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英語原文
In this chapter we have, I. The sins with which the people of Israel are charged—covetousness and oppression, fraudulent and violent practices (Mic 2:1,2), dealing barbarously, even with women and children, and other harmless people, Mic 2:8,9. Opposition of God's prophets and silencing them (Mic 2:6,7), and delighting in false prophets, Mic 2:11. II. The judgments with which they are threatened for those sins, that they should be humbled, and impoverished (Mic 2:3-5), and banished, Mic 2:10. III. Gracious promises of comfort, reserved for the good people among them, in the Messiah, Mic 2:12,13. And this is the sum and scope of most of the chapters of this and other prophecies.
1-5
The Sins of the People (740 BC)
百姓的罪惡 (740 BC)
¹ 禍哉，那些在床上圖謀罪孽、造作奸惡的！天一發亮，因手有能力，就行出來了。
² 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。
³ 所以耶和華如此說：我籌劃災禍降與這家；這禍在你們的頸項上不能挪移，你們也不能昂首而行，因為這時勢是邪惡的。
⁴ 到那日，必有人論及你們說悲慘的哀歌，說：我們全然敗落了！他將我百姓的分轉歸別人，何竟將我百姓的分從我挪去！他將我們的田地分給背逆的人。
⁵ 所以在耶和華的會中，你必沒有拈鬮拉準繩的人。
此處我們看到：I. 人圖謀罪惡的不義（Mic 2:1,2）。神即將出來毀滅這百姓，此處他說明了他與他們爭論的根據是什麼——那就是屢屢被提及的、最能促使國家和家庭敗亡的罪——欺壓之罪。讓我們看看它的步驟。1. 他們切望那不屬於自己的東西——那是苦毒之根，是萬惡之根（Mic 2:2）。他們貪圖田地和房屋，如同亞哈貪圖拿伯的葡萄園。「但願某人的田地和房屋是我的！它對我方便，我會比他管理得更好；它對我比對他更合適。」2. 他們動腦筋想方設法來達成自己的慾望（Mic 2:4）；他們以極大的詭詐和計謀圖謀不義；他們策劃如何有效地成就，卻又不暴露自己、使自己陷於危險或遭受非議。這被稱為造作奸惡！他們在頭腦中、在家中圖謀奸惡，全神貫注，如同正在實行一樣充滿樂趣，並且對自己的成功充滿把握（他們自以為策劃得如此精明），彷彿事情已經成就了一般。注意，在一時衝動之下行惡已經不好了，但處心積慮地圖謀惡事就更糟了；當古蛇的狡猾和詭詐與它的毒液和惡毒一同出現時，那就是罪惡到了極致。他們在床上圖謀——本當睡覺的時候；為要完成惡謀的掛慮使他們睜眼不眠。在床上——本當記念神、默想神的地方，本當與自己的心交通、省察自己的心的地方，他們卻在圖謀罪孽。善用我們獨處和退修的時光是極其重要的事。3. 他們動用自己的權力來執行所設計和策劃的事；他們實行所圖謀的不義，因為手有能力；他們發現自己可以藉著財富、權柄和勢力來達成目的，無人敢管轄他們或追究他們；他們以為這就證明他們是對的，並為他們撑腰。注意，許多人誤以為能做的就是可以做的；殊不知沒有任何權柄是為毀壞而賜的，一切都是為建立而賜的。4. 他們勤奮且極其迅速地完成所圖謀的不義；當他們在床上、在思想中定了案之後，便毫不遲延，一到天亮就行出來；他們清早起來追求自己的圖謀，盡手所找到的惡盡力去行——這正羞愧了我們在行善上的懶惰和拖延，應當使我們知恥而改。在事奉神和我們這世代的事上，我們絕不可留下今天能做的事等到明天才做。5. 他們為達目的不擇手段；他們所貪圖的，若能的話就奪取：（1）他們不在乎行了多大的惡，無論那惡多麼明目張膽；他們以暴力奪取人的田地，不僅是以欺詐和暗中手段及法律的掩護，更是以強力和強權。（2）他們不在乎行惡的對象是誰，也不在乎所圖謀的罪惡延伸到何種程度：他們欺壓人和他的家；他們搶奪和毀滅那些有眾多家人要撫養的人，也不在乎是否使他們和他們的妻子兒女淪為乞丐。他們欺壓人和他的產業；他們從人手中奪取那些他們有無可置疑的權利——是從祖先承受的，且只是託管、要傳給後代的——產業；但那些欺壓者不在乎他們使多少人窮乏，只要自己能富足就好。注意，貪婪若在心中作王，通常一切憐憫就都被驅逐出去了；人若愛世界，如同愛父的心一樣，愛鄰舍的心也不在他裏面了。
II. 神為這罪圖謀刑罰的公義（Mic 2:3）：所以耶和華如此說——那在人與人之間施行判斷、向行不義之人報應的公義之神——我籌劃災禍降與這家，就是降與全國、以色列家，特別是其中那些殘酷欺壓人的家族。他們不義地圖謀惡事對付弟兄，神也要公義地圖謀災禍對付他們。無限的智慧要如此籌劃對他們罪惡的刑罰，使它極為確實——無可避免，極為嚴厲——他們無法承受，極為顯著——普遍被人看見與罪惡相稱。罪惡中越顯出邪惡的狡計，刑罰中就必越顯出聖潔的智慧和合宜；因為耶和華要藉著所施行的審判被人認識，要因這審判被承認。1. 他見他們十分安逸自信，以為他們必能以某種方式逃脫審判，或即使落在其中也很快能脫去、得以脫身，因此他告訴他們：這是一場他們不能從頸項上挪移的災禍。他們是彼列之子，不願忍受神公義之命的輕省之軛，卻掙斷了那些繩索，丟棄了那些繩索；因此神要將他公義審判的重軛加在他們身上，他們也無法從那軛上縮回頸項；那些不肯受管治的必被制伏。2. 他見他們十分驕傲狂妄，因此告訴他們不能再昂首而行，不能挺著頸項、用媚眼、走路挺項、賣弄眼目（Isa 3:16）；因為這時勢是邪惡的，其中所發生的事極其使人降卑和蒙羞，能挫敗最剛強的心。3. 他見他們十分歡樂放縱，因此告訴他們他們的調子要改變——他們的喜笑要變為悲哀，歡樂要變為沉重（Mic 2:4）：到那日，當神為他們的欺壓而刑罰你們時，必有人論及你們說悲慘的哀歌，用哀歌中的哀歌（原文如此）——最悲慘的哀歌，正如歌中之歌是最美妙的歌。他們的仇敵要羞辱他們，拿他們的災禍開玩笑，因為他們要以比喻論及他們。他們的朋友要為他們悲哀，為他們的災禍痛心，這將是普遍的呼喊：*我們全然敗落了，我們全都完了。*注意，那些在興盛時最驕傲自恃的人，在患難時通常最沮喪、最容易絕望。4. 他見他們因欺壓而房產豐富，因此告訴他們這一切都要被剝奪。（1）他們要在絕望中放棄一切；他們要說：我們全然敗落了；他將我百姓的分轉歸別人——如今那分不再是屬於他們的了，而是在仇敵的佔有和使用之下：何竟將這分從我挪去！何等突然，何等大有能力！不義地得來的，不會長久留在我們身邊；公義的神要將它挪去。他在怒中轉身離去，將我們的田地分了——交在陌生人手中。那些被神轉身離去的人有禍了。旁注讀作：他不恢復，反將我們的田地分了；不將我們重新置於我們產業的佔有中，反而堅固那些從我們手中奪取之人的佔有。注意，那些以欺詐和暴力對待別人的人，自己也必受欺詐和暴力的對待，這是神所看為公義的。（2）神要批准他們在絕望中所說的話（Mic 2:5）；事情必如此成就：在耶和華的會中，你必沒有拈鬮拉準繩的人——沒有人分產業，因為沒有產業可分，沒有法庭審理地產的產權或裁決有關的爭論，也不能像約書亞時代那樣為地產拈鬮，因為一切都在仇敵手中。這塊要從他們手中被奪去的地，他們不僅有無可置疑的權利，而且曾有非常舒適的享受，因為它是在耶和華的會中，或更準確地說，耶和華的會在其中；這是神的土地，是聖地，因此從中被趕出，對他們尤為痛苦。注意，那些使我們與耶和華的會隔絕，或使我們在其中享受特權的機會被削減的災禍，才是最嚴重的災禍。
英語原文
The Sins of the People (740 BC)
¹ Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand.
² 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.
³ Therefore thus saith the LORD; Behold, against this family do I devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: for this time is evil.
⁴ In that day shall one take up a parable against you, and lament with a doleful lamentation, and say, We be utterly spoiled: he hath changed the portion of my people: how hath he removed it from me! turning away he hath divided our fields.
⁵ Therefore thou shalt have none that shall cast a cord by lot in the congregation of the LORD.
Here is, I. The injustice of man contriving the evil of sin, Mic 2:1,2. God was coming forth against this people to destroy them, and here he shows what was the ground of his controversy with them; it is that which is often mentioned as a sin that hastens the ruin of nations and families as much as any, the sin of oppression. Let us see the steps of it. 1. They eagerly desire that which is not their own—that is the root of bitterness, the root of all evil, Mic 2:2. They covet fields and houses, as Ahab did Naboth's vineyard. "Oh that such a one's field and house were mine! It lies convenient for me, and I would manage it better than he does; it is fitter for me than for him." 2. They set their wits on work to invent ways of accomplishing their desire (Mic 2:4); they devise iniquity with a great deal of cursed art and policy; they plot how to do it effectually, and yet so as not to expose themselves, or bring themselves into danger, or under reproach, by it. This is called working evil! they are working it in their heads, in their families, and are as intent upon it, and with as much pleasure, as if they were doing it, and are as confident of their success (so wisely do they think they have laid the scheme) as if it were assuredly done. Note, It is bad to do mischief upon a sudden thought, but much worse to devise it, to do it with design and deliberation; when the craft and subtlety of the old serpent appear with his poison and venom, it is wickedness in perfection. They devised it upon their beds, when they should have been asleep; care to compass a mischievous design held their eyes waking. Upon their beds, where they should have been remembering God, and meditating upon him, where they should have been communing with their own hearts and examining them, they were devising iniquity. It is of great consequence to improve and employ the hours of our retirement and solitude in a proper manner. 3. They employ their power in executing what they have designed and contrived; they practise the iniquity they have devised, because it is in the power of their hand; they find that they can compass it by the help of their wealth, and the authority and interest they have, and that none dare control them, or call them to an account for it; and this, they think, will justify them and bear them out in it. Note, It is the mistake of many to think that as they can do they may do; whereas no power is given for destruction, but all for edification. 4. They are industrious and very expeditious in accomplishing the iniquity they have devised; when they have settled the matter in their thoughts, in their beds, they lose no time, but as soon as the morning is light they practice it; they are up early in the prosecution of their designs, and what ill their hand finds to do they do it with all their might, which shames our slothfulness and dilatoriness in doing good, and should shame us out of them. In the service of God, and our generation, let it never be said that we left that to be done to-morrow which we could do to-day. 5. They stick at nothing to compass their designs; what they covet they take away, if they can, and, (1.) They care not what wrong they do, though it be ever so gross and open; they take away men's fields by violence, not only by fraud, and underhand practices and colour of law, but by force and with a high hand. (2.) They care not to whom they do wrong nor how far the iniquity extends which they devise: They oppress a man and his house; they rob and ruin those that have numerous families to maintain, and are not concerned though they send them and their wives and children a begging. They oppress a man and his heritage; they take away from men that which they have an unquestionable title to, having received it from their ancestors, and which they have but in trust, to transmit it to their posterity; but those oppressors care not how many they impoverish, so they may but enrich themselves. Note, If covetousness reigns in the heart, commonly all compassion is banished from it; and if any man love this world, as the love of the Father, so the love of his neighbour is not in him.
II. The justice of God contriving the evil of punishment for this sin (Mic 2:3): Therefore thus saith the Lord, the righteous God, that judges between man and man, and is an avenger on those that do wrong, Behold, against this family do I devise an evil, that is, against the whole kingdom, the house of Israel, and particularly those families in it that were cruel and oppressive. They unjustly devise evil against their brethren, and God will justly devise evil against them. Infinite Wisdom will so contrive the punishment of their sin that it shall be very sure, and such as cannot be avoided, very severe, and such as they cannot bear, very signal and remarkable, and such as shall be universally observed to answer to the sin. The more there appears of a wicked wit in the sin the more there shall appear of a holy wisdom and fitness in the punishment; for the Lord will be known by the judgments he executes; he will be owned by them. 1. He finds them very secure, and confident that they shall in some way or other escape the judgment, or, though they fall under it, shall soon throw it off and get clear of it, and therefore he tells them, It is an evil from which they shall not remove their neck. They were children of Belial, that would not endure the easy yoke of God's righteous commands, but broke those bonds asunder, and cast away those cords from them; and therefore God will lay upon them the heavy yoke of his righteous judgments, and they shall not be able to withdraw their necks from that; those that will not be overruled shall be overcome. 2. He finds them very proud and stately, and therefore he tells them that they shall not go haughtily, with stretched-forth necks and wanton eyes, walking and mincing as they go (Isa 3:16); for this time is evil, and the events of it are very humbling and mortifying, and such as will bring down the stoutest spirit. 3. He finds them very merry and jovial, and therefore tells them their note shall be changed, their laughter shall be turned into mourning and their joy into heaviness (Mic 2:4): In that day, when God comes to punish you for your oppression, shall one take up a parable against you, and lament with a doleful lamentation, with a lamentation of lamentations (so the word is), a most lamentable lamentation, as a song of songs is a most pleasing song. Their enemies shall insult over them, and make a jest of their griefs, for they shall take up a parable against them. Their friends shall mourn over them, and lay to heart their calamities, and this shall be the general cry, "We are utterly spoiled; we are all undone." Note, Those that were most haughty and secure in their prosperity are commonly most dejected and most ready to despair in their adversity. 4. He finds them very rich in houses and lands, which they have gained by oppression, and therefore tells them that they shall be stripped of all. (1.) They shall, in their despair, give it all up; they shall say, We are utterly spoiled; he has changed the portion of my people, so that it is now no longer theirs, but it is in the possession and occupation of their enemies: How has he removed it from me! How suddenly, how powerfully! What is unjustly got by us will not long continue with us; the righteous God will remove it. Turning away from us in wrath, he has divided our fields, and given them into the hands of strangers. Woe to those from whom God turns away. The margin reads it, "Instead of restoring, he has divided our fields; instead of putting us again in the possession of our estates, he has confirmed those in the possession of them that have taken them from us." Note, It is just with God that those who have dealt fraudulently and violently with others should themselves be dealt fraudulently and violently with. (2.) God shall ratify what they say in their despair (Mic 2:5); so it shall be: Thou shalt have none to cast a cord by lot in the congregation of the Lord, none to divide inheritances, because there shall be no inheritances to divide, no courts to try titles to lands, or determine controversies about them, or cast lots upon them, as in Joshua's time, for all shall be in the enemies' hand. This land, which should be taken from them, they had not only an unquestionable title to, but a very comfortable enjoyment of, for it was in the congregation of the Lord, or rather the congregation of the Lord was in it; it was God's land; it was a holy land, and therefore it was the more grievous to them to be turned out of it. Note, Those are to be considered the sorest calamities which cut us off from the congregation of the Lord, or cut us short in the enjoyment of the privileges of it.
6-11
Expostulation with the House of Jacob; The Sin and Punishment of Oppression (740 BC)
與雅各家的對質；欺壓的罪與刑罰 (740 BC)
⁶ 他們說：你們不可說預言；不可向這些人說預言，以免他們受羞辱。
⁷ 雅各家啊，豈可說耶和華的靈是急躁的嗎？這些是他所行的嗎？我的話豈不是與行動正直的人有益嗎？
⁸ 然而近來我的百姓興起如仇敵；你們從那些安然經過、不願打仗的人身上剝去外衣。
⁹ 你們將我百姓中的婦人從她們美好的房屋中趕出；又將她們的兒女永遠奪去我的榮耀。
¹⁰ 你們起來去吧！這不是你們安息之所；因為這地被玷污了，它必以嚴重的毀滅毀滅你們。
¹¹ 若有人心存虛謊而行走，說：我要向你們說預言，論到酒和濃酒；他必作這民的先知。
此處有兩項罪被控告在以色列百姓身上，並有審判為每一項罪而宣告——那些審判與罪惡精確相稱：迫害神的先知和欺壓神的窮人。
I. 迫害神的先知、壓制和使他們緘默，是一項最惹動神的罪，因為它不僅是打他權威的臉，更是踐踏他對我們的憐憫心腸；因為他差遣先知到我們這裏來，是他善意的一個確實而寶貴的記號。如今請注意此處：
1. 這百姓對神的先知設了怎樣的阻礙和反對：他們對那些說預言的人說：你們不可說預言（如Isa 30:10）。他們對先見說：你們不要看見——不要以你們所看見的事來煩擾我們，也不要帶給我們如此可怕的話。他們要麼完全不說預言，要麼只說令人愉快的話。此處說預言一詞原文意為滴漏，因為先知的話如甘露從天滴下。注意，恨惡被改正的人也恨惡被責備，並竭力使忠心的傳道人緘默。阿摩司被禁止說預言（Am 7:10等）。逼迫者因此止住他們的氣息，因為他們沒有別的辦法止住他們的口；因為他們若活著，就必傳講，並折磨住在地上的人——如兩個見證人所行的（Re 11:10）。有人如此讀：不可說預言；讓這些人說預言。不要讓那些指出我們過犯、警告我們的人說預言，卻讓那些在我們的罪中奉承我們、向我們呼喊平安的人說預言。他們不是說不要任何傳道人，而是要那種照他們的意思說話、走他們道路的。這就是他們被控告的（Mic 2:11）：當他們使真先知緘默、向他們皺眉時，他們卻支持慫恽假冒者，樹立他們，為他們製造勢力，以對抗神忠心的先知：若有人心存虛謊而行走——假裝有神的靈，實際上卻是謬妄的靈、迷惑的靈，他自己也知道他沒有從神而來的託付和指示——然而他若說：我要向你們說預言，論到酒和濃酒——只要他保證他們必有豐足的酒和濃酒，不必害怕別的先知所警告的戰爭和饑荒的審判，他們必有感官之樂的豐足供應，永不缺乏，又只要他告訴他們，他們可以隨意喝多少酒和濃酒，不必顧忌醉酒——他們雖然行惡，又加增醉酒，仍可有平安——這樣一位先知正是合他們心意的人，他要告訴他們，他們所行的邪惡道路既無罪也無危險：他必作這民的先知；這樣的人他們要他作他們的先知——他不僅與他們在放縱和喧鬧中同夥，還要假裝以他的預言來聖化他們的感官之樂，從而使他們在安逸和放縱中更剛硬。注意，敗壞放蕩的百姓渴望有與他們完全一樣的傳道人，並不奇怪，因為他們願意相信神也是如此（Ps 50:21）。但是，當聖物被賣為如此卑鄙的目的時，它們是何等被褻瀆啊！當預言本身竟被逼為放蕩和褻瀆之徒的服役工具時！然而那說我的主人必遲延得遲的僕人，正是以虛謊之靈打了他的同伴，又與醉酒的人一同吃喝。
2. 他們在此事上受怎樣的對質（Mic 2:7）：雅各家啊——被稱為雅各家的人——你們豈可如此說如此行呢？你們要使說預言的人緘默，禁止他們奉神的名說話嗎？注意，被稱為雅各家的是尊榮和特權。你稱為猶太人（Ro 2:17）。但當那些被冠以這尊貴之名的人墮落時，他們通常自己也成為最壞的人，成為神先知最壞的仇敵。被稱為雅各家的猶太人，正是福音最初傳道人最猛烈的逼迫者。先知在此向這些壓制神話語的人提出論證，向他們表明：（1）他們因此何等冒犯神——那些聖潔先知的神：耶和華的靈是急躁的嗎？你們使耶和華的先知緘默，你們就是在竭力使他的靈也緘默；但你們以為自己能做到嗎？你們能使神的靈作你們的囚徒和僕人嗎？你們要指示他當說什麼、禁止他說令你們不悅的話嗎？你們若使先知緘默，耶和華的靈就不能找到別的途徑來觸及你們的良心嗎？你們的不信能使神的籌算落空嗎？（2）這對他們作猶太人的信仰告白是何等大的恥辱：你們被稱為雅各家，這是你們的尊榮；但這些是他的作為嗎？這是你們祖宗雅各的作為嗎？你們在此是跟從他的腳蹤嗎？不；你們若真是他的兒女，就必行他所行的事；但如今你們卻想要殺害和使一個奉神的名告訴你們真理的人緘默；亞伯拉罕沒有這樣行（Joh 8:39,40）；雅各也沒有。或者說，這些是神的作為嗎？這是討他喜悅的作為嗎？這是他百姓的作為嗎？不，你們知道不是，無論有些人怎樣盲目和偏執到一個地步，竟殺害神的僕人還以為是事奉神（Joh 16:2）。（3）讓他們想想這事本身是何等不合理和荒謬：我的話豈不是與行動正直的人有益嗎？是的，確實如此；這是向正直人之世代的經歷發出的訴求：「你們現在若能找到他們中間任何一個回答你們，你們要轉向哪位聖徒呢？無論轉向誰，你們都必發現他們都同意這一點——神的話對行動正直的人有益；那你們還要反對那有益的、如良好講道那樣大有益處的事嗎？在此你們虧負了神——他承認先知的話是他的話（它們是我的話），又藉之立志要對人類行善（Ps 119:68）；你們竟要攔阻這位大施恩者行善嗎？你們要把世上的光放在斗底下嗎？你們對太陽說：不要發光，正如對先見說：不要看見。在此你們虧負了人的靈魂，剝奪了神的話所設計要賜給他們的益處。」注意，那些使好的傳道人緘默、阻礙知識和恩典之途徑的人，不僅是神的仇敵，也是世界的仇敵，是他們國家的仇敵；因為宗教被鼓勵確實是國家和邦國公共之公益。神的話對行動正直的人有益。好人的特徵是行動正直（Ps 15:2）；他們的安慰是神的話是好的、對他們有益；他們在其中找到安慰。神的話對好人是好話，對他們說安慰的話。但那些反對神的話、使先知緘默的人辯稱，神的話對他們無益、不令人愉快，對他們無好處，也不為他們預言好處，只預告災禍——如亞哈抱怨米該雅那樣；先知在此回答他們說，這是他們自己的錯，他們只能怪自己。他們本可以從中得著益處，只要他們有心善用；只要他們肯正直行事——如他們所當行的——如此為自己預備好領受安慰的條件，神的話就必對他們說安慰的話。你若行善，就必因此得稱讚。
3. 他們因這罪將受什麼威脅；神也必揀選他們的迷惑：（1）他們必被剝奪忠心事奉的益處。他們既然說不可說預言，神就照他們的話待他們——他們不可向他們說預言；他們的罪必成為他們的刑罰。人若使神的僕人緘默，神使他們緘默也是公義的——如他對以西結所行的，說他們不再作他們的責備者和提醒者。讓醫生不再看顧那不肯被醫治的病人吧，因為他不肯聽話。他們不可向他們說預言，如此他們就不必受羞辱。正如官長的職責，傳道人的職責也是：在人行事不當時使人知恥（Jdg 18:7），好使他們因自己的愚妄而羞愧，不再重蹈覆轍；但當神任憑人犯罪而不知羞恥時，他對先知說：他們已與偶像連合，任憑他們吧。（2）他們必被交在不忠心事奉的盲目引導之下。我們可以將Mic 2:11理解為一個威脅：若有人被發現心存虛謊而行走——有如同亞哈先知口中之謊言的靈，要堅固他們在惡道上的手——他必作這民的先知，就是說，神必任憑他們自己去聽從這樣的人；既然他們要被迷惑，就任憑他們被迷惑；既然他們不肯以愛心接受真理，神就給他們一個生發錯誤的心，叫他們信從虛謊（2Th 2:10,11）。他們必有先知為酒和濃酒向他們說預言（有人如此讀），為一瓶酒或一壺麥酒就照你們的心意行使職分；只要罪人肯以肉慾的滿足餵養他們，他們就奉承罪人在罪中；有這樣的先知並被他們轄制，是一個百姓所能遭受的最悲慘的審判之一，也是毀滅將至的最壞前兆——正如一個人受敗壞的良心轄制一樣。
II. 欺壓神的窮人是他們被控告的另一項罪——如先前Mic 2:1,2所記，因為這是一項雙倍為神所恨惡和惹動神的罪。請注意：
1. 這罪如何被描述（Mic 2:8,9）。當他們藐視神的先知、反對他們時，他們便爆發出各樣其他的邪惡；對那些對神的話沒有敬畏的人，什麼約束能束縛他們呢？從前那些為保衛國家而起來抵抗國家仇敵、在其中英勇行事的人，如今近來興起如國家的仇敵，不但不保衛國家，反而毀壞它，而且（如國家內部的毒蛇通常所行的）比外敵所能行的破壞更大。他們以男女和孩童為掠物：（1）以在路上行走的男人為掠物——那些安然經過、不願打仗的人——那些遠離任何壞念頭、只平平安安辦自己正當事務的人；他們攻擊這些人，如同他們是危險可惡之人，從他們身上剝去外衣——就是剝去他們的外衣和裡衣，奪去他們的裡衣，又要他們的外衣；如此野蠻地對待那些在國中安靜的人——他們因無害而無懼，因此更容易成為掠物。（2）以婦人為掠物——她們的性別本當成為她們的保護（Mic 2:9）：你們將我百姓中的婦人從她們美好的房屋中趕出。他們侵吞寡婦的家產（Mt 23:14），如此將她們趕出產業的佔有，因為那些房屋美好，正合他們的心意。如此野蠻地對待婦人是不人道的；但尤其加重這罪的是，她們是神百姓中的婦人——他們知道她們是在神的保護之下。（3）以孩童為掠物——他們的年齡理當使他們受溫柔的對待：*你們將她們的兒女永遠奪去我的榮耀。*以色列人兒女的榮耀在於他們是自由的，他們卻使他們為奴——他們生在神的家中，有權享受其中的特權，他們卻將他們賣給外邦人，送到拜偶像的國家，在那裡永遠被剝奪了那榮耀；至少欺壓者有意使她們的被擄是永久的。注意，公義的神必為向寡婦和孤兒所行的傷害清算——他們無助無援，不能期望以別的方式得到公正。
2. 為這罪對他們所定的判決是什麼（Mic 2:10）：你們起來去吧！——預備離開這地，因為你們必被趕出，正如你們將我百姓的婦人和孩童趕出她們的產業；這地不是，也必不成為你們的安息之所——正如迦南被設計為安息之所（Ps 95:11）。你們在其中既得不到滿足，也不能長久，因為它被玷污了——被你們的惡行所玷污。罪使地污穢，罪人不能期望在一塊被他們污穢的地上安息，地必將他們吐出——正如這地從前在迦南人以其可憎之事污穢它之後，將迦南人吐出一樣（Le 18:27,28）。不僅如此，你們不僅被迫離開這地，而且它要以嚴重的毀滅毀滅你們；你們要麼被趕出去，要麼（反正一樣）在其中被毀滅。我們可以將此應用於我們在今世的狀態：這世界是被污穢的；其中因情慾有極大的敗壞，所以我們應當起來離開它，與其中的敗壞保持距離，保守自己不沾染世俗。它不是我們的安息之所；它從未被設計為安息之所；它是為我們的過路而設的，不是為我們的分——是我們的客棧，不是我們的家。在此我們沒有常存的城；所以我們當起來離開；我們當對它淡然，活在它之上，並思想離開它，尋求上面那常存的城。
英語原文
Expostulation with the House of Jacob; The Sin and Punishment of Oppression (740 BC)
⁶ Prophesy ye not, say they to them that prophesy: they shall not prophesy to them, that they shall not take shame.
⁷ O thou that art named the house of Jacob, is the spirit of the LORD straitened? are these his doings? do not my words do good to him that walketh uprightly?
⁸ Even of late my people is risen up as an enemy: ye pull off the robe with the garment from them that pass by securely as men averse from war.
⁹ The women of my people have ye cast out from their pleasant houses; from their children have ye taken away my glory for ever.
¹⁰ Arise ye, and depart; for this is not your rest: because it is polluted, it shall destroy you, even with a sore destruction.
¹¹ If a man walking in the spirit and falsehood do lie, saying, I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people.
Here are two sins charged upon the people of Israel, and judgments denounced against them for each, such judgments as exactly answer the sin—persecuting God's prophets and oppressing God's poor.
I. Persecuting God's prophets, suppressing and silencing them, is a sin that provokes God as much as anything, for it not only spits in the face of his authority over us, but spurns at the bowels of his mercy to us; for his sending prophets to us is a sure and valuable token of his goodwill. Now observe here,
1. What the obstruction and opposition were which this people gave to God's prophets: They said to those that prophesy, Prophesy ye not, as Isa 30:10. They said to the seers, "See not; do not trouble us with accounts of what you have seen, nor bring us any such frightful messages." They must either not prophesy at all or prophesy only what is pleasing. The word for prophesying here signifies dropping, for the words of the prophets dropped from heaven as the dew. Note, Those that hate to be reformed hate to be reproved, and do all they can to silence faithful ministers. Amos was forbidden to prophesy, Am 7:10, etc. Therefore persecutors stop their breath, because they have no other way to stop their mouths; for, if they live, they will preach and torment those that dwell on the earth, as the two witnesses did, Re 11:10. Some read it, Prophesy not; let these prophesy. Let not those prophesy that tell us of our faults, and threaten us, but let those prophesy that will flatter us in our sins, and cry peace to us. They will not say that they will have no ministers at all, but they will have such as will say just what they would have them and go their way. This they are charged with (Mic 2:11), that when they silenced and frowned upon the true prophets they countenanced and encouraged pretenders, and set them up, and made an interest for them, to confront God's faithful prophets: If a man walk in the spirit of falsehood, pretend to have the Spirit of God, while really it is a spirit of error, a spirit of delusion, and he himself knows that he has no commission, no instruction, from God, yet, if he says, I will prophesy unto thee of wine and strong drink, if he will but assure them that they shall have wine and strong drink enough, that they need not fear the judgments of war and famine which the other prophets threatened them with, that they shall always have plenty of the delights of sense and never know the want of them, and if he will but tell them that it is lawful for them to drink as much as they please of their wine and strong drink, and they need not scruple being drunk, that they shall have peace though they go on and add drunkenness to thirst, such a prophet as this is a man after their own heart, who will tell them that there is neither sin nor danger in the wicked course of life they lead: He shall even be the prophet of this people; such a man they would have to be their prophet, that will not only associate with them in their rioting and revellings, but will pretend to consecrate their sensualities by his prophecies and so harden them in their security and sensuality. Note, It is not strange if people that are vicious and debauched covet to have ministers that are altogether such as themselves, for they are willing to believe God is so too, Ps 50:21. But how are sacred things profaned when they are prostituted to such base purposes, when prophecy itself shall be pressed into the services of a lewd and profane crew! But thus that servant who said, My Lord delays his coming, by the spirit of falsehood, smote his fellow servants and ate and drank with the drunken.
2. How they are here expostulated with upon this matter (Mic 2:7): "O thou that art named the house of Jacob, does it become thee to say and do thus? Wilt thou silence those that prophesy, and forbid them to speak in God's name?" Note, It is an honour and privilege to be named of the house of Jacob. Thou art called a Jew, Ro 2:17. But, when those who are called by that worthy name degenerate, they commonly prove the worst of men themselves and the worst enemies to God's prophets. The Jews who were named of the house of Jacob were the most violent persecutors of the first preachers of the gospel. Upon this the prophet here argues with these oppressors of the word of God, and shows them, (1.) What an affront they hereby put upon God, the God of the holy prophets: "Is the Lord's Spirit straitened? In silencing the Lord's prophets you do what you can to silence his Spirit too; but do you think you can do it? Can you make the Spirit of God your prisoner and your servant? Will you prescribe to him what he shall say, and forbid him to say what is displeasing to you? If you silence the prophets, yet cannot the Spirit of the Lord find out other ways to reach your consciences? Can your unbelief frustrate the divine counsels?" (2.) What a scandal it was to their profession as Jews: "You are named the house of Jacob, and this is your honour; but are these his doings? Are these the doings of your father Jacob? Do you herein tread in his steps? No; if you were indeed his children you would do his works; but now you seek to kill and silence a man that tells you the truth, in God's name; this did not Abraham (Joh 8:39,40); this did not Jacob." Or, "Are these God's doings? Are these the doings that will please him? Are these the doings of his people? No, you know they are not, however some may be so strangely blinded and bigoted as to kill God's ministers and think that therein they do him service," Joh 16:2. (3.) Let them consider how unreasonable and absurd the thing was in itself: Do not my words do good to those that walk uprightly? Yes; certainly they do; it is an appeal to the experiences of the generation of the upright: "Call now if there be any of them that will answer you, and to which of the saints will you turn? Turn to which you will, and you will find they all agree in this, that the word of God does good to those that walk uprightly; and will you then oppose that which does good, so much good as good preaching does? Herein you wrong God, who owns the words of the prophets to be his words (they are my words) and who by them aims and designs to do good to mankind (Ps 119:68); and will you hinder the great benefactor from doing good? Will you put the light of the world under a bushel: You might as well say to the sun, Shine not, as say to the seers, See not. Herein you wrong the souls of men, and deprive them of the benefit designed them by the word of God." Note, Those are enemies not only to God, but to the world, they are enemies to their country, that silence good ministers, and obstruct the means of knowledge and grace; for it is certainly for the public common good of states and kingdoms that religion should be encouraged. God's words do good to those that walk uprightly. It is the character of good people that they walk uprightly (Ps 15:2); and it is their comfort that the words of God are good and do good to them; they find comfort in them. God's words are good words to good people, and speak comfortably to them. But those that opposed the words of God, and silenced the prophets, pleaded, in justification of themselves, that God's words were unprofitable and unpleasant to them, and did them no good, nor prophesied any good concerning them, but evil, as Ahab complained of Micaiah, in answer to which the prophet here tells them that it was their own fault; they might thank themselves. They might find it of good use to them if they were but disposed to make a good use of it; if they would but walk uprightly, as they should, and so qualify themselves for comfort, the word of God would speak comfortably to them. Do that which is good, and thou shalt have praise for the same.
3. What they are threatened with for this sin; God also will choose their delusions, and, (1.) They shall be deprived of the benefit of a faithful ministry. Since they say, Prophesy not, God will take them at their word, and they shall not prophesy to them; their sin shall be their punishment. If men will silence God's ministers, it is just with God to silence them, as he did Ezekiel, and to say, They shall no more be reprovers and monitors to them. Let the physician no longer attend the patient that will not be healed, for he will not be ruled. They shall not prophesy to them, and then they will not take shame. As it is the work of magistrates, so it is also of ministers, to put men to shame when they do amiss (Jdg 18:7), that, being made ashamed of their folly, they may not return again to it; but, when God gives men up to be impudent and shameless in sin, he says to his prophets, They are joined to idols; let them alone. (2.) They shall be given up to the blind guidance of an unfaithful ministry. We may understand Mic 2:11 as a threatening: If a man be found walking in the spirit of falsehood, having such a lying spirit as was in the mouth of Ahab's prophets, that will strengthen their hands in their wicked ways, he shall be the prophet of this people, that is, God will leave them to themselves to hearken to such; since they will be deceived, let them be deceived; since they will not admit the truth in the love of it, God will send them strong delusions to believe a lie, 2Th 2:10,11. They shall have prophets that will prophesy to them for wine and strong drink (so some read it), that will give you a cast of their office to your mind for a bottle of wine of a flagon of ale, will soothe sinners in their sins if they will but feed them with the gratifications of their lusts; to have such prophets, and to be ridden by them, is as sad a judgment as any people can be under and as bad a preface of ruin approaching as it is to a particular person to be under the influence of a debauched conscience.
II. Oppressing God's poor is another sin they are charged with, as before (Mic 2:1,2), for it is a sin doubly hateful and provoking to God. Observe,
1. How the sin is described, Mic 2:8,9. When they contemned God's prophets and opposed them they broke out into all other wickedness; what bonds will hold those that have no reverence for God's word? Those who formerly rose up against the enemies of the nation, in defence of their country and therein behaved themselves bravely, now of late rose up as enemies of the nation, and, instead of defending it, destroyed it, and did it more mischief (as usually such vipers in the bowels of a state do) than a foreign enemy could do. They made a prey of men, women, and children, (1.) Of men, that were travelling on the way, that pass by securely as men averse from war, that were far from any bad designs, but went peaceably about their lawful occasions; those they set upon, as if they had been dangerous obnoxious people, and pulled off the robe with the garment from them, that is, they stripped them both of the upper and the inner garment, took away their cloak, and would have their coat also; thus barbarously did they use those that were quiet in the land, who, being harmless, were fearless, and so the more easily make a prey of. (2.) Of women, whose sex should have been their protection (Mic 2:9): The women of my people have you cast out from their pleasant houses. They devoured widows' houses (Mt 23:14), and so turned them out of the possession of them, because they were pleasant houses, and such as they had a mind for. It was inhuman to deal thus barbarously with women; but that which especially aggravated it was that they were the women of God's people, whom they knew to be under his protection. (3.) Of children, whose age entitles them to a tender usage: From their children have you taken away my glory for ever. It was the glory of the Israelites' children that they were free, but they enslaved them—that they were born in God's house, and had a right to the privileges of it, but they sold them to strangers, sent them into idolatrous countries, where they were deprived for ever of that glory; at least the oppressors designed their captivity should be perpetual. Note, The righteous God will certainly reckon for injuries done to the widows and fatherless, who, being helpless and friendless, cannot otherwise expect to be righted.
2. What the sentence is that is passed upon them for it (Mic 2:10): "Arise ye, and depart; prepare to quit this land, for you shall be forced out of it, as you have forced the women and children of my people out of their possessions; it is not, it shall not, be your rest, as it was intended that Canaan should be, Ps 95:11. You shall have neither contentment nor continuance in it, because it is polluted by your wickedness." Sin is defiling to a land, and sinners cannot expect to rest in a land which they have polluted, but is will spew them out, as this land spewed out the Canaanites of old when they had polluted it with their abominations, Le 18:27,28. "Nay, you shall not only be obliged to depart out of this land, but it shall destroy you even with a sore destruction; you shall either be turned out of it or (which is all one) you shall be ruined in it." We may apply this to our state in this present world; it is polluted; there is a great deal of corruption in the world, through lust, and therefore we should arise, and depart out of it, keep at a distance from the corruption that is in it, and keep ourselves unspotted from it. It is not our rest; it was never intended to be so; it was designed for our passage, but not for our portion—our inn, but not our home. Here we have no continuing city; let us therefore arise and depart; let us sit loose to it and live above it, and think of leaving it and seek a continuing city above.
12-13
Promises of Mercy (740 BC)
憐憫的應許 (740 BC)
¹² 雅各啊，我必聚攏你，招聚你全會眾；我必招聚以色列的餘民，將他們安置如波斯拉的羊，又如草場上的羊群；他們因人數眾多必大聲歡呼。
¹³ 開路的在他們前面上去；他們衝破關卡，從城門出去，又從其中經過。他們的王在前面行，耶和華引導他們。
在震怒的威脅之後，本章此處如先知書中常見的一樣，以憐憫的應許作為結束——這些應許在猶太人從巴比倫歸回時部分應驗了，並在彌賽亞的國度中完全應驗。他們一切的苦情都必得著解決。1. 他們既已分散，必再被聚集，共同領受神對他們施恩的記號，並彼此相交、互得安慰（Mic 2:12）：雅各啊，我必聚攏你全會眾——一切屬你的，一切被稱為雅各家之名的（Mic 2:7），就是如今被逐出你國土的（Mic 2:10）。我必將你們再聚集，你們中間必不失喪一個，必不缺漏一個。我必招聚以色列的餘民——就是為拯救所設計和保留的餘民；他們必被組成一個身體。我必將他們安置如波斯拉的羊。羊是無害而合群的受造物；他們必如草場上的羊群，在牧人的眼目和看顧之下安然無慮；他們必因人數眾多而大聲歡呼（如同眾多的羊群牛群以咩叫和低鳴發出聲音），因為那些羊就是人——正如先知解釋這比方所言（Eze 34:31）——不是因他們的紛爭和衝突，而是因他們人數之眾多。這在基督藉著福音將神四散的子民聚集歸一、將猶太人和外邦人聯合成一個羊群、歸於一位牧人之下時應驗了——那時一切的抱怨只是地方太窄——那就是因他們人數眾多的聲音（Isa 49:19,20），當世界各方都有人加入教會、所有人都被基督十字架吸引的大能吸引歸向基督時，這事必越來越多地成就，並在他差遣天使去從四方招聚他的選民時完全成就。2. 神既曾似乎離棄了他們、丟棄了他們，如今他必認領他們，率領他們，並幫助他們渡過一切阻礙他們歸回和拯救的困難（Mic 2:13）：開路的在他們前面上去——衝破一切反對，為他們開路；在他的引導下，他們衝破關卡，從城門出去——從他們被擄的逃脫之門出去，又從其中經過——以勇氣和決心出去，有全能者作他們的前鋒。他們的王在前面行，在前頭率領他們——就是耶和華（他本是他們的王），引導他們——正如他當以色列軍隊跟隨雲柱火柱經過曠野時在他們前頭行，又如同他向約書亞顯現為耶和華軍隊的元帥。基督是教會的王；他是耶和華；他率領他們，在他們前面行，將他們從被擄之地帶出，領他們進入安息之地。他是那開路的——為他們衝破道路的那位，撕裂了幔子，為一切信的人開啟了天國。博學的皮爾遜主教將此應用於基督的復活——藉著復活他得著了權能，並成為我們復活的模型。開路的已在我們前面從墳墓中上去，帶走了墳墓的門，如同參孫帶走迦薩的城門——連門帶閂，而我們藉著那破口出去。博學的波考克博士提到，一些古代猶太人對此的理解是：開路的是以利亞，他們的王是彌賽亞——大衛的子孫；他認為我們可以將此應用於基督和他的先鋒施洗約翰。約翰是那開路的；他打破了堅冰，以悔改的洗禮預備主的道路；福音從他開始；從他的時候起，天國是努力進入的；如此基督教會便被引入了——彌賽亞君王在前頭率領，在教會的頭上，出去勝了又要勝。
英語原文
Promises of Mercy (740 BC)
¹² I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men.
¹³ The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them.
After threatenings of wrath, the chapter here concludes, as is usual in the prophets, with promises of mercy, which were in part fulfilled when the Jews returned out of Babylon, and had their full accomplishment in the kingdom of the Messiah. Their grievances shall be all redressed. 1. Whereas they were dispersed, they shall be brought together again, and shall jointly receive the tokens of God's favour to them, and shall have communion with each other and comfort in each other (Mic 2:12): "I will surely assemble, O Jacob! all of thee, all that belong to thee, all that are named of the house of Jacob (Mic 2:7) that are now expelled your country, Mic 2:10. I will bring you together again, and not one of you shall be lost, not one of you shall be missing. I will surely gather the remnant of Israel, that remnant that is designed and reserved for salvation; they shall be brought to incorporate in one body. I will put them together as the sheep of Bozrah." Sheep are inoffensive and sociable creatures; they shall be as the flock in the midst of their fold, where they are safe under the shepherd's eye and care; and they shall make great noise (as numerous flocks and herds do, with their bleating and lowing) by reason of the multitude of men (for the sheep are men, as the prophet explains this comparison, Eze 34:31), not by reason of their strifes and contentions, but by reason of their great numbers. This was accomplished when Christ by his gospel gathered together in one all the children of God that were scattered abroad, and united both Jews and Gentiles in one fold, and under one Shepherd, when all the complaint was that the place was too strait for them—that was the noise, by reason of their multitude (Isa 49:19,20), when there were some added to the church from all parts of the world, and all men were drawn to Christ by the attractive power of his cross, which shall be done yet more and more, and perfectly done, when he shall send forth his angels to gather in his elect from the four winds. 2. Whereas God had seemed to desert them, and cast them off, now he will own them, and head them, and help them through all the difficulties that are in the way of their return and deliverance (Mic 2:13): the breaker has come up before them, to break down all opposition, and clear the road for them; and under his guidance they have broken up, and have passed through the gate, the door of escape out of their captivity, and have gone out by it with courage and resolution, having Omnipotence for their van-guard. Their King shall pass before them, to head them in the way, even Jehovah (he was their king) on the head of them, as he was on the head of the armies of Israel when they followed the pillar of cloud and fire through the wilderness and when he appeared to Joshua as captain of the Lord's host. Christ is the church's King; he is Jehovah; he heads them, passes before them, brings them out of the land of their captivity, brings them into the land of their rest. He is the breaker, that broke through them, that rent the veil, and opened the kingdom of heaven to all believers. The learned bishop Pearson applies it to the resurrection of Christ, by which he obtained the power and became the pattern of our resurrection. The breaker has gone up before us out of the grave, and has carried away its gates, as Samson did Gaza's, bar and all, and by that breach we go out. The learned Dr. Pocock mentions, as the sense which some of the ancient Jews give of it, that the breaker is Elias, and their King the Messiah, the Son of David; and he thinks we may apply it to Christ and his forerunner John the Baptist. John was the breaker; he broke the ice, prepared the way of the Lord by the baptism of repentance; in him the gospel began; from his time the kingdom of heaven suffered violence; and so the Christian church is introduced, with Messiah the Prince before it, on the head of it, going forth conquering and to conquer.
在本章中，我們看到：I. 以色列百姓被控告的罪——貪婪與欺壓，詭詐與暴行（Mic 2:1,2），甚至對婦女孩子和其他無辜之人也殘暴無情（Mic 2:8,9）；抵擋神的先知並使之緘默（Mic 2:6,7），卻喜愛假先知（Mic 2:11）。II. 因這些罪而威脅他們的審判——他們必被降卑、被窮乏（Mic 2:3-5），並被逐出（Mic 2:10）。III. 為他們中間的敬虔人保留了恩典的安慰應許，即在彌賽亞裡的應許（Mic 2:12,13）。這也正是本書以及其他先知書大多數篇章的總綱與要旨。