided for his calling, how does Micah affirm the authority of his messages?
(2) While the vision is concerning “Samaria and Jerusalem” (1:1):
a. Why does Micah call upon the “earth and all who live in it” to listen?
b. What kind of message is Micah going to deliver, as implied by these words: “witness against you” and “from His holy temple”? (1:2)
1:3-7—Judgement against Samaria—Although the sins of the whole covenant-nation are rebuked (v. 5), the specific judgment mentioned here applies mainly to Samaria for now (vv. 6-7).
(3) What does Micah seek to convey with his depiction of the time when God chooses to visit the earth to hold men accountable for their sins? (vv. 3-4)
(4) Whose sins will God’s visitation deal with? (v. 5)
(5) In his vision, Micah hears God’s judgment against Samaria first (vv. 6-7).
a. How severe will the judgment be? (v. 6)
b. What kind of sin in Samaria will be dealt with? (see 1 Ki. 12:28-30 and Note 1 below)
1:8-16—Samaria’s Plague will Spread to Judah
(6) How does the prophet respond to what he saw or heard in his vision? (v. 8)
(7) Why? (v. 9; note that Micah is from Judah, not the Northern Kingdom)
(8) What can we learn from the action of the prophet?
(9) Vv. 10-15 is a series of plays on Hebrew words that describes the fate of each Judean city that fits the meaning of its name (see Note 2 below). The play on words of each is listed below for information (except the first and the last, namely Gath and Adullam):
a. Beth Ophrah means “House of Dust”: their fate is to roll in dust (v. 10)
b. Shaphir means “Beauty Town”: their citizens will be shameful captives (v. 11a).
c. Zaanan means “Going-forth Town”: it will cower behind their walls (v. 11b).
d. Beth Ezel means “House of Taking Away”: now, they can do nothing (v. 11c).
e. Maroth means “bitter”: true to its name, they will be in pain (v. 12).
f. Lachish sounds like “to the steeds”: they will run for their lives (v. 13; but nothing from other parts of the Scriptures speaks to its sin as introducing the sins of Samaria to Judah, except here).
g. Moresheth Gath means “possess” or perhaps “betrothed”: You (Judah) will have to relinquish this Judean city to the enemies (v. 14a).
h. Akzib means “deception” (v. 14b): referring to a stream that dries up, deceiving its travelers (see K&D, 296).
i. Mareshah means “conqueror”: it now becomes the conquered (v. 15a).
What does the sum of the above plays on words depict?
(10) “Tell it not in Gath” (v. 10) is borrowed from 2 Samuel 1:20, and the fleeing to Adullam (v. 15) echoes the fleeing of David from Saul to Adullam as a fugitive (1 Sam. 22:1; 2 Sam. 23:13).
a. Why does Micah begin the lament over the impending plight of the Judean cities with the use of David’s lament over Saul?
b. Why does he end this lament with telling the nobles of Israel to flee to Adullam like David? (v. 16)
(11) What is the main message to you today and how may you apply it to your life?
Note 1:
V. 7b may be speaking of spiritual whoredom, as the sin of idolatry is often depicted as spiritual prostitution. In any case, what it means is that those who would be used by God to destroy Samaria and its idols (i.e. the Assyrians) will recycle their gain into other forms of idol worship.
Note 2:
Waltke notes that many of the cities are unknown to us today. However, based on those we know, they “from [*sic] a circle with a radius of fourteen kilometers around Micah’s hometown, Moresheth-Gath” (TOTC, Micah, 153) (*form). The Hebrew meaning of each city is quoted from the same source.
本週我們會研讀舊約彌迦書。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
彌迦書
彌迦這名的意思是“有何神像耶和華” 。除書中的作者自稱為彌迦外，我們對他的資料有限，只有耶利米書26:18曾提及他。他是摩利沙人，相信就是猶大南部摩利設迦特城。從1:1我們知道他大概是主前750-686年左右作先知的，就是在猶大王約坦、亞哈斯、希西家在位的時候；這就是說他是與以賽亞和何西阿同期作先知的。他預言撒瑪利亞的失陷(這預言在主前722-721年應驗了。這就把他早期事奉的時間放在約坦(750-732) 和亞哈斯(735-15) 的時期。
彌迦的信息甚著重社會上道德的罪，反映出希西家改革前(715-686) 猶大社會的情況。2:8是反映這些情況的鑰句：“近來我的民興起如仇敵，從那些安然經過不願打仗之人身上剝去外衣。”
彌迦書的信息是對以色列和猶大審判與盼望交錯、重複的組合，以彌賽亞降臨所帶來的盼望為終。
這段時期有三個主要的歷史事情值得留意：
一. 亞述王提革拉毘列色三世在主前734-732年間攻打猶大和他的鄰邦，使他們向他稱臣進貢；但以色列則因而失去甚多地土(列王紀下15:29) ；
二. 撒瑪利亞在主前722-721被亞述所攻陷，應驗了眾先知的預言、就是北國以色列的結束；
三. 主前701年，猶大與鄰邦向亞述叛變而失敗。可幸耶路撒冷得到保存。
另外值得留意的是：彌迦提到「以色列」時，在靈意上是指所有的以色列民；若是用在地理或政治上，則指北國而已。
1:1-2—信息之開始
(1) 彌迦既沒有像耶利米等交代他蒙召的經歷，他如何論到其信息的權威？(1:1)
(2) 他的默示既論到「撒瑪利亞和耶路撒冷」(1:1)
a. 為何卻呼籲萬民，甚至地和其上所有的都要來聽？(1:2)
b. 從“要見證”和“你們的不是” 這樣的字句，你可以預料到這默示主要的內容會是什麼？
1:3-7—撒瑪利亞的審判—雖然與神有約的關係的整個民族都犯了罪(1:5) ，這裡論到的審判主要是針對撒瑪利亞(1:6-7) ：
(3) 彌迦以什麼來形容神降臨地上施行審判時的可畏？(1:3-4)
(4) 神要處理誰的罪？(1:5)
(5) 先知先得到的默示是關乎撒瑪利亞的審判(1:6-7)
a. 這審判是怎樣的厲害？(1:6)
b. 要審判的是撒瑪利亞什麼的罪？(參王上12:28-30和下註[一])
1:8-16—撒瑪利亞要禍及猶大
(6) 先知對在默示中所見、所聞有什麼激動反應？(1:8)
(7) 為何會如此？(1:9; 註：彌迦是南國猶大人)
(8) 從先知身上我們可以學到什麼功課？
(9) 1:10-15的原文是用諧音或用義的字來喻不同的猶大的遭遇（見下註[二]）。以下是（除首先的迦特，和結尾的亞杜蘭外）各城的遭遇：
a. 「伯亞弗拉」=「塵埃之家」：他們要輥於灰塵中；
b. 「沙斐」=「美城」：卻要（因被擄）赤身蒙羞；
c. 「撒南」=「前進的城」：卻因懼怕而躲藏；
d. 「伯以薛」=「奪取之家」：卻不能動彈；
e. 「瑪律」=「苦澀」：結果真如其名；
f. 「拉吉」是拿駿馬的諧音：結果要用快馬逃走（為何說錫安的罪由他而起，就不得而知）；
g. 「摩利設迦特」=「得到」或「許配」之意：原得為聘禮，現要把城送給敵人；
h. 「亞革悉」=「詭詐」：竟用詭詐待自己人；
i. 「瑪利沙」=「征服者」：卻要被人征服。
總結以上各城的遭遇，彌迦主要表達的信息是什麼？
(10) “不要在迦特報告”(1:10) 是引用自撒母耳記下1:20，“必（逃到）亞杜蘭” 是指大衛為躲避掃羅逃到那裡(撒上22:1; 撒下23:13) 。在為猶大要遭受審判而哀悼時：
a. 彌迦為何以大衛哀悼掃羅為始？
b. 以大衛逃難至亞杜蘭為結束？
(11) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
註[一] ：1:7b相信是指屬靈的淫行。舊約常以此來喻偶像的敬拜。這句話似是那些被神用來審判以色列的工具(即亞述) ，將會把所得的繼續用來敬拜自己的偶像。
註[二] ：舊約學者Waltke指出這裡論到的城市多是今天無法查考的。但按所能查考的各城，他們“是以彌迦的家鄉摩利設迦特為中心，周圍14公哩半徑範圍之內的城市” (TOTC, Micah, 153) 。上文城市的字義引自同一的源頭。
“Look! The Lord is coming from His dwelling place; He comes down and treads on the heights of the earth. The mountains melt beneath Him and the valleys split apart, like wax before the fire, like water rushing down a slope.” (Mic. 1:3-4)
In the wake of the most recent terrorist attack on US soil, the killing by an extreme-Islamic couple of 14 people at a social agency in California, one of the leading papers published a headline saying, “Even God can’t Fix It”. This was meant to mock at some of the conservative leaders of the nation who prayed for the families of the victims and represents the general mockery directed at the belief in God in this nation.
The truth of the matter is, “There is nothing too hard for God” (Jer. 32:17). It is only a matter of when God chooses to act to deal with the wicked and the sins of the world.
As the nation of Israel continued to mock the Lord with their apostasy as if, either God did not care or was incapable of caring, Micah sounded out a most powerful warning to remind his people of the majestic holiness of God in that when He comes to judge, “The mountains melt beneath Him and the valleys split apart, like wax before the fire, like water rushing down a slope” (1:4).
As it turned out, the very words of Micah and those of other prophets came to pass and the nation of Israel crumbled like mountains and split like a valley. This is a historical fact.
However, the punishment of Israel is only a precursor to the final judgment that will befall upon the entire earth, because God, contrary to the newspaper’s headline, has already fixed the core problem of the world which is sin—a rebellion against God—on the cross. He has sent His Son, not only to be born as a baby in a manger, but to die for us on the cross, to pay the penalty of sin which is ours, and through His death and resurrection has conquered death so that all who would believe in Him will inherit eternal life. But to those who refuse to humble themselves and turn to Him, they will face eternal punishment (Jn. 3:16).
You see, what the world has failed to understand is that it is our sin which is the very problem in the world that needs to be fixed.
「 看哪、耶和華出了祂的居所、降臨步行地的高處。眾山在祂以下必消化、諸谷必崩裂、如蠟化在火中、如水沖下山坡。」 (彌1:3-4)
在最近一次發生在美國加洲的恐怖事件中，有14個無辜者死在兇徒夫婦亂槍之下。事發後，美國一份報章以此為頭條新聞，並標題說：“神也不能解決！” 這標題其實是用來諷刺保守派一些的領袖集體為死難者的家人禱告，這代表了一般傳媒攻擊基督教信仰的社論。
事實上，聖經清楚的告訴我們：“在（神）沒有難成的事”( 耶32:17) 。對於世上的罪惡，神一定會處理，但是神有祂的時間表的。
當以色列人在眾先知警告之下仍繼續的背道、行惡，以為神不會理會，或是不能理會時，彌迦就再次發出警告，告訴以色列，神的審判是有祂的時間表；但當時候到了，祂降臨施行審判時：“眾山在祂以下必消化、諸谷必崩裂、如蠟化在火中、如水沖下山坡。” (1: 4)
歷史已告訴我們，彌迦與眾先知向以色列南北國所發審判的預言已相繼的應驗了。兩國真如大山與山谷一樣消化，都滅亡了。神對以色列的審判其實也是對列國的警告，若然不悔改，全地都同樣要面對神的審判！不過，世人愚昧無知—就像這新聞標題顯示—世人叛逆神的罪，不單是恐怖份子殺人的罪，都已經被神解決了。就是在十字架上，神的兒子已擔負全人類的罪，付了人不能付的罪債—就是死。藉著神的兒子、耶穌基督的死和復活，叫凡願意悔改、信祂的人都得永生。至於那些仍拒絕謙卑在神面前悔改的人，他們就要面對永遠的滅亡(約3:16) 。
寫這新聞標題的人不知道，需要解決的，不是恐怖份子的問題，乃是人叛逆神的罪，包括他（或她）的罪！
2:1-5—Social Ill Rebuked
(1) In order to understand what specific type of sin is being singled out for rebuke, let’s consider vv. 1-2:
a. What do they covet? (v. 2)
b. In defrauding and robbing people of their land and houses, why do they have to “plan” and “plot”? When do they carry out their crime? (v. 1)
c. Who are these people who have the “power to do so”?
d. Who are the victims — the poor or the middle-class? (note the word, “inheritance” in v. 2)
e. How would you label this kind of sin?
f. What might be the equivalent sin in today’s world?
(2) What kind of fate or judgment awaits them? (vv. 3-4)
(3) If v. 5 is to be interpreted spiritually to refer to our inheritance in the kingdom of God, what kind of a punishment is this for these “land-grabbers”?
2:6-11—False Prophets
(4) This injustice is attributed partly to the prophets (vv. 6-7).
a. What do these false prophets assure those land-grabbers of? (v. 6)
b. How do they refute Micah’s warning? (v. 7)
(5) V. 8 appears to signify that it is a rather recent phenomenon:
a. Who are the victims of such injustice? (vv. 8-9)
b. What is the judgment against these land-grabbers?
(6) How does Micah ridicule these false prophets? (v. 11)
(7) Why do you think, of all ills, Micah zeroes in on such injustice?
2:12-13—Future Deliverance Promised
(8) Immediately following the prophecy of banishment (v. 10), Micah prophesies God’s deliverance of the remnant of Israel:
a. What kind of metaphor does he use? (v. 12)
b. How are the implications portrayed by this metaphor? (v. 12)
(9) The deliverance is made possible by their King who breaks open the way and will go up before them:
a. Who is that King? (v. 13)
b. What is that gate that this King will break open for them? (Matt. 16:18)
(10) What is the main message to you today and how you may apply them to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
2:1-5—社會道德的罪行
(1) 讓我們看看彌迦在此刻意責備的罪(2:1-2):
a. 他們貪圖什麼東西？(2:2)
b. 用「圖謀」來形容他奪取和欺壓的罪是要顯示什麼？他們天一發亮就行出來，也顯示什麼？(2:1)
c. 「因手有能力/have the power to do so」是什麼人？(2:1)
d. 受害者屬那類人？貧窮或是中產的？(注意「產業/inheritance」這字)
e. 這裡所形容的屬那一類的惡行？
f. 在今日社會中可以看見得到嗎？試舉例。
(2) 他們將遭到什麼審判？(2:3-4)
(3) 若2:5按靈意來解釋，指到神國度中的「產業」，這些強霸地業的要得到什麼審判？
2:6-11—假先知
(4) 這缺乏正義的罪，先知有責(2:6-7)
a. 這些（假）先知如何鼓勵作惡的？(2:6)
b. 他們如何駁斥彌迦的話？(2:7)
(5) 2:8顯示近期才成猖獗的罪：
a. 誰是那些受害者？(2:8-9)
b. 行這惡的將遭到什麼審判？
(6) 彌迦如何譏諷那些（假）先知？(2:11)
(7) 你認為在以色列人所行的眾多罪中，為何神藉著彌迦單單針對這類的惡行動？
2:12-13—蒙恩的應許
(8) 緊接會被趕逐的預言後(2:10)，彌迦就立刻預言剩下的人會得恩：
a. 彌迦在2:12所用的是什麼比喻？
b. 用意何在？
(9) 這拯救的王(2:13):
a. 祂是誰？
b. 被闖過的城門是指什麼？(參太16:18)
(10) 今日你得到的主要提醒是什麼。你會怎樣應用在你的生命中?
“They covet fields and seize them, and houses, and take them. They defraud people of their homes, they rob them of their inheritance.” (Mic. 2:2)
In Israel, the people are prohibited by the Law of Moses to sell off their land outright, because their land is passed on by their ancestors who were given their land as they drew their lot in dividing up the Promised Land given by the Lord. As a result, when because of poverty, they might have to sell their land, the Law required that at the time of Jubilee, all lands had to be returned to their original sellers (Lev. 25). This was aimed not only to ensure that none of God’s people would be plunged into perpetual poverty, but also to avoid unscrupulous and excessive accumulation of wealth.
This was the reason why King Ahab met with a most severe punishment form the Lord as the prophet Elijah rebuked him for having sold his soul and prophesied that everyone in his household would be cut off (1 Ki. 21:21). It was all because he had used his power to plot and rob Naboth of his inheritance.
And now, the rich and powerful in Micah’s time were committing the same wickedness of Ahab (6:16) as they planned and plotted to seize the fields, the homes — the inheritance of their neighbors from God because of their covetousness (Mic. 2:1-2).
It is important to note the terms Micah uses to describe their sin in that they were obviously not using force to do so, but with schemes to defraud, to force people to sell and to leave their homes (2:9). But the result is same: They may not have broken the commercial law of the land, but they have broken the Law of God and in the words of the prophet, they have robbed their neighbors of their inheritance.
In these days of capitalism (and I have to say, capitalism in itself is not a sin), we have seen more and more land-grabbing by the rich (and national conglomerates) by legal means, forcing the less fortunate to leave the homes their families had owned for generations. However, in the name of free market economy, we simply accept this as a fact of life, but it remains a wickedness in the eyes of God.
Food for thought.
「他們貪圖田地就佔據．貪圖房屋便奪取．他們欺壓人、霸佔房屋和產業。」 (彌2:2)
摩西的律法吩咐以色列人不能「賣斷」自己祖宗的產業，故此每到「千禧年」，凡已賣的田產，都要物歸原主的(利25) 。這不但可防止以色列人中間有人會一直陷於貧困當中，也防止富者過份的積財。
因這原故，當亞哈王強佔拿伯的家業時，就遭到先知以利亞嚴厲的責備，說他“賣了自己（的靈魂）” ，更預言他家中的男丁全要被剪除（王上21:20-21）。
在彌迦的時代那些有財有勢的人，竟因貪婪，順從亞哈的計謀 （6:16），圖謀佔據別人的房屋產業(2:1-2) 。值得留意的是，彌迦指他們像亞哈一樣，不是用強權來奪取，乃用計謀來強迫別人賣掉安居的家業(2:9)。雖然他們未必觸犯商業的法例，卻干犯了神的心意；故此先知說他的行徑如同「奪取」了(2:2)！
今天在資本主義的社會中(註：資本主義本身並非是罪) ，我們常見有財有勢，特別是跨國公司，以合法的手段來買地發展，往往強迫平民百姓要遷離多代棲身的祖居，他們的「安樂家」(2:9) 。在提倡「自由市場」之餘，我們往往忘記了神的心意！這是值得我們反思的！
We shall learn from 3:12 that this message was delivered in the early reign of Hezekiah; it was a message of rebuke against the leaders and the (false) prophets:
3:1-4—Charges against the Leaders and Rulers
(1) What kind of imagery does Micah use to describe the injustice of the leaders and the rulers? (vv. 2-3)
(2) What does this depiction reveal about the wickedness of the leaders and the rulers?
(3) Who were these leaders and rulers?
(4) What will such wickedness mean to those who still wish to maintain their relationship with the Lord, especially in times of trouble? (v. 4)
3:5-8—Charges against the (False) Prophets
(5) What should the responsibilities of the prophets be among God’s people?
(6) With what attitude should they serve?
(7) With what attitude did these (false) prophets serve? (v. 5)
(8) What is the judgment pronounced by God upon them? (vv. 6-7) What would it mean to them in practical terms?
(9) In what ways is Micah different from these (false) prophets? (v. 8)
(10) What then might be the mark of a genuine servant of the Lord today?
3:9-12—Charges against All Leaders
(11) What kinds of leaders were included in this rebuke?
(12) Consider the list of charges laid against them (vv. 9-11): How would you describe such a society which still bore the name of the Lord?
(13) What judgment is being pronounced upon them? (v. 12)
(14) Do you think they would listen? Why or why not? (see Jer. 26:17-19)
(15) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
這段是責備官長和（假）先知的信息。當我們讀到3:12時，就會曉得這段的默示是在希西家王早期時傳講的：
3:1-4—責官長與首領
(1) 彌迦用什麼來比喻官長與首領的罪行？(3:2-3)
(2) 這比喻怎樣顯出他們的大惡？
(3) 這些官長和領袖是誰？
(4) 為何他們會在遭殃的時候求告神？結果會怎樣？(3:4)
3:5-8—對（假）先知的責備
(5) 作為先知，他們的首要責任該是什麼？
(6) 他們作先知該有的態度是什麼？
(7) 但這些先知事奉的心態卻是怎樣的？(3:5)
(8) 神向他們宣告什麼審判？(3:6-7) 這對作先知的有什麼特別作用？
(9) 彌迦與他們有什麼分別(3:8)
(10) 既是這樣，你認為今天作真正的神僕當有什麼標誌？
3:9-12—對所有領袖的責備
(11) 這些責備包括了那些作領袖的？
(12) 試細列這裡所指出的罪行(3:9-11) ：你會怎樣形容這仍背負著神的名字的社會？
(13) 神向他們宣告什麼審判？(3:12)
(14) 你認為他們會聽嗎？為什麼？(見耶26:17-19)
(15) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“Therefore because of you, Zion will be plowed like a field; Jerusalem will become a heap of rubble, the temple hill a mound overgrown with thickets.” (Mic. 3:12)
When you read the charges laid against the leaders in Micah’s time, you have to be alarmed by the wickedness of God’s people, especially when you consider that it could happen under the leadership of a relatively godly king in Hezekiah.
The list of charges included the following:
- Micah charged the king and the princes, who would be judging the people, with despising justice and distorting what was right (3:9). In other words, they did not follow the law and passed judgment likely based on favoritism and bribes. Worse, they themselves were involved in building up their power with violence. Where could one go to seek justice? Why would one want to live in such a society?
- The priests who should be teaching the law of the Lord and in the midst of such atrocity should at least serve as the conscience of the nation. As it turned out, all they cared about was to make money for themselves;
- The prophets should preach the words of God without fear, like Elijah and Elisha. But they could not be counted on; like the priests, they sided with the wicked and prophesied lies for the sake of money; and
- All of them thought what they did was fine with God and said in essence, “See, aren’t we living in relative peace and prosperity? God is still with us!”
If you were living in such a society, would you have any hope? The fact is, we are living in a society not any better than Micah’s, and yet the prophet did not lose hope, but faithfully served the Lord, teaching only what God has told him, being filled with the power of the Holy Spirit (3:8). This is the mark of a genuine servant of the Lord.
And, his faithful service even reaped its fruit in his time as the elders in Jeremiah’s time (more than a hundred years later) testified, “Micah of Moresheth prophesied in the days of Hezekiah king of Judah. He told all the people of Judah [and the elders quoted Micah 3:12]…Did Hezekiah king of Judah or anyone else in Judah put him to death? Did not Hezekiah fear the Lord and seek his favor?” (Jer. 26:18-19).
Brothers and sisters in Christ, as tough as our current situation appears to be, let’s learn from Micah and be faithful to our charge. Who knows if God might choose to do same as He did with Hezekiah, causing our leaders, rulers and clergies to repent?
「所以因你們的緣故、錫安必被耕種像一塊田、耶路撒冷必變為亂堆、這殿的山必像叢林的高處。」 (彌3:12)
讀到彌迦所列出以色列的首領各樣的罪行時，我們不禁有點吃驚，因為那時是希西家王當政的時候。
彌迦所列的罪行包括：
- 官長斷案時，竟然「厭惡公平」、「屈枉正直」(3:9)。這些官長 (princes) ，若不包括希西家，也必包括他的眾子。意思是，他們斷案是偏私或受賄的。更糟的是，他們以強暴來建立勢力。這樣，百姓能到那裡找公理？誰願意住在這樣的社會中？
- 至於祭司們：他們該是以神的律法教導百姓的；特別在罪惡滿貫的社會中，他們該是社會的良知！誰知，他們竟「為雇價」而施訓誨 (3:11);
- 至於先知們：他們本該像以利亞和以利沙一樣，無懼的傳講神的話。誰知，他們也像祭司一樣，「為吃」而傳假信息(3:5) ；
- 更甚的是，他們一同自欺說：“耶和華不是在我們中間麼？災禍必不臨到我們。” (3:11)
試問，這樣的一個社會還有希望嗎？事實上，我們今日所處的社會並不比彌迦時代的好；然而，先知卻絕對沒有失去盼望，仍忠心的靠著神的靈“向雅各說明他的過犯、向以色列指出他的罪惡” (3:8) 。這正是神僕人的典範！
結果，他忠心的勞苦並沒有徒然。在百多年後的耶利米時代，我們就讀到當時的長老所作的見證說：“當猶大王希西家的日子、有摩利沙人彌迦對猶大眾人預言說(指彌迦書3:12的話)……希西家豈不是敬畏耶和華、懇求他的恩麼？耶和華就後悔、不把自己所說的災禍降與他們……” (耶26:18-19)
弟兄姊妹，我們的現況雖然困難，讓我們學習彌迦的榜樣，忠於所託。誰曉得神是否也像希西家時代一樣，叫長老、官長和神僕一同悔改。
4:1-5—Restoration of Yahweh’s Worship beyond Israel
(1) When will these things happen? (v. 1)
(2) The promise of a new temple (v. 1):
a. How does the promise in 4:1 contrast with the curse in 3:12?
b. How will it come about? (see Jn. 2:21)
(3) The nations (v. 2)
a. What does the promise of v. 2 signify?
b. How will it happen? (see Rom. 1:16; Eph. 3:8; Gal. 3:14)
(4) World Peace (vv. 3-4)
a. What is the ultimate solution for world peace?
b. Why? (Eph. 2:14-18)
c. How can we be sure that all these promises will come to pass? (v. 4b)
(5) Commitment (v. 5)
a. How different would Israel be in the last days? (v. 5)
b. Will it apply to Israel only?
4:6-13—Restoration of Israel—these verses are like a two-edge sword that cuts both ways:
(6) What will the nations do to Zion? (v. 11)
(7) What does the Lord use to depict their sufferings in the hands of the Babylonians? (vv. 9-10)
(8) What is God’s plan that is not known to the nations? What will happen to them? (vv. 12-13; see today’s meditative reflection article also)
(9) “In that day”, upon the punishment of the nations (vv. 6-8)
a. The Lord promises to gather their exiles back: Why does the Lord refer to them as “the lame”? (This is a rare word used only two other times in the OT: Gen. 32:31 and Zeph. 3:19.)
b. Many nations in history have vanished without a trace, what does the preservation of a remnant of Israel show?
c. How does this promised restored nation differ from the former Israel, especially, who will be their king and for how long? (v. 7)
(10) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
4:1-5—萬民流歸聖山
(1) 這事情會在什麼時候發生？(4:1)
(2) 神殿的應許(4:1)
a. 4:1的應許與3:12的審判是一個怎樣的對照？
b. 這應許是怎樣成就的？(見約2:21)
(3) 萬國(4:2)
a. 4:2的應許要顯示什麼？
b. 會怎樣成就的？(參羅1:16；弗3:8；加3:14)
(4) 世界和平(4:3-4)
a. 導致世界和平最終極的原因是什麼？
b. 為什麼？(弗2:14-18)
c. 我們怎樣知道這應許一定會成就？(4:4b)
(5) 對以色列的承諾(4:5)
a. 在末後的日子，以色列與以前有什麼最重要的改變？
b. 這單是以色列的改變嗎？
4:6-13—錫安的復興—這段應許如同兩刃的利劍，有兩方面的結果：
(6) 列國要怎樣對待錫安？(4:11)
(7) 神如何形容錫安在巴比倫手中要受的苦？(4:9-10)
(8) 列國所不曉得的神的意念是什麼？他們將遭遇到什麼結局？(4:12-13; 亦參今天靈修默想小品)
(9) 「到那日」，當列國遭審判時(4:8)
a. 神應許餘剩之民歸回：為何稱他們為瘸腿的？(瘸腿這字在舊約甚少使用，除創32:31；番3:19)
b. 世上有不少邦國完全消失了(像巴比倫) ，但神給以色列留餘剩的，是要顯出什麼？
c. 這復興的以色列與以前有什麼重要分別？(4:7)
(10) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“But they do not know the thoughts of the LORD; they do not understand his plan, that he has gathered them like sheaves to the threshing floor.” (Mic. 4:12)
As Micah prophesies the gathering of nations against Israel, he points out that the nations have no idea that they are only instruments in the accomplishment of God’s plan. Waltke calls this “God’s Secret Strategy”. Allow me to quote from his commentary on this secret plan of the Lord as follows:
“Their hubris is all part of God’s plan (cf. Is.10:5-11). They are unwitting tools of their own destruction, for the Lord is using their animosity and pride to bring about their own defeat, just as He outwitted Satan in the cross of Jesus Christ (cf. 1 Cor. 2:7-8). They gather against Jerusalem, but really it is the Lord who gathers them; they plan to lay bare the Temple precincts, but the Lord will break them; they come to strip Jerusalem, but instead they will be stripped, and the wealth they leave behind will be offered up to the Lord. Sheaves on the threshing-floor (v. 12) pictures victims brought to a place of judgment (cf. Isa. 21:10; Jer. 51:33; Hos.13:3), and thresh (v. 13) pictures the punitive act itself (Amos 1:3). They exhorted one another in their self-will to rid the earth of the Lord’s presence, now the Lord commands Zion to rid the earth of them. The ox pulling the threshing-sledge represents people of God. She is supernaturally equipped with horns of iron, symbolizing her invincibility, and with hoofs of bronze, with which she treads the pride and pretensions of the enemy exceedingly fine. The prophecy began to be fulfilled when God slaughtered the Assyrian imperial horde at the gates of Jerusalem. Jeremiah may have had it in mind when he likened Babylon to a threshing-floor (Jer. 51:33). The promise, not completely fulfilled, passed into the heritage of the church, where it continues to find its spiritual fulfilment (Matt. 16:18). God is appropriately called Lord of all the earth, for His secret strategy includes victory over all nations.”
(DOTC, Micah, 180)
「他們卻不知道耶和華的意念、也不明白祂的籌畫．祂聚集他們、好像把禾捆聚到禾場一樣。」 (彌4:13)
當彌迦預言到將會有許多國的民來聚集攻擊以色列時，他指出這些國家是不曉得他們只是神的工具，用來成就神的計劃的。舊約學者Waltke就稱這為“God’s Secret Strategy/神的秘密策略” 。容許我與你們分享他的分析：
“他們的狂妄自大是神計劃的一部份(參賽10:5-10) 。他們不知不覺地成為自毀的工具，因為神用他們的仇恨和驕傲帶給他們失敗；正如神藉著基督在十字架上擊敗撒但一樣（參林前2:7-8）。他們聚集攻擊耶路撒冷，事實上是神把他們召聚起來的；他們計劃夷聖殿為平地，神卻要打碎他們；他們要玷污耶路撒冷，但卻是被玷污的；他們的貨財要被獻給神。禾場上的禾捆（參賽21:10; 耶51:33；何13:3) 和踹穀(3:13) 是指審判的本身(摩1:3) 。他們彼此互勉，要從地上除掉神，現在神卻吩咐錫安來除掉他們。那些推動踹穀機的是代表神的子民。他們被神配以鐵角，象徵他們不能被勝過；銅蹄是用來踐踏敵人，使他們的狂傲和自負成為粉碎。這個預言在亞述軍在耶路撒冷城外被神所殺戮開始得到成就。耶利米曾預言巴比倫要變成踹穀的禾場，可能是論到這預言(耶51:33)。這未完全應驗的預言現為教會所承接了，正在靈意上不斷的應驗（太16:18）。這裡稱神為「普天下的主」是合宜的，因為祂那「秘密的計劃」是要勝過世上所有的邦國。” (DOTC, Micah, 180)
5:1-5a—The Promised King of Israel from Bethlehem
(1) This promise is given within the current setting (this oracle begins with “And now” which the NIV misses), i.e. the attack by the Assyrians who would strike Hezekiah’s cheek with a rod, a sign of humiliation:
a. Where will this ruler come from? (v. 2; 1 Sam. 17:12)
b. While this was David’s home town, why then would Micah emphasize that it was in fact “small among the clans of Judah”?
c. How does His origin differ from those of any previous kings of Israel?
(2) His appearance (v. 3)
a. Why would Israel be abandoned? (see vv. 10-15)
b. Who is the woman who will labor to bear that Son? (Isa. 7:14; 9:6-7)
c. How did Jesus Christ fulfill this prophecy? (Matt. 1:18ff; Lk. 2:1-7)
d. Who are the rest of His brothers who will “return” (a nuance of conversion; Waltke) to join the “sons of Israel”? (see Heb. 2:11)
(3) How does this prophecy which combines the power to rule (v. 2) with the gentleness to shepherd (v. 4) echo the prophecies of Isaiah 40:10-11 and the words of the Lord Jesus in John 10:11?
(4) Why does Micah say “He will be our peace”? (Eph. 2:14; Isa. 9:6)
5:5b-9—Deliverance and Triumph
(5) Since the prophet foretells the destruction of Israel by the Assyrians (1:6), this deliverance does not refer to their current attack by the Assyrians, but future conflicts with nations as symbolized by the Assyrians:
a. Who will be their deliverer? (vv. 6, 9)
b. Why would Micah call those commanders “shepherds”? (v. 5; seven and even eight is an expression of a sufficient number — Eccl. 11:2)
c. What analogy does Micah use to depict their triumph in v.8?
d. Why are they also likened to dew and showers among the nations? (v. 7; see Ps. 133:3; Deut. 32:2; Ezek. 34:26)
e. What kind of triumph do you think is being foretold?
5:10-15—Judgment and Cleansing
(6) Why should such a glorious promise of triumph be preceded by God’s vengeance?
(7) A list of things will be destroyed (vv. 10-13):
a. What does the destruction of horses, chariots, cities and stronghold signify? (vv. 10-11)
b. What does the destruction of witchcraft and idols etc. mean to accomplish? (vv. 12-14)
(8) What should such punishments of God’s people mean to the nations?
(9) What if they also follow the example of Israel? (v. 15)
(10) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
5:1-5a—從伯利恆出來的王
(1) 這應許的背景是「現在/and now」，即指亞述擊打希西家王臉（即侮辱他之意）之時：
a. 這應許的王將從那裡而來？(5:2; 參撒上17:12)
b. 伯利恆既是大衛的家鄉，為何卻說它在猶大諸城中為小？
c. 這王的根源與以前以色列眾王有什麼分別？
(2) 祂的出現(5:3)
a. 為何神把以色列交付敵人？(見5:10-15)
b. 那產子的婦人是誰？(亦參賽7:14; 9:6-7)
c. 這預言怎樣得應驗？(太1:18ff; 路2:1-7)
d. 這掌權者 “其餘（必歸到以色列人）的弟兄” 是誰？(見來2:11)
(3) 這既有掌權大能，亦有牧者的溫柔的王是誰？(賽40:10-11；約10:11)
(4) 彌迦為何說：“祂必作我們的平安” ？(參弗2:14；賽9:6)
5:5b-9—拯救與勝利
(5) 先知一早已預言以色列會被亞述所滅(1:6) ，這裡的拯救不是指到目前或很快將臨的亞述攻擊，乃是指藉著亞述來代表將來要攻擊以色列的列國：
a. 誰是那拯救者？(5:6, 9)
b. 為何彌迦稱那些被立的領袖為「牧者」？(註：“七個、甚至八個” 是足夠的喻意；參傳11:2)
c. 彌迦用什麼來比喻他們的勝利？(5:8)
d. 為何也以露水與甘霖來比喻他們？(5:7；參詩133:3；申32:2；結34:26)
e. 你認為這預言是指什麼勝利？
5:10-15—審判與潔淨
(6) 為何神的審判要在這榮耀的應許之先施行？
(7) 要除滅的東西包括(5:10-13) ：
a. 剪除馬匹、戰車、城邑與保障是要顯示什麼？(5:10-11)
b. 除滅占卜與偶像等與復興有何重要性？(5:12-14)
(8) 列國該從神對以色列嚴肅的對待有什麼領會？
(9) 若他們沒有如此領會，會帶來什麼後果？(5:15)
(10) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times.” (Mic. 5:2)
It is amazing that Micah, as inspired by the Holy Spirit, foretold the birth of Jesus Christ more than 700 years before His birth. Of course, the skeptics like to dispute that this prophecy may not be referring to the birth of Jesus as the Messiah. However, this prophecy is unique in several ways:
(1) It mentions this ruler of Israel has its origin from old, from ancient times (Mic. 5:2). The more appropriate meaning of “from of old” is translated by other versions like the Authorized Version as “from Everlasting”. This indisputably rules out any human king and points to a Divine King as Isaiah 9:6 makes plain:
“For to us a child is born, to us a son is given, and the government will be on His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace”;
(2) This Divine King, just as Isaiah says, is to be born as a child and that is affirmed here by Micah that He will be brought forth by a woman in her labor (Mic. 5:3); and
(3) Just as Isaiah also points out, this Messiah King will be our peace (Mic. 5:5). This is affirmed by the Apostle Paul as he refers to Jesus Christ saying, “He is our peace” (Eph. 2:14).
Of course, this prophecy was marvelously fulfilled at the birth of Jesus Christ who was born of Mary (Matt. 1:18-25) and of all places, in the little town of Bethlehem (Lk. 2:1-7) under circumstances only God could have control over.
「伯利恆以法他阿、你在猶大諸城中為小、將來必有一位從你那裡出來、在以色列中為我作掌權的．他的根源從亙古、從太初就有。」 (彌5:2)
彌迦預言基督的降生地實在是奇妙的，惟有是聖靈的感動才能在主降生之前能準確的預言：祂不是出生在錫安、聖山之地，而是在人數稀少的伯利恆城。不過，一些好懷疑的學者卻解釋說這預言並非指基督耶穌的降生而言的。但這預言獨特之處是不容否定的：
(1) 這裡清楚的指出，這將臨的以色列王，他的根源是“從亙古、從太初就有” 。英譯欽定本將“從亙古” 譯為“自永恆” 的(everlasting) 。這就指出這君王不像一般大衛的後裔只是人而已，他更是神；就如以賽亞所預言的：“因有一嬰孩為我們而生、有一子賜給我們．政權必擔在他的肩頭上．他名稱為奇妙、策士、全能的神、永在的父、和平的君”( 賽9:6-7) ；
(2) 這神聖的王不是一出現就作王的，乃是要降生成為嬰孩（像以賽亞所言），這也是彌迦所預言說要被婦人所產下的(5:3) ；
(3) 正如以賽亞所言，祂是和平之君，彌迦也說：”He is our peace/必作我們的平安” (5:5a) 。使徒保羅在以弗所書2:14也相應的說：“He is our peace” （和合本譯作“祂使我們和睦”）。
以上預言的幾個要點充份的指出彌賽亞的神性和人性，並要成就救恩，加上出生之地為伯利恆，都完全應驗在我們的主耶穌基督的身上了(參太1:18-25；路2:1-7)。
With the introduction of the Messiah King, the last two chapters may be called, “Hope in Darkness” beginning with “darkness” in the form of a formal legal charge laid against Israel by the Lord:
6:1-2—A Call to Lay a Charge
(1) Whom does the Lord ask Micah to call to be His witness against Israel?
(2) Why does He call these everlasting foundations to be His witness? (The better translation of “everlasting” is “ancient”—see Waltke, 193)
6:3-5—The Opening Statement of the Accuser—in the form of two rhetorical questions which are answered by the Lord Himself:
(3) What is God’s answer to the first question of “what”? (v. 4a)
(4) Why does He highlight the Exodus event? What is its significance to the nation of Israel and their relationship with God? (Exod. 19:4-6)
(5) What is God’s answer to the second question of “how”? (vv. 4b-5)
a. The incident of Balak/Balaam occurred in Shittim (Num. 22-24) in which curses were turned to blessings by God: why is it mentioned here as an answer?
b. As they crossed the Jordan and set foot on the Promised Land, they landed at Gilgal (Jos. 4:19); what “righteous acts” were performed by God for them in the process?
(6) What is the implication of these two rhetorical questions and their answers?
6:6-8—What God Requires of Us—The prophet, on behalf of the Lord, lays out the proper response of the people in view of what God has done for them (having delivered them from slavery in Egypt and made them into a covenant nation with the Lord as their God) and how God has performed His righteous acts (with love, mercy and blessings):
(7) What should their basic response be? (v. 6a)
(8) How should they not express it? (v. 7) Why not?
(9) What does the Lord require instead? (v. 8)
a. What is meant by acting justly?
b. What is meant by to “love mercy”?
c. What is meant by
- To walk with God?
- Humbly?
- As “your God”?
7:9-16—Israel’s Sins and Punishment (Note: v. 9 is too uncertain and is variously translated)
(10) List all the sins depicted of the city (the marketplace) in vv. 10-12
a. What kind of picture is painted of the city?
b. How is it compared to your city today?
(11) List the coming destructions mentioned in vv. 13-15
a. What is the sum of all these punishments?
b. What will be their fate as a nation? (v. 16b)
(12) In pronouncing their punishments, the deeds of two kings (father and son) are mentioned. In particular:
a. What are the statutes of Omri? (1 Ki. 16:25-27)
b. What are the practices of Ahab’s house? (1 Ki. 16:29-33)
(13) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
介紹了這將臨的彌賽亞王後，最後兩章可以稱為「黑暗中的希望」。不過，「黑暗」仍先提：神藉著法庭式的程序，先向以色列提出控訴：
6:1-2—吩咐先知提出起訴
(1) 神吩咐先知呼喚誰為祂作證？
(2) 為何呼叫這些「永久的根基」作證？(“永久” 較佳的繙譯為“從古已有”[Watlke, 193])
6:3-5—訴訟的開場白—是以兩個反詰的問題作為開始：
(3) 第一個問題“我向你作了什麼” ：神如何回答？(6:4a)
(4) 為何神以出埃及的事作答？這事件對以色列和他們與神的關係有什麼重要性？(見出19:4-6)
(5) 第二個問題其實是問“how/怎樣” ：神又如何回答？(6:4b-5)
a. 巴勒與巴蘭的事情是在什亭發生的(民22-24) ；神使咒咀化為祝福：為何藉此作答？
b. 他們過約但河進入應許地時，踏足之地正是吉甲(書4:19) ：這過程中神行了什麼公義的作為？
(6) 這兩問兩答要表達什麼？
6:6-8—神對人的要求—神既作了這些在他們身上，先知就代神把他們該有的回應道出：
(7) 他們基本的回應當是什麼？(6:6a)
(8) 他們不足夠的回應是什麼？(6:7) 為什麼？
(9) 神真正對他們的要求是什麼？(6:8)
a. 行公義為何如此重要？
b. 好憐憫是什麼意思？
c. 與神同行是什麼一回事？
d. 什麼是存謙卑的心與神同行？
e. 「你的神」又是什麼意思？
7:9-16—以色列的罪與審判(註：6:9真正的繙譯不詳)
(10) 試列出城中各種的罪行(6:10-12)
a. 這城被繪出的圖片是什麼？
b. 與今天你所居住的城有什麼相彷之處？
(11) 試列出各樣將臨的審判(6:13-15)
a. 這些審判的總和是什麼？
b. 他們作為一個邦國的命運會怎樣？(6:16b)
(12) 在宣告他們的終局時，兩個君王(父子) 的惡行特別被指出：
a. 暗利的惡規是指什麼？(王上16:25-27)
b. 亞哈一家的惡行與計謀是指什麼？(王上16:29-33)
(13) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“My people, what have I done to you? How have I burdened you? Answer me.” (Mic. 6:3)
Yesterday we reflected on that marvelous prophecy about the birth of Christ, of all places, in the little town of Bethlehem, and today we read about the ongoing apostasy and social wickedness of God’s people. On the one hand, we need to know that we are really no better than the Israelites — their sins are our sins. On the other hand, we cannot help but ask why — why would this holy and majestic Creator God send His Son for rebellious and ungrateful people like us?
As we approaching the celebration of yet another Christmas, allow me to share with you the lyrics of song penned by William Young Fullerton (1857-1932) as he also asked the same question:
I Do Not Know Why He Whom Angels Worship
1
I cannot tell why He, whom angels worship,Should set His love upon the sons of men,
Or why, as Shepherd, He should seek the wand’rers,
To bring them back, they know not how or when.
But this I know, that He was born of Mary,
When Bethl’hem’s manger was His only home,
And that He lived at Nazareth and labored,
And so the Savior, Savior of the world, is come.
2
I cannot tell how silently He suffered,As with His peace He graced this place of tears,
Or how His heart upon the Cross was broken,
The crown of pain to three and thirty years.
But this I know, He heals the broken-hearted,
And stays our sin, and calms our lurking fear,
And lifts the burden from the heavy laden,
For yet the Savior, Savior of the world, is here.
3
I cannot tell how He will win the nations,How He will claim His earthly heritage,
How satisfy the needs and aspirations
Of east and west, of sinner and of sage.
But this I know, all flesh shall see His glory,
And He shall reap the harvest He has sown,
And some glad day His sun shall shine in splendor
When He the Savior, Savior of the world, is known.
4
I cannot tell how all the lands shall worship,When, at His bidding, every storm is stilled,
Or who can say how great the jubilation
When all the hearts of men with love are filled.
But this I know, the skies will thrill with rapture,
And myriad, myriad human voices sing,
And earth to heaven, and heaven to earth, will answer:
At last the Savior, Savior of the world, is King.
(Tune: Londonderry Air)
「我的百姓阿、我向你作了甚麼呢？我在甚麼事上使你厭煩？你可以對我證明。」 (彌6:3)
昨天我們思想到那美妙的預言，是先知在主耶穌降生前七百多年已論到祂降生之地—不是在聖山所在的耶路撒冷，乃是在人數稀少的伯利恆城。今天的經文繼續論到神子民的惡行。這使我們不禁的問，為何神竟如此眷顧這些叛逆的百姓！不過我們需要承認，我們並不比以色列人好—他們的罪，也就是我們的罪。故此，我們要同樣的希奇，為何神竟差祂的兒子降世來拯救我們這些叛逆、不曉得感恩的人。William Young Fullerton (1857-1932) 因此寫出以下一首美麗的詩歌，名叫「我不知道」：
我不知道天使所拜的君王，為何這樣愛憐世上罪人， 為何又像牧人去尋找迷羊，引領他們歸回祂的羊圈， 但我知道，祂從馬利亞而生，卑微降生在伯利恆馬槽， 居住長大在拿撒勒辛苦作工，
我深知救主，為世人今已來到。
我不知道祂如何默然受苦，將祂平安安慰這流淚谷， 祂又如何在十字架上心碎，三十三年換來痛苦冠冕。 但我知道，祂手醫治我心傷，除我罪惡使我恐怖消散， 凡擔重擔的人都能享受安息，
因我的救主，為世人祂在這裏。
我不知道祂如何能得民心，如何承受祂屬地的產業， 無論何人不論何處或善惡，祂又如何滿足他們需要。 但我知道，眾人必見祂榮光，所撒的種祂必親自收割， 必有一日公義的日頭要普照，
那時我救主，必定被世人知道。
我不知道全地要如何敬拜，祂發一言立時風浪平靜， 當人的心充滿豐富的主愛，誰能說盡其中極大喜悅， 但我知道，天空要響徹歡呼，千萬世人要引聲而高唱， 天上傳揚地上眾口同聲說道，
畢竟我救主，祂來到世上做王。(調用Londonderry Air)
This is the last oracle by Micah, continuing with a message of “hope in darkness”:
7:1—The Lament of the Prophet
(1) What does he lament about?
(2) Why does he take it so personally?
7:2-4a—Reiteration of Social Ills—Micah repeats social ills that he has already accused Israel of, including violence, bloodshed and injustice by the powerful:
(3) What is the emphasis in this reiteration? (v. 3b)
(4) What does the metaphor of brier and thorn hedge depict? (v. 4a)
7:4b-6—Day of God’s Visitation
(5) Micah says because of their sins, it is “the time of your confusion” (v. 4b)
a. From the description in vv. 5-6, do you think it is a depiction of their sins or their judgment? Why?
b. What does this picture remind you of?
7:7-13—Hope in the darkness
(6) As the prophet expresses hope on behalf of his people (vv. 7-10):
a. Does he realize that they have sinned and their calamities come from God? (v. 9a)
b. What then is the basis of his hope? (vv. 7, 9b)
c. Will not seeing “His righteousness” mean more judgment? Why would it bring him hope? (1 Pet. 3:18)
d. What will happen to their enemy? (v. 10)
(7) In prophesying the day of restoration of Israel (vv. 11-13)
a. Do you think the promise of the rebuilding of walls and extension of boundaries is physical or spiritual?
b. Why will peoples from sea to sea come to them? (4:1-2)
7:14-20—Final Prayer and Praise
(8) With the hope of restoration, what does the prophet pray for his people? (v. 14)
(9) Why does he refer to them as living “by itself” (see Num. 23:9; Deut. 33:28)
(10) What is God’s answer to the prophet? (v.15)
(11) What wonders might He be talking about? (vv. 16-17)
(12) In response of God’s answer, the prophet bursts into praise (vv. 18-20)
a. The name, Micah means, “Who is like Yah(weh)”: what causes him to exclaim his own name? (vv. 18-19; see Exod. 34:6; Ps. 103:8-12)
b. What does he recognize as the basis of this restoration? (v.20)
(13) As we come to the end of the book of Micah, take a bit of time to reflect on your notes or scan through the book once again, and see what might the key messages be to you and how you can apply them to your life.
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
這是彌迦最後一段的信息，仍顯出「黑暗中的希望」：
7:1—先知的哀鳴
(1) 先知為什麼而哀歎？
(2) 你認為這是他個人的哀歎，還是道出神的哀歎？為什麼？
7:2-4a—再述社會不義的罪
(3) 在重複責備強暴、流人血和賄賂等社會的罪行時，他在此加上的強調是什麼？(7:3b)
(4) 他用蒺藜和荊棘的比喻來表達什麼？(7:4a)
7:4b-6—神降罰的日子
(5) 這日子也是他們擾亂不安之時(7:4b)：
a. 7: 5-6所形容的是他們的罪況，還是神的審判？
b. 這記述使你想起近代什麼歷史呢？
7:7-13—黑暗中的希望
(6) 先知在此代民發出希望的信息(7:7-10)
a. 他是否知道所得的審判是罪的後果？(7:9a)
b. 既是這樣，希望的基礎在那裡？(7:7, 9b)
c. “見祂的公義” 豈不帶來更多的審判嗎？何來盼望呢？(見彼前3:18)
d. 他們的仇敵將會如何？(7:10)
(7) 以色列的復興(7:11-13)
a. 你認為7:11的復興是屬靈意的，還是物質的？
b. 為何到那日，人要從這海到那海的歸到以色列？(見4:1-2)
7:14-20—最後的禱告和讚美
(8) 既有這些盼望，先知怎樣為民祈求？(7:14)
(9) 為何稱他們為「獨居的民」？(參民23:9；申33:28) ？
(10) 神怎樣回答他？(7:15)
(11) 神說要顯什麼奇事？(7:16-17)
(12) 因著神的回答，先知發出讚美(7:18-20)
a. 是什麼使他讚歎說：“有何神像祢” (這正是「彌迦」名字的意思）？(7:18-19；出34:6；詩103:8-12)
b. 這復興的盼望的緣由是什麼？(7:20)
(13) 在讀完這書信時，讓我們用一點時間，翻閱全書(或自己所寫下的要點），看看這書信給我們的主要提醒是什麼。你會怎樣應用在你的生命中?
“Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance? You do not stay angry forever but delight to show mercy.” (Mic. 7:18)
As we draw our study of the Book of Micah to a close, allow me to share with you some of the lessons from the book as shared by Chuck Swindoll:
“First, a messenger may be from an obscure place, but God’s power gives him or her all the clout needed. I want to bring a word of encouragement to those of you who serve in what some might call insignificant places. You may be in a place far removed from all glamour and glitter, you may feel woefully unimportant, but the presence and power of God gives you all the clout you need. Be encouraged by Micah’s model and message. We need every person who ministers in the obscure spots of our nation and our world. Just keep serving God faithfully, wherever He’s placed you, for however long he’s placed you there.
“Second, in times of need, God gives His faithful messengers a word in due season. Be encouraged, you who speak for God in a decadent era like ours. It is the horror of our times that gives us a basis, for our potent message. If it weren’t for the needs of our land, we really wouldn’t have a message that strikes a needed blow for God’s truth. In times of greatest need, a nation is given God’s strongest messages.
“Third, the key to living a godly life can be stated very simply. It isn’t complicated. It isn’t a lot of fancy formulas or a whole bunch of multi-step programs. It does not require years of schooling or a brilliant intellect. What does the Lord require of us? To act justly, to love mercy, to walk humbly with Him — that’s the heart of it: to be committed to caring that the right and fair thing be done; to respond with a heart of mercy to those around us; to be humble in all things.” (The Living Insight Study Bible, 946)
「神阿、有何神像你、赦免罪孽、饒恕你產業之餘民的罪過、不永遠懷怒、喜愛施恩。」 (彌7:18)
當我們讀完了整本彌迦書時，容許我用Chuck Swindoll的感想來總結我們從這書卷所學到的一些功課：
“第一：被差者可能出身寒微，但神的能力能給他所需的影響力。我想給你們當中那些在人看來不大重要的崗位事奉的人幾句勉勵的話。你可能處於遠離光彩、輝煌的地方，你可能自覺甚為不重要；但是神的同在與能力足叫你擁有所需的影響力。讓彌迦的榜樣和信息成為你的鼓勵。我們需要在世上不被留意的每一角落事奉的人。在神所安排你的地方、也按著神給你的時候（或長或短），忠心的事奉吧；
第二：在正需要的時候，神會賜合宜的話給那忠心的差役。你們在我們這敗壞世代作神代言的人，要得鼓勵。正因這時代的可怕，我們需要有力的信息。如果我們這地不是有這樣的需要，我們就不會得到為神真理痛擊時弊的信息。就是在最有需要的時候，神就賜給那地最強烈的信息。
第三：活出敬虔的鑰匙是可以很簡單的傳出。這不用高深的、很多漂亮的公式、或是多種程序的系統。不用多年的進修或高超的智慧。神向我們要的是什麼呢？行公義、好憐憫、存謙卑的心與祂同行—這就是其精髓：要堅定關心那些公正、公允的事情；用憐憫的心對待我們周圍的人；在凡事上要謙卑。”
(The Living Insight Study Bible, 946)