the Fourth Week after Easter
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Bahasa Indonesia Sehari-hari
Mikha 1:3
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
Sebab sesungguhnya, TUHAN keluar dari tempat-Nya dan turun berjejak di atas bukit-bukit bumi.
Karena sesungguhnya Tuhan keluar dari pada tempat-Nya lalu turun menjejak segala tempat tinggi di bumi.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
cometh: Isaiah 26:21, Isaiah 64:1, Isaiah 64:2, Ezekiel 3:12, Hosea 5:14, Hosea 5:15
place: Psalms 115:3
and tread: Job 40:12, Isaiah 2:10-19, Isaiah 25:10, Isaiah 63:3, Isaiah 63:4, Amos 4:13
the high: Deuteronomy 32:13, Deuteronomy 33:29, Habakkuk 3:19
Reciprocal: Genesis 18:21 - I will go down 1 Samuel 22:1 - the cave Psalms 74:3 - Lift Psalms 97:5 - hills Psalms 114:4 - General Isaiah 2:19 - when he Amos 8:8 - the land Amos 9:5 - toucheth Zechariah 14:4 - cleave Matthew 27:51 - the earth
Cross-References
Behold, he doth stretch his light vpon it, and couereth the bottome of the sea.
Then shewe me the way where light dwelleth, & where is the place of darkenesse?
By the worde of God are the heauens made: and all the hoastes of them by the breath of his mouth.
For he spake and it was: he commauded, and it was brought to passe.
There is sowen a lyght for the ryghteous: and gladnesse for such as be vpryght of heart.
Who is decked with light as it were with a garment: spreadyng out the heauens like a curtayne.
It is the Lord God who hath geuen vs lyght: bynde a sacrifice with cordes vnto the hornes of the aulter.
Euen they shoulde prayse the name of God: for he commaunded, and they were created.
It is I that created light and darknesse, I make peace and trouble: yea euen I the Lorde do all these thinges.
The sunne shall neuer be thy day light, and the light of the moone shall neuer shine vnto thee: but the Lorde him selfe shalbe thyne euerlasting light, and thy God shalbe thy glory.
Gill's Notes on the Bible
For, behold, the Lord cometh out of his place,.... Out of heaven, the place of the house of his Shechinah or Majesty, as the Targum; where his throne is prepared; where he keeps his court, and displays his glory; from whence he removes, not by local motion, since he is everywhere; but by some manifest exertion of his power, either on the behalf of his people, or in taking vengeance on his and their enemies; or on them sinning against him, in which sense it is probably to be understood. It signifies not change of place, but of his dispensations; going out of his former customary method into another; removing, as Jarchi has it, from the throne of mercies to the throne of judgment; doing not acts of mercy, in which he delights, but exercising judgment, his strange work. So the Cabalistic writers q observe on the passage, that
"it cannot be understood of place properly taken, according to
Isaiah 40:12; for God is the place of the world, not the world his place; hence our wise men so expound the text, he cometh forth out of the measure of mercy, and goes into the measure of justice;''
or property of it. Some understand this of his leaving the temple at Jerusalem, and giving it up into the hands of the Chaldeans; but the former sense is best:
and will come down, and tread upon the high places of the earth; which are his footstool; Samaria and Jerusalem, built on mountains, and all other high towers and fortified places, together with men of high looks and haughty countenances, who exalt themselves like mountains, and swell with pride: these the Lord can easily subdue and humble, bring low and tread down like the mire of the street; perhaps there may be an allusion to the high places where idols were worshipped; and which were the cause of the Lord's wrath and vengeance, and of his coming forth, in this unusual way, in his providences.
q Kabala Denudata, par. 1. p. 408.
Barnes' Notes on the Bible
For, behold, the Lord comth forth - that is, (as we now say,) “is coming forth.” Each day of judgment, and the last also, are ever drawing nigh, noiselessly as the nightfall, but unceasingly. “Out of His Place.” Dionysius: “God is hidden from us, except when He sheweth Himself by His Wisdom or Power of Justice or Grace, as Isaiah saith, ‘Verily, Thou art a God who hidest Thyself’ Isaiah 45:15.” He seemeth to be absent, when He doth not visibly work either in the heart within, or in judgments without; to the ungodly and unbelieving He is absent, “far above out of their sight” Psalms 10:5, when He does not avenge their scoffs, their sins, their irreverence. Again He seemeth to go forth, when His Power is felt. Dionysius: “Whence it is said, ‘Bow Thy heavens, O Lord, and come down’ Psalms 144:5; Isaiah 64:1; and the Lord saith of Sodom, ‘I will go down now and see, whether they have done altogether according to the cry of it, which is come unto Me’ Genesis 18:21. Or, the Place of the Infinite God is God Himself. For the Infinite sustaineth Itself, nor doth anything out of Itself contain It. God dwelleth also in light unapproachable 1 Timothy 6:16. When then Almighty God doth not manifest Himself, He abideth, as it were, in ‘His own Place.’ When He manifests His Power or Wisdom or Justice by their effects, He is said ‘to go forth out of His Place,’ that is, out of His hiddenness. Again, since the Nature of God is Goodness, it is proper and co-natural to Him, to be propitious, have mercy and spare. In this way, the Place of God is His mercy. When then He passeth from the sweetness of pity to the rigor of equity, and, on account of our sins, sheweth Himself severe (which is, as it were, alien from Him) He goeth forth out of His Place.” Jerome: “For He who is gentle and gracious, and whose Nature it is to have mercy, is constrained, on your account, to take the seeming of hardness, which is not His.”
He comes invisibly now, in that it is He who punisheth, through whatever power or will of man He useth; He shews forth His Holiness through the punishment of unholiness. But the words, which are image-language now, shall be most exactly fulfilled in the end, when, in the Person of our Lord, He shall come visibly to judge the world. Jerome, Theoph.: “In the Day of Judgment, Christ ‘shall come down,’ according to that Nature which He took, ‘from His Place,’ the highest heavens, and shall cast down the proud things of this world.”
And will come down - Not by change of place, or in Himself, but as felt in the punishment of sin; and tread upon the high places of the earth; to bring down the pride of those (see Amos 4:13; Job 9:8) who “being lifted up in their own conceit and lofty, sinning through pride and proud through sin, were yet created out of earth. For why is earth and ashes proud?” (Ecclesiasticus 10:9). What seems mightiest and most firm, is unto God less than is to man the dust under his feet. The high places were also the special scenes of an unceasing idolatry. “God treadeth in the good and humble, in that He dwelleth, walketh, feasteth in their hearts 2 Corinthians 6:16; Revelation 3:20. But He treadeth upon the proud and the evil, in that He casteth them down, despiseth, condemneth them.”
Clarke's Notes on the Bible
Verse Micah 1:3. For, behold, the Lord cometh forth — See this clause, Amos 4:13. He represents Jehovah as a mighty conqueror, issuing from his pavilion, stepping from mountain to mountain, which rush down and fill the valleys before him; a consuming fire accompanying him, that melts and confounds every hill and dale, and blends all in universal confusion. God is here represented as doing that himself which other conquerors do by the multitude of their hosts; levelling the mountains, filling some of the valleys, and digging for waters in others, and pouring them from hills and dales for the use of the conquering armies, by pipes and aqueducts.
And why is all this mighty movement? Micah 1:5. "For the transgression of Jacob is all this, and for the sins of the house of Israel."
