Micah 7:20 - Homiletics

The Divine promises and their fulfilment.

These words bear upon them the impress of deep human experience. They form the crowning testimony of a man who had long proved the reality of that which they affirm. In closing his book of prophecy he would, with all his heart and soul, affix his seal to the bright declaration that God is ever faithful and true. Jehovah was to him a living reality, the centre of his affections and the strength of his heart. "He endured as seeing him who is invisible." And Divine, indeed, is that trust in the eternal Lord which fires the soul and nerves it for entering into "the holy war;" which stands the warrior in good stead, and proves invulnerable whilst he engages in the strife; and which also, when the good soldier, having fought well and grown grey in the service, begins to lay aside his armour and quietly to await the summons to the presence and joy of the Lord he has served, proves his consolation and support. Micah doubtless had in mind the rich promises given by God, first to Abraham, and then reiterated to Jacob, that they should be blessed and multiplied, and that through their line lasting blessings should flow to all the families of the earth ( Genesis 22:16-18 ; Genesis 28:13 , Genesis 28:14 ). Notice—

I. HE REPRESENTS THE DIVINE PROMISES AS CHARACTERIZED BY " MERCY " AND " TRUTH ." "The truth to Jacob, and the mercy to Abraham" (verse 20). The expression is, at first sight, rather peculiar; yet it may easily be explained. By "mercy" we understand favour shown to the undeserving. Grand hero as Abraham was, there was nothing in him to merit such distinguishing honour as was conferred upon him. The choice was altogether traceable to the abounding mercy and grace of God. So also with Jacob, who, at the outset of his career, was about as unlovely as man could well be. Then why, it may be asked, the change in the form of expression? Why not "the mercy to Abraham" and the mercy to Jacob"? Why "the mercy to Abraham and the "truth to Jacob"? Simply to introduce the additional thought of "truth." "Truth" here means the bringing into clearer light that which had been partially hinted at. "What was free mercy to Abraham became, when God had once promised it, his truth" (Pusey). And his revelation of truth became clearer and brighter, until at length he appeared in whom both "grace and truth" came in their unveiled clearness and their unrestricted fulness.

II. HE TRACES THESE DIVINE PROMISES AS HAVING THEIR SOURCE AND SPRING IN THE ETERNAL LOVE OF GOD ." From the days of old" i.e. from eternity, God has cherished the loving purpose of enriching us thus. It is not "a modern project, but an ancient charter."

III. HE REJOICES IN THE ASSURANCE THAT THESE DIVINE PROMISES SHALL BE UNDOUBTEDLY FULFILLED . "Thou wilt perform," etc. This assurance rested on the Divine pledge ("which thou hast sworn unto our fathers"), and which the faithful Promiser is both able and willing to redeem. "He cannot deny himself" ( 2 Timothy 2:13 ). In building the temple of Solomon two pillars were set up in the porch of the edifice—the left one being called Boaz, i.e. "In God is strength;" and the other on the right being named Jachin, i.e. "He will establish"—thus beautifully associating together the thoughts of God's ability and his willing resolve to bless. Let these thoughts dwell in our minds respecting him, for on these pillars our faith and hope may ever securely rest.