Micah 7:10
Then my enemy will see and will be covered with shame--she who said to me, "Where is the LORD your God?" My eyes will see her; at that time she will be trampled like mud in the streets.
Then my enemy will see
The phrase "Then my enemy will see" speaks to a future revelation and vindication. The Hebrew root for "see" is "ra'ah," which implies not just physical sight but also understanding and realization. In the context of Micah, this suggests a moment when those who oppose God's people will witness the truth of God's power and justice. Historically, this reflects the prophetic assurance that God will ultimately reveal His sovereignty to all, including those who doubt or oppose Him.

and shame will cover her
The word "shame" in Hebrew is "bosh," which conveys a deep sense of disgrace and humiliation. This phrase indicates a reversal of fortunes where the enemy, once proud and mocking, will be brought low. In the ancient Near Eastern context, honor and shame were pivotal societal values, and to be covered in shame was to experience profound social and spiritual defeat.

who said to me, 'Where is the LORD your God?'
This taunt reflects a common challenge faced by the faithful throughout biblical history. The question "Where is the LORD your God?" is a rhetorical one, often used by adversaries to mock the perceived absence or impotence of God in times of distress. This echoes similar taunts found in Psalms and other prophetic books, where the faith of God's people is tested by the apparent triumph of their enemies. Theologically, it underscores the tension between faith and sight, and the challenge of maintaining trust in God's presence and power despite circumstances.

My eyes will see her
The phrase "My eyes will see her" suggests a personal and direct witnessing of God's justice. The Hebrew word for "see" here is again "ra'ah," emphasizing not just observation but comprehension and vindication. This is a promise of personal vindication for the faithful, who will witness the downfall of those who mocked their faith.

at that time she will be trampled like mud in the streets
The imagery of being "trampled like mud in the streets" is vivid and powerful. In ancient times, streets were often unpaved and muddy, especially during the rainy season, symbolizing something that is disregarded and trodden underfoot. This metaphor indicates total defeat and humiliation. Theologically, it represents the ultimate triumph of God's justice over wickedness, a theme prevalent throughout the prophetic literature. The phrase reassures believers of the eventual and inevitable downfall of those who oppose God's will and people.

Persons / Places / Events
1. Micah
A prophet in the 8th century BC, Micah delivered messages of judgment and hope to the people of Judah and Israel. His prophecies often addressed social injustice and the need for repentance.

2. The Enemy
Represents those who oppose God's people and question His presence and power. In the context of Micah, this could refer to foreign nations or internal adversaries who mock the faith of the Israelites.

3. The LORD (Yahweh)
The covenant God of Israel, whose presence and power are questioned by the enemy. Yahweh is central to the message of vindication and justice in this passage.

4. Judah and Israel
The divided kingdoms to whom Micah prophesied. They were often under threat from surrounding nations and internal corruption.

5. The Streets
Symbolic of public places where justice and vindication will be visibly demonstrated. The imagery of being trampled like mud signifies complete defeat and humiliation of the enemy.
Teaching Points
God's Vindication
Trust in God's timing for vindication. Though mocked, believers can be assured that God will ultimately defend His name and His people.

The Reality of Opposition
Expect opposition and mockery as part of the Christian journey. The enemy's taunts are not new and have been faced by God's people throughout history.

The Power of God's Justice
God's justice is sure and will be publicly demonstrated. Believers can find comfort in knowing that God sees and will act against injustice.

Faith in God's Presence
Even when God's presence seems distant, maintain faith. The enemy's question, "Where is your God?" is an opportunity to reaffirm trust in God's unseen work.

Humility and Repentance
Reflect on personal areas of pride or doubt. Just as the enemy is humbled, believers are called to humble themselves before God, trusting in His plan.
Bible Study Questions
1. How does Micah 7:10 encourage believers to respond to those who question their faith in God?

2. In what ways can we see the theme of God's vindication in other parts of the Bible, and how does this strengthen our faith?

3. What are some modern-day examples of being mocked for one's faith, and how can Micah 7:10 provide comfort in these situations?

4. How can we apply the imagery of "being trampled like mud in the streets" to understand the completeness of God's justice?

5. Reflect on a time when you felt God was distant. How does Micah 7:10 challenge or affirm your understanding of God's presence during that time?
Connections to Other Scriptures
Psalm 42:3
This verse echoes the taunt, "Where is your God?" showing a common theme of the righteous being mocked by their adversaries.

Isaiah 41:11-12
These verses speak of the shame and defeat of those who oppose God's people, similar to the imagery in Micah 7:10.

Revelation 19:11-16
The ultimate victory of Christ over His enemies is a New Testament parallel to the vindication and triumph described in Micah.
Religious PersecutorsD. Thomas Micah 7:10
People
Jacob, Micah
Places
Assyria, Bashan, Bethlehem, Egypt, Euphrates River, Gilead
Topics
Behold, Cover, Covered, Crushed, Desire, Downfall, Dust, Effected, Enemy, Foot, Gaze, Gloat, Hater, Mire, Out-places, Shame, Streets, Trampled, Treading-place, Trodden, Underfoot
Dictionary of Bible Themes
Micah 7:10

     8702   agnosticism
     9125   footstool

Micah 7:8-10

     5504   rights

Library
Whether a Sin is Aggravated by Reason of the Condition of the Person against whom it is Committed?
Objection 1: It would seem that sin is not aggravated by reason of the condition of the person against whom it is committed. For if this were the case a sin would be aggravated chiefly by being committed against a just and holy man. But this does not aggravate a sin: because a virtuous man who bears a wrong with equanimity is less harmed by the wrong done him, than others, who, through being scandalized, are also hurt inwardly. Therefore the condition of the person against whom a sin is committed
Saint Thomas Aquinas—Summa Theologica

Whether we Ought to Love those who are Better More those who are More Closely United Us?
Objection 1: It would seem that we ought to love those who are better more than those who are more closely united to us. For that which is in no way hateful seems more lovable than that which is hateful for some reason: just as a thing is all the whiter for having less black mixed with it. Now those who are connected with us are hateful for some reason, according to Lk. 14:26: "If any man come to Me, and hate not his father," etc. On the other hand good men are not hateful for any reason. Therefore
Saint Thomas Aquinas—Summa Theologica

Whether Prophecy is a Habit?
Objection 1: It would seem that prophecy is a habit. For according to Ethic. ii, 5, "there are three things in the soul, power, passion, and habit." Now prophecy is not a power, for then it would be in all men, since the powers of the soul are common to them. Again it is not a passion, since the passions belong to the appetitive faculty, as stated above ([3658]FS, Q[22] , A[2]); whereas prophecy pertains principally to knowledge, as stated in the foregoing Article. Therefore prophecy is a habit.
Saint Thomas Aquinas—Summa Theologica

"But if we Walk in the Light, as He is in the Light, we have Fellowship one with Another, and the Blood of Jesus Christ His
1 John i. 7.--"But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." Art is the imitation of nature, and true religion is a divine art, that consists in the imitation of God himself, the author of nature. Therefore it is a more high and transcendent thing, of a sublimer nature than all the arts and sciences among men. Those reach but to some resemblance of the wisdom of God, expressed in his works,
Hugh Binning—The Works of the Rev. Hugh Binning

My God Will Hear Me
"Therefore will the Lord wait, that He may be gracious unto you. Blessed are all they that wait for Him. He will be very gracious unto thee at the voice of thy cry; when He shall hear it, He will answer thee."--ISA. xxx. 18, 19. "The Lord will hear when I call upon Him."--PS. iv. 3. "I have called upon Thee, for Thou wilt hear me, O God!"--PS. xvii. 6. "I will look unto the Lord; I will wait for the God of my salvation: my God will hear me."--MIC. vii. 7. The power of prayer rests in the faith
Andrew Murray—The Ministry of Intercession

The Truth of God
The next attribute is God's truth. A God of truth and without iniquity; just and right is he.' Deut 32:4. For thy mercy is great unto the heavens, and thy truth unto the clouds.' Psa 57:10. Plenteous in truth.' Psa 86:15. I. God is the truth. He is true in a physical sense; true in his being: he has a real subsistence, and gives a being to others. He is true in a moral sense; he is true sine errore, without errors; et sine fallacia, without deceit. God is prima veritas, the pattern and prototype
Thomas Watson—A Body of Divinity

The Best Things Work for Good to the Godly
WE shall consider, first, what things work for good to the godly; and here we shall show that both the best things and the worst things work for their good. We begin with the best things. 1. God's attributes work for good to the godly. (1). God's power works for good. It is a glorious power (Col. i. 11), and it is engaged for the good of the elect. God's power works for good, in supporting us in trouble. "Underneath are the everlasting arms" (Deut. xxxiii. 27). What upheld Daniel in the lion's den?
Thomas Watson—A Divine Cordial

The Morning Light
Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. O ne strong internal proof that the Bible is a divine revelation, may be drawn from the subject matter; and particularly that it is the book, and the only book, that teaches us to
John Newton—Messiah Vol. 1

Rest for the Weary
Come unto me, all ye that labour and are heavy laden, and I will give you rest. W hich shall we admire most -- the majesty, or the grace, conspicuous in this invitation? How soon would the greatest earthly monarch be impoverished, and his treasures utterly exhausted, if all, that are poor and miserable, had encouragement to apply freely to him, with a promise of relief, fully answerable to their wants and wishes! But the riches of Christ are unsearchable and inexhaustible. If millions and millions
John Newton—Messiah Vol. 1

The Twofold Testimony of John - the First Sabbath of Jesus's Ministry - the First Sunday - the First Disciples.
THE forty days, which had passed since Jesus had first come to him, must have been to the Baptist a time of soul-quickening, of unfolding understanding, and of ripened decision. We see it in his more emphasised testimony to the Christ; in his fuller comprehension of those prophecies which had formed the warrant and substance of his Mission; but specially in the yet more entire self-abnegation, which led him to take up a still lowlier position, and acquiescingly to realise that his task of heralding
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

Stedfastness in the Old Paths.
"Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls."--Jer. vi. 16. Reverence for the old paths is a chief Christian duty. We look to the future indeed with hope; yet this need not stand in the way of our dwelling on the past days of the Church with affection and deference. This is the feeling of our own Church, as continually expressed in the Prayer Book;--not to slight what has gone before,
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Discourse on the Good Shepherd.
(Jerusalem, December, a.d. 29.) ^D John X. 1-21. ^d 1 Verily, verily, I say to you [unto the parties whom he was addressing in the last section], He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. [In this section Jesus proceeds to contrast his own care for humanity with that manifested by the Pharisees, who had just cast out the beggar. Old Testament prophecies were full of declarations that false shepherds would arise to
J. W. McGarvey—The Four-Fold Gospel

Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes
John Cunningham—The Ordinance of Covenanting

On Earthly Things
The earth is man himself; in the gospel: another has fallen into the good earth. The same in a bad part about the sinner: you devour the earth all the days of your life. [Mark 4:18; Genesis 3:14] The dry lands are the flesh of a fruitless man; in Ecclesiastes, to work in a dry land with evil and sorrow. [Ecclesiastes 37:3] The dust is a sinner or the vanity of the flesh; in the psalm: like the dust, which the wind blows about. [Ps. 1:4 Vulgate] The mud is the gluttony of sinners; in the psalm: tear
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin?
That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

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