Micah 2:7
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?
Original Language Analysis
Cross References
Historical Context
God's patience has limits—a consistent biblical theme. Genesis 6:3 states: "My spirit shall not always strive with man." God waited 120 years before sending the flood. He endured Israel's wilderness rebellion but eventually barred that generation from Canaan (Numbers 14:29-35). Despite prophetic warnings, Israel persisted in apostasy until Assyrian exile (722 BC). Judah similarly rejected prophets until Babylonian exile (586 BC).
The rhetorical questions challenge Israel's presumption. They assumed covenant status guaranteed protection regardless of behavior—what Bonhoeffer later called "cheap grace." God responds: My patience isn't infinite, and judgment aligns with My character. Romans 2:4-5 warns against presuming on God's goodness: "Despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath." Judgment doesn't contradict grace; it's grace's necessary corollary when persistently rejected.
Questions for Reflection
- How does the question 'Is the spirit of the LORD straitened?' challenge presumption that divine patience is unlimited regardless of persistent sin?
- What does God's assertion that His words 'do good to him that walketh uprightly' teach about why the wicked resent biblical preaching?
- In what ways might modern Christians presume on God's grace while ignoring His warnings about the limits of patience toward unrepentant sin?
Analysis & Commentary
O thou that art named the house of Jacob, is the spirit of the LORD straitened? (הֶאָמוּר בֵּית יַעֲקֹב הֲקָצַר רוּחַ יְהוָה, he-amur beit Ya'aqov ha-qatsar ruach YHWH). God responds to censorship demands (v. 6) with rhetorical questions. "Named the house of Jacob" acknowledges their covenant identity. קָצַר (qatsar, short/limited/straitened) asks: is God's רוּחַ (ruach, spirit/patience/power) limited? Can His patience run out? The question implies affirmative answer—yes, persistent rebellion exhausts even divine longsuffering.
Are these his doings? (אִם־אֵלֶּה מַעֲלָלָיו, im-eleh ma'alalav). מַעֲלָל (ma'alal, deeds/actions) asks whether judgment fits God's character. The implied answer: yes, these judgments are entirely consistent with His righteous nature. God isn't capricious; judgment necessarily follows persistent covenant violation. Numbers 14:18 states: "The LORD is longsuffering... but will by no means clear the guilty."
Do not my words do good to him that walketh uprightly? (הֲלוֹא דְבָרַי יֵיטִיבוּ עִם הַיָּשָׁר הוֹלֵךְ, halo devarai yettivu im hayyashar holekh). God's דְּבָרִים (devarim, words) do יֵיטִיבוּ (yettivu, good/benefit) to הַיָּשָׁר (hayyashar, the upright). The contrast is clear: God's words bless the righteous but convict the wicked. The problem isn't God's word but hearers' hearts. Hebrews 4:12 describes Scripture as "living, and powerful, and sharper than any twoedged sword... a discerner of the thoughts and intents of the heart." Those walking uprightly welcome such discernment; the wicked resent exposure.