Micah 2:9
The women of my people have you cast out from their pleasant houses; from their children have you taken away my glory for ever.
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(9) The women of my people.—They spared not even the widows and fatherless, the objects of God’s tender care.

2:6-11 Since they say, Prophesy not, God will take them at their word, and their sin shall be their punishment. Let the physician no longer attend the patient that will not be healed. Those are enemies, not only to God, but to their country, who silence good ministers, and stop the means of grace. What bonds will hold those who have no reverence for God's word? Sinners cannot expect to rest in a land they have polluted. You shall not only be obliged to depart out of this land, but it shall destroy you. Apply this to our state in this present world. There is corruption in the world through lust, and we should keep at a distance from it. It is not our rest: 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 seek a continuing city above. Since they will be deceived, let them be deceived. Teachers who recommend self-indulgence by their doctrine and example, best suit such sinners.The women of my people have ye cast out from their pleasant houses - (literally, from her pleasant house,) each from her home. These were probably the widows of those whom they had stripped. Since the houses were their's, they were widows; and so their spoilers were at war with those whom God had committed to their special love, whom He had declared the objects of His own tender care, "the widows and the fatherless." The widows they "drove vehemently forth", as having no portion in the inheritance which God had given them, as God had driven out their enemies before them, each "from her pleasant house," the home where she had lived with her husband and children in delight and joy.

From (off) their (young) children have ye taken away My glory - Primarily, the glory, comeliness, was the fitting apparel which God had given them (as Hosea 2:11), and laid upon them , and which these oppressors stripped off from them. But it includes all the gifts of God, wherewith God would array them. Instead of the holy home of parental care, the children grew up in want and neglect, away from all the ordinances of God, it may be, in a strange land. "For ever." They never repented, never made restitution; but so they incurred the special woe of those who ill-used the unprotected, the widow, and the fatherless. The words "forever" anticipate the punishment. The punishment is according to the sin. They never ceased their oppression. They, with the generation who should come after them, should be deprived of God's "glory," and cast out of His land forever.

9. The women of my people—that is, the widows of the men slain by you (Mic 2:2) ye cast out from their homes which had been their delight, and seize on them for yourselves.

from their children—that is, from the orphans of the widows.

taken away my glory—namely, their substance and raiment, which, being the fruit of God's blessing on the young, reflected God's glory. Thus Israel's crime was not merely robbery, but sacrilege. Their sex did not save the women, nor their age the children from violence.

for ever—There was no repentance. They persevered in sin. The pledged garment was to be restored to the poor before sunset (Ex 22:26, 27); but these never restored their unlawful booty.

The women; the poor disconsolate widows, whose husbands you had first slain with the sword of war, or unjustly condemned to death; or else the wives of husbands whom you had oppressed, and by perverted judgment had condemned to forfeit their estates.

Of my people: this aggravates the sin, that this was done against Israelitish women, not strangers, against those that were by peculiar provision of God’s law to be tenderly and mercifully dealt with, Exodus 22:22.

Cast out; disseised, and turned out, as if unworthy to dwell longer in their old habitations, which they pretend forfeited, as Paradise by Adam, who was therefore in this very word east out, Genesis 3:24, or as Hagar out of Abraham’s family, Genesis 21:14.

Pleasant houses; either pleasant for situation, such seats were to these as dangerous as Naboth’s vineyard was to him, or else pleasant to them because they were their own, where they enjoyed their husbands and children, and wished no more preferment, content with their beloved habitation, and domestic conveniencies,

From their children have ye taken away; you have by your violence and oppression ruined their posterity, turned their children out of houses and estates, which were secured by the law of God from any legal alienation and sale beyond the jubilee; you have confiscated them for ever.

My glory; which was the glory of my bounty to them, in use of which they did give glory to me, and by continuance of which they might have lived above contempt.

For ever; either continually you have done this, or what you have done you intend to stand for ever. The women of my people have ye cast out from their pleasant houses,.... Not content to slay their husbands, they took their wives or widows captive, dispossessed them of their habitations, where they had lived delightfully with their husbands and children; so we find that, at the time before referred to, the people of Israel carried captive of their brethren two hundred thousand women, and brought them to Samaria, 2 Chronicles 28:8. Some understand this of divorce, which those men were the cause of, either by committing adultery with them, which was a just reason for their husband's divorcing them; or by frequenting their houses, which caused suspicion and jealousy:

from their children have ye taken away my glory for ever; that which God would have had glory from, and they would have given it to him on account of; as their being brought up in a religious way; their liberties, both civil and religious; their paternal estates and inheritances, and the enjoyment of their own land; and especially the worship of God in the temple, of which they were deprived by being carried away from their own country: or it may be understood of the glory that accrues to God by honourable marriage, and the bed undefiled; and the dishonour cast upon him by the contrary, as well as upon children, who may be suspected to be illegitimate.

The women of my people have ye cast out from their pleasant houses; from their children have ye taken away {k} my glory for ever.

(k) That is, their substance and living, which is God's blessing, and as it were part of his glory.

9. The women of my people] i.e. the unprotected widows. A similar complaint is made in Isaiah (Isaiah 10:2).

my glory] i.e. the privileges which every Israelite possessed as a member of God’s people. The prophet implies that the children of the widows have been sold into foreign slavery, which virtually annulled their glorious birthright. ‘How could they sing the Lord’s song in a strange land?’Verse 9. - The women of my people. The prophet refers to the widows, who ought to have been protected and cared for (comp. Isaiah 10:2). The LXX., with which the Arabic agrees, renders, ἡγούμενοι λαοῦ μου, "the leaders of my people." Have ye cast out. The word expresses a violent expulsion, as Genesis 3:24. Their pleasant houses; literally, the house of their delights (Micah 1:16). The house which was very dear to them, the scene of all their joys. My glory. All the privileges which they enjoyed as God's people and his peculiar care are called "the ornament" of the Lord (comp. Ezekiel 16:14). The "glory" is by some commentators, but not so appositely, referred to vesture exclusively. These fatherless children had been ruthlessly stripped of their blessings either by being forced to grow up in want and ignorance, or by being sold into slavery and carried away from their old religious associations. Forever. The oppressors never repented or tried to make restitution; and so they incurred the special woe of those who injure the poor, the fatherless, and the widow (Pusey). The Septuagint has no connection with the present Hebrew text of this verse, reading, Ἐγγίσατε ὄρεσιν αἰωνίοις, "Draw ye near to the everlasting hills," and previously introducing a gloss, Διὰ τὰ πονηρὰ ἐπιτηδεύματα αὐτῶν ἐξώσθησαν, "They were rejected because of their evil practices." Jerome explains the Greek mystically, despairing of the literal interpretation in its present connection. This forgetfulness of God shows itself more especially in the reckless licentiousness and debauchery of these men. Amos 6:4. "They who lie upon beds of ivory, and stretch themselves upon their couches, and eat lambs from the flock, and calves out of the fattening stall. Amos 6:5. Who prattle to the tune of the harp; like David, they invent string instruments. Amos 6:6. Who drink wine out of sacrificial bowls, and anoint themselves with the best oils, and do not afflict themselves for the hurt of Joseph." They lie stretched, as it were poured out (סרחים), upon beds inlaid with ivory, to feast and fill their belly with the flesh of the best lambs and fattened calves, to the playing of harps and singing, in which they take such pleasure, that they invent new kinds of playing and singing. The ἁπ. λεγ. pârat, to strew around (cf. peret in Leviticus 19:10), in Arabic to throw many useless words about, to gossip, describes the singing at the banquets as frivolous nonsense. כּלי שׁיר, articles or instruments of singing, are not musical instruments generally, but, as we may see from 2 Chronicles 34:12, compared with 2 Chronicles 29:26-27, and 1 Chronicles 23:5, the stringed instruments that were either invented by David (e.g., the nebel), or arranged by him for the sacred song of the temple, together with the peculiar mode of playing them; in other words, "the playing upon stringed instruments introduced by David." Consequently the meaning of Amos 6:5 is the following: As David invented stringed instruments in honour of his God in heaven, so do these princes invent playing and singing for their god, the belly. The meaning to invent or devise, which Baur will not allow to חשׁב, is established beyond all doubt by Exodus 31:4. They drink thereby out of sacrificial bowls of wine, i.e., drink wine out of sacrificial bowls. שׁתה with ב, as in Genesis 44:5. Mizrâq, in the plural mizrâqı̄m and mizrâqōth, from zâraq, to sprinkle, was the name given both to the vessels used for the sprinkling of the blood, and also to the bowls made use of for pouring the libation of wine upon the table of shew-bread (2 Chronicles 4:8). This word is applied by Amos to the bowls out of which the gluttons drank their wine; with special reference to the offering of silver sacrificial bowls made by the tribe-princes at the consecration of the altar (Numbers 7), to show that whereas the tribe-princes of Israel in the time of Moses manifested their zeal for the service of Jehovah by presenting sacrificial bowls of silver, the princes of his own time showed just as much zeal in their care for their god, the belly. Mizrâqı̄m does not mean "rummers, or pitchers used for mixing wine." Lastly, Amos refers to their anointing themselves with the firstling of the oils, i.e., the best oils, as a sign of unbridled rejoicing, inasmuch as the custom of anointing was suspended in time of mourning (2 Samuel 14:2), for the purpose of appending the antithesis ולא גחלוּ, they do not afflict or grieve themselves for the ruin of Israel. Shēbher, breach, injury, destruction. Joseph signifies the people and kingdom of the ten tribes.
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