Here is, I. The prophet's prayer to God to take care of his own people, and of their cause and interest, Mic 7:14. When God is about to deliver his people he stirs up their friends to pray for them, and pours out a spirit of grace and supplication, Zac 12:10. And when we see God coming towards us in ways of mercy, we must go forth to meet him by prayer. It is a prophetic prayer, which amounts to a promise of the good prayed for; what God directed his prophet to ask no doubt he designed to give. Now, 1. The people of Israel are here called the flock of God's heritage, for they are the sheep of his hand, the sheep of his pasture, his little flock in the world; and they are his heritage, his portion in the world. Jacob is the lot of his inheritance. 2. This flock dwells solitarily in the wood, or forest, in the midst of Carmel, a high mountain. Israel was a peculiar people, that dwelt alone, and was not reckoned among the nations, like a flock of sheep in a wood. They were now a desolate people (Mic 7:13), were in the land of their captivity as sheep in a forest, in danger of being lost and made a prey of to the beasts of the forest. They are scattered upon the mountains as sheep having no shepherd. 3. He prays that God would feed them there with his rod, that is, that he would take care of them in their captivity, would protect them, and provide for them, and do the part of a good shepherd to them: "Let thy rod and staff comfort them, even in that darksome valley; and even there let them want nothing that is good for them. Let them be governed by thy rod, not the rod of their enemies, for they are thy people." 4. He prays that God would in due time bring them back to feed in the plains of Bashan and Gilead, and no longer to be fed in the woods and mountains. Let them feed in their own country again, as in the days of old. Some apply this spiritually, and make it either the prophet's prayer to Christ or his Father's charge to him, to take care of his church, as the great Shepherd of the sheep, and to go in and out before them while they are here in this world as in a wood, that they may find pasture as in Carmel, as in Bashan and Gilead.

II.God's promise, in answer to this prayer; and we may well take God's promises as real answers to the prayers of faith, and embrace them accordingly, for with him saying and doing are not two things. The prophet prayed that God would feed them, and do kind things for them; but God answers that he will show them marvellous things (Mic 7:15), will do for them more than they are able to ask or think, will out-do their hopes and expectations; he will show them his marvellous lovingkindness, Psa 17:7. 1. He will do that for them which shall be the repetition of the wonders and miracles of former ages - according to the days of thy coming out of the land of Egypt. Their deliverance out of Babylon shall be a work of wonder and grace not inferior to their deliverance out of Egypt, nay, it shall eclipse the lustre of that (Jer 16:14, Jer 16:15), much more shall the work of redemption by Christ. Note, God's former favours to his church are patterns of future favours, and shall again be copied out as there is occasion. 2. He will do that for them which shall be matter of wonder and amazement to the present age, Mic 7:16, Mic 7:17. The nations about shall take notice of it, and it shall be said among the heathen, The Lord has done great things for them, Psa 126:2. The impression which the deliverance of the Jews out of Babylon shall make upon the neighbouring nations shall be very much for the honour both of God and his church. (1.) Those that had insulted over the people of God in their distress, and gloried that when they had them down they would keep them down, shall be confounded, when they see them thus surprisingly rising up; they shall be confounded at all the might with which the captives shall now exert themselves, whom they thought for ever disabled. They shall now lay their hands upon their mouths, as being ashamed of what they have said, and not able to say more, by way of triumph over Israel. Nay, their ears shall be deaf too, so much shall they be ashamed at the wonderful deliverance; they shall stop their ears, as being not willing to hear any more of God's wonders wrought for that people, whom they had so despised and insulted over. (2.) Those that had impudently confronted God himself shall now be struck with a fear of him, and thereby brought, in profession at least, to submit to him (v. 17): They shall lick the dust like a serpent, they shall be so mortified, as if they were sentenced to the same curse the serpent was laid under (Gen 3:14), Upon thy belly shalt thou go, and dust shalt thou eat. They shall be brought to the lowest abasements imaginable, and shall be so dispirited that they shall tamely submit to them. His enemies shall lick the dust, Psa 72:9. Nay, they shall lick the dust of the church's feet, Isa 49:23. Proud oppressors shall now be made sensible how mean, how little, they are, before the great God, and they shall with trembling and the lowest submission move out of the holes into which they had crept (Isa 2:21), like worms of the earth as they are, being ashamed and afraid to show their heads; so low shall they be brought, and such abjects shall they be, when they are abased. When God did wonders for his church many of the people of the land became Jews, because the fear of the Jews, and of their God, fell upon them, Est 8:17. So it is promised here: They shall be afraid of the Lord our God, and shall fear because of thee, O Israel! Forced submissions are often but feigned submissions; yet they redound to the glory of God and the church, though not to the benefit of the dissemblers themselves.

III.The prophet's thankful acknowledgment of God's mercy, in the name of the church, with a believing dependence upon his promise, Mic 7:18-20. We are here taught,

1.To give to God the glory of his pardoning mercy, Mic 7:18. God having promised to bring back the captivity of his people, the prophet, on that occasion, admires pardoning mercy, as that which was at the bottom of it. As it was their sin that brought them into bondage, so it was God's pardoning their sin that brought them our of it; Psa 85:1, Psa 85:2, and Isa 33:24; Isa 38:17; Isa 60:1, Isa 60:2. The pardon of sin is the foundation of all other covenant-mercies, Heb 8:12. This the prophet stands amazed at, while the surrounding nations stood amazed only at those deliverances which were but the fruits of this. Note, (1.) God's people, who are the remnant of his heritage, stand charged with many transgressions; being but a remnant, a very few, one would hope they should all be very good, but they are not so; God's children have their spots, and often offend their Father. (2.) The gracious God is ready to pass by and pardon the iniquity and transgression of his people, upon their repentance and return to him. God's people are a pardoned people, and to this they owe their all. When God pardons sin, he passes it by, does not punish it as justly he might, nor deal with the sinner according to the desert of it. (3.) Though God may for a time lay his own people under the tokens of his displeasure, yet he will not retain his anger for ever, but though he cause grief he will have compassion; he is not implacable; yet against those that are not of the remnant of his heritage, that are unpardoned, he will keep his anger for ever. (4.) The reasons why God pardons sin, and keeps not his anger for ever, are all taken from within himself; it is because he delights in mercy, and the salvation of sinners is what he has pleasure in, not their death and damnation. (5.) The glory of God in forgiving sin is, as in other things, matchless, and without compare. There is no God like unto him for this; no magistrate, no common person, forgives as God does. In this his thoughts and ways are infinitely above ours; in this he is God, and not man. (6.) All those that have experienced pardoning mercy cannot but admire that mercy; it is what we have reason to stand amazed at, if we know what it is. Has God forgiven us our transgressions? We may well say, Who is a God like unto thee? Our holy wonder at pardoning mercy will be a good evidence of our interest in it.

2.To take to ourselves the comfort of that mercy and all the grace and truth that go along with it. God's people here, as they look back with thankfulness upon God's pardoning their sins, so they look forward with assurance upon what he would yet further do for them. His mercy endures for ever, and therefore as he has shown mercy so he will, Mic 7:19, Mic 7:20. (1.) He will renew his favours to us: He will turn again; he will have compassion; that is, he will again have compassion upon us as formerly he had; his compassions shall be new every morning; he seemed to be departing from us in anger, but he will turn again and pity us. He will turn us to himself, and then will turn to us, and have mercy upon us. (2.) He will renew us, to prepare and qualify us for his favour: He will subdue our iniquities; when he takes away the guilt of sin, that it may not damn us, he will break the power of sin, that it may not have dominion over us, that we may not fear sin, nor be led captive by it. Sin is an enemy that fights against us, a tyrant that oppresses us; nothing less than almighty grace can subdue it, so great is its power in fallen man and so long has it kept possession. But, if God forgive the sin that has been committed by us, he will subdue the sin that dwells in us, and in that there is none like him in forgiving; and all those whose sins are pardoned earnestly desire and hope; to have their corruptions mortified and their iniquities subdued, and please themselves with the hopes of it. If we be left to ourselves, our iniquities will be too hard for us; but God's grace, we trust, shall be sufficient for us to subdue them, so that they shall not rule us, and then they shall not ruin us. (3.) He will confirm this good work, and effectually provide that his act of grace shall never be repealed: Thou wilt cast all their sins into the depth of the sea, as when he brought them out of Egypt (to which he has an eye in the promises here, Mic 7:15) he subdued Pharaoh and the Egyptians, and cast them into the depth of the sea. It intimates that when God forgives sin he remembers it no more, and takes care that it shall never be remembered more against the sinner. Eze 18:22, His transgressions shall not be mentioned unto him; they are blotted out as a cloud which never appears more. He casts them into the sea, not near the shore-side, where they may appear again next low water, but into the depth of the sea, never to rise again. All their sins shall be cast there without exception, for when God forgives sin he forgives all. (4.) He will perfect that which concerns us, and with this good work will do all that for us which our case requires and which he has promised (Mic 7:20): Then wilt thou perform thy truth to Jacob and thy mercy to Abraham. It is in pursuance of the covenant that our sins are pardoned and our lusts mortified; from that spring all these streams flow, and with these he shall freely give us all things. The promise is said to be mercy to Abraham, because, as made to him first, it was mere mercy, preventing mercy, considering what state it found him in. But it was truth to Jacob, because the faithfulness of God was engaged to make good to him and his seed, as heirs to Abraham, all that was graciously promised to Abraham. See here, [1.] With what solemnity the covenant of grace is ratified to us; it was not only spoken, written, and sealed, but which is the highest confirmation, it was sworn to our fathers; nor is it a modern project, but is confirmed by antiquity too; it was sworn from the days of old; it is an ancient charter. [2.] With what satisfaction it may be applied and relied upon by us; we may say with the highest assurance, Thou wilt perform the truth and mercy; not one iota or tittle of it shall fall to the ground. Faithful is he that has promised, who also will do it.

The nations shall see and be confounded - Whether the words in these verses (Mic 7:15-17) be applied to the return from the Babylonish captivity, or to the prosperity of the Jews under the Maccabees, they may be understood as ultimately applicable to the final restoration of this people, and their lasting prosperity under the Gospel.

They shall lick the dust like a serpent,.... Whose food is the dust of the earth, according to the curse pronounced on it, Gen 3:14; and which is either its, natural food it chooses to live on, as some serpents however are said (o) to do; or, going upon its belly, it cannot but take in a good deal of the dust of the earth along with its food; and hereby is signified the low, mean, abject, and cursed estate and condition of the seed of the serpent, wicked and ungodly men, the enemies of Christ and his people; who wilt be forced to yield subjection to him and his church, and will pretend the most profound respect for them, and the highest veneration of them. The allusion seems to be to the manner of the eastern nations, who, in complimenting their kings and great men, bowed so low to the ground with their faces, as to take up with their mouths the very dust of it. Particularly it is said of the Persians, that they first kiss the pavement on which the king treads, before they speak unto him, as Quistorpius on the place relates; and Valerius Maximus (p) says, that when Darius Hystaspis was declared king by the neighing of his horse, the rest of the six candidates alighted from their horses, and prostrated their bodies to the ground, as is the manner of the Persians, and saluted him king; and Herodotus (q) observes the same, custom among the Persians; and to this custom the poet Martial (r) refers; and Drusius says it is a custom in Asia to this day, that, when any go into the presence of a king, they kiss the ground, which is a token of the great veneration they have for him. The phrase is used of the enemies of the, Messiah, and of the converted Jews and Gentiles at the latter day, and is expressive of their great submission to them; see Psa 72:9;

they shall move out of their holes like worms of the earth; who put out their heads and draw them in again upon the least notice or approach of danger; or like serpents, as Jarchi and Kimchi, which lurk in holes, and creep out of them oft their bellies, or any other creeping things. The word (s) here used signifies a tremulous and tumultuous motion, like the wriggling of a worm out of the earth; or the hurry of ants, when their nests are kicked or thrown up: this is expressive of the confusion and perturbation of the enemies of the Lord and his people; of the Babylonians, who were obliged in a hurry to leave their palaces, as the Targum and Aben Ezra interpret their holes, and their fortresses and towers, and deliver them to the Medes and Persians; and of Gog and Magog, and the antichristian states, who will be obliged to abandon their places of abode, and creep out of sight, and be reduced to the lowest and meanest condition;

they shall be afraid of the Lord our God: because of the glory of his majesty, the greatness of his power, and for fear of his judgments:

and shall fear because of thee; O God, or Israel, as Kimchi; the church of God, whom they despised and reproached before; but now shall be seized with a panic, and live in the utmost dread of, because of the power and glory of God in the midst of them, and lest they should fall a sacrifice to them.

(o) Vid. Bochart. Hierozoic. par. 1. l. 1. c. 44. col. 27. (p) L. 7. c. 3. sect. 2. (q) Polymnia, sive l. 7. c. 12. (r) "Et turpes humilesque, supplicesque, Pictorum sola basiate regum". Epigram. l. 10. Ep. 71. (s) "contremiscent", Munster, Tigurine version, Cocceius; "frement, sive tumultuabuntur", Calvin; "trepide prorepent", Burkius.

lick the dust--in abject prostration as suppliants (Psa 72:9; compare Isa 49:23; Isa 65:25).

move out of their holes--As reptiles from their holes, they shall come forth from their hiding-places, or fortresses (Psa 18:45), to give themselves up to the conquerors. More literally, "they shall tremble from," that is, tremblingly come forth from their coverts.

like worms--reptiles or crawlers (Deu 32:24).

they shall be afraid of the Lord--or, they shall in fear turn with haste to the Lord. Thus the antithesis is brought out. They shall tremble forth from their holes: they shall in trepidation turn to the Lord for salvation (compare Note, see on Hos 3:5, and Jer 33:9).

fear because of thee--shall fear Thee, Jehovah (and so fear Israel as under Thy guardianship). There is a change here from speaking of God to speaking to God [MAURER]. Or rather, "shall fear thee, Israel" [HENDERSON].