The meaning of the first verse is somewhat doubtful: some refer what the Prophet says to punishment; and others to the wickedness of the people. The first think that the calamity, with which the Lord had visited the sins of the people, is bewailed; as though the Prophet looked on the disordered state of the whole land. But it may be easily gathered from the second verse, that the Prophet speaks here of the wickedness of the people, rather than of the punishment already inflicted. I have therefore put the two verses together, that the full meaning may be more evident to us. Woe then to me! Why? I am become as gatherings Too free, or rather too licentious is this version, -- "I am become as one who seeks to gather summer-fruits, and finds none;" so that being disappointed of his hope, he burns with desire. This cannot possibly be considered as the rendering of the Prophet's words. There is indeed some difficulty in the expressions: their import, however, seems to be this, -- that the land, which the Prophet undertakes here to represent and personify, was like to a field, or a garden, or a vineyard, that was empty. He therefore says, that the land was stripped of all its fruit, as it is after harvest and the vintage. So by gatherings we must understand the collected fruit. Some understand the gleanings which remain, as when one leaves carelessly a few clusters on the vines: and thus, they say, a few just men remained alive on the land. But the former comparison harmonizes better with the rest of the passage, and that is, that the land was now stripped of all its fruit, as it is after the harvest and the vintage. I am become then as the gatherings of summer, that is, as in the summer, when the fruit has been already gathered; and as the clusters of the vintage, that is when the vintage is over. [1] There is no cluster, he says to eat. The Prophet refers here to the scarcity of good men; yea, he says that there were no longer any righteous men living. For though God had ever preserved some hidden seed, yet it might have been justly declared with regard to the whole people, that they were like a field after gathering the corn, or a vineyard after the vintage. Some residue, indeed, remains in the field after harvest, but there are no ears of corn; and in the vineyard some bunches remain, but they are empty; nothing remains but leaves. Now this personification is very forcible when the Prophet comes forth as though he represented the land itself; for he speaks in his own name and person, Woe is to me, he says, for I am like summer-gatherings! It was then the same thing, as though he deplored his own nakedness and want, inasmuch as there were not remaining any upright and righteous men. In the second verse he expresses more clearly his mind, Perished, he says, has the righteous [2] from the land, and there is none upright [3] among men. Here now he does not personify the land. It was indeed a forcible and an emphatic language, when he complained at the beginning, that he groaned as though the land was ashamed of its dearth: but the Prophet now performs the office of a teacher, Perished, he says, has the righteous from the land; there is no one upright among men; all lay in wait for blood; every one hunts his brother as with a net In this verse the Prophet briefly shows, that all were full both of cruelty and perfidy, that there was no care for justice; as though he said, In vain are good men sought among this people; for they are all bloody, they are all fraudulent. When he says, that they all did lay in wait for blood, he no doubt intended to set forth their cruelty, as though he had said, that they were thirsting for blood. But when he adds, that each did lay in wait for their brethren, he alludes to their frauds or to their perfidy. We now then perceive the meaning of the Prophet: and the manner he adopts is more emphatical than if God, in his own name, had pronounced the words: for, as men were fixed, and as though drowned, in their own carelessness, the Prophet introduces here the land as speaking, which accuses its own children, and confesses its own guilt; yea, it anticipates God's judgment, and acknowledges itself to be contaminated by its own inhabitants, so that nothing pure remained in it. It follows --

Footnotes

1 - Newcome renders the verse somewhat different, and makes the comparison more clear, -- "Woe is me! For I am become As the gatherers of late figs, As the gleaners of the vintage: There is no cluster to eat; My soul desireth the first ripe fig." Substantially the same is the version of Dathius and of Henderson. "Late figs" is not strictly the meaning of qyph, which is properly summer or summer-fruit; yet, as the early or first ripe fig is mentioned in the last line, which forms a contrast with this, what is meant, no doubt, is the late figs. Then the word for "gleaners," llt, is properly, gleanings; but here it is evidently to be taken as a concrete, gleaners, to correspond with gatherers, though Newcome considers the women-gleaners to be intended. The four last lines form a parallelism, in which the first and the early fig, -- the vintage and the cluster. -- Ed.

2 - Justus, rendered in the text humanus, vel, mansuetus The Hebrew is chsyr, rendered by the Septuagint "eusbes--godly, pious,"--by Marckius, "benignus -- kind, benignant," -- by Newcome, "the good man," -- and by Henderson, "the pious." It is sometimes rendered holy; but its meaning is, kind, benevolent, merciful, actively good, beneficent. In Psalm 12:1, it is rendered "godly," and in Isaiah 57:1, "merciful." -- Ed.

3 - Rectus, ysr, rendered by the Septuagint, "katorthon--one going straight to an object,"--by Newcome and Henderson, "upright." It is one who proceeds in a straight course according to the rule of the law, without making any windings or turning aside into any devious path. -- Ed.

Woe - o is me! for I am, as when they have gathered the summer fruits , as the grape-gleanings of the vintage "The vineyard of the Lord of hosts," Isaiah said at the same time, "is the house of Israel, and the men of Judah His pleasant plants" Isaiah 5:7. Isaiah said, brought forth wild grapes; Micah, that there are but gleanings, few and poor.
It is as though Satan pressed the vineyard of the Lord, and made the most his prey, and few were left to those who glean for Christ; "the foxes have eaten the grapes" Song 2:15. Some few remain too high out of their reach, or hidden behind the leaves, or, it may be , falling in the time of gathering, fouled, sullied, marred and stained, yet left." So in the gleaning there may be three sorts of souls; "two or three in the top of the uppermost bough" Isaiah 17:6, which were not touched; or those unripe, which are but imperfect and poor; or those who had fallen, yet were not wholly carried away. These too are all sought with difficulty; they had escaped the gatherer's eye, they are few and rare; it might seem at first sight, us though there were none. There is no cluster to eat; for the vintage is past, the best is but as a sour grape which sets the teeth on edge.
My soul desired the first-ripe fig. These are they which, having survived the sharpness of winter, ripen early, about the end of June; they are the sweetest ; but he longed for them in vain. He addressed a carnal people, who could understand only carnal things, on the side which they could understand. Our longings, though we pervert them, are God's gift. As they desired those things which refresh or recruit the thirsty body, as their whole self was gathered into the craving for that which was to restore them, so was it with him. Such is the longing of God for man's conversion and salvation; such is the thirst of His ministers; such their pains in seeking, their sorrow in not finding. Dionysius: "There were none, through whose goodness the soul of the prophet might spiritually be refreshed, in joy at his growth in grace, as Paul saith to Philemon, "refresh my bowels in the Lord" Plm 1:20. So our Lord saith in Isaiah, "I said, I have labored in vain, I hate spent my strength for nought and in vain" Isaiah 49:4. "Jesus was grieved at the hardness of their hearts" Mark 3:5.
Rib.: "The first-ripe fig may be the image of the righteous of old, as the Patriarchs or the Fathers, such as in the later days we fain would see."

Wo is me! - This is a continuation of the preceding discourse. And here the prophet points out the small number of the upright to be found in the land. He himself seemed to be the only person who was on God's side; and he considers himself as a solitary grape, which had escaped the general gathering. The word קץ kayits, which is sometimes used for summer, and summer fruits in general, is here translated late figs; and may here, says Bishop Newcome, be opposed to the early ripe fig of superior quality. See on Hosea 9:10 (note), and Amos 8:1 (note), Amos 8:2 (note). He desired to see the first-ripe fruit - distinguished and eminent piety; but he found nothing but a very imperfect or spurious kind of godliness.

Woe is me! for I am as when they have gathered the (a) summer fruits, as the grapegleanings of the vintage: [there is] no cluster to eat: my soul desired the firstripe fruit.
(a) The Prophet takes upon himself the voice of the earth, which complains that all her fruits are gone, so that none are left: that is, that there is no godly man remaining, for all are given to cruelty and deceit, so that none spares his own brother.

Woe is me!.... Alas for me unhappy man that I am, to live in such an age, and among such a people, as I do! this the prophet says in his own name, or in the name of the church and people of God in his time; so Isaiah, who was contemporary with him, Isaiah 6:5; see also Psalm 120:5;
for I am as when they have gathered the summer fruits, as the grape gleanings of the vintage; when there are only an apple or a pear or two, or such sort of fruit, and such a quantity of it left on the top of the tree, or on the outermost branches of it, after the rest are gathered in; or a few single grapes here and there, after the vintage is over; signifying either that he was like Elijah left alone, or however that the number of good men were very few; or that there were very few gathered in by his ministry, converted, taught, and instructed by it; or those that had the name of good men were but very indifferent, and not like those who were in times past; but were as refuse fruit left on trees, and dropped from thence when rotten, and when gathered up were good for little, and like single grapes, small and withered, and of no value; see Isaiah 17:6;
there is no cluster to eat; no large number or society of good men to converse with, only here and there a single person; and none that have an abundance of grace and goodness in them, and a large experience of spiritual and divine things; few that attend the ministry of the word; they do not come in clusters, in crowds; and fewer still that receive any advantage by it;
my soul desired the first ripe fruit; the company and conversation of such good men as lived in former times; who had the firstfruits of the Spirit, and arrived to a maturity of grace, and a lively exercise of it; and who were, in the age of the prophet, as scarce and rare as first ripe fruits, and as desirable as such were to a thirsty traveller; see Hosea 9:10. The Targum is,
"the prophet said, woe unto me, because I am as when good men fail, in a time in which merciful men perish from the earth; behold, as the summer fruits, as the gleanings after the vintage, there is no man in whom there are good works; my soul desires good men.''

The prophet bemoans himself that he lived among a people ripening apace for ruin, in which many good persons would suffer. Men had no comfort, no satisfaction in their own families or in their nearest relations. Contempt and violation of domestic duties are a sad symptom of universal corruption. Those are never likely to come to good who are undutiful to their parents. The prophet saw no safety or comfort but in looking to the Lord, and waiting on God his salvation. When under trials, we should look continually to our Divine Redeemer, that we may have strength and grace to trust in him, and to be examples to those around us.

THE UNIVERSALITY OF THE CORRUPTION; THE CHOSEN REMNANT, DRIVEN FROM EVERY HUMAN CONFIDENCE, TURNS TO GOD; TRIUMPHS BY FAITH OVER HER ENEMIES; IS COMFORTED BY GOD'S PROMISES IN ANSWER TO PRAYER, AND BY THE CONFUSION OF HER ENEMIES, AND SO BREAKS FORTH INTO PRAISES OF GOD'S CHARACTER. (Micah. 7:1-20)
I am as when, &c.--It is the same with me as with one seeking fruits after the harvest, grapes after the vintage. "There is not a cluster" to be found: no "first-ripe fruit" (or "early fig"; see on Isaiah 28:4) which "my soul desireth" [MAURER]. So I look in vain for any good men left (Micah 7:2).

That the prophet is speaking in Micah 7:1 ff. not in his own name, but in the name of the church, which confesses and bemoans its rebellion against the Lord, is indisputably evident from Micah 7:7 ff., where, as all the expositors admit, the church speaks of itself in the first person, and that not "the existing corrupt Israelitish church," as Caspari supposes, but the penitential, believing church of the future, which discerns in the judgment the chastising hand of its God, and expresses the hope that the Lord will conduct its conflict with its foe, etc. The contents of Micah 7:1-6, also, do not point to the prophet in distinction from the congregation, but may be understood throughout as the confession of sin on the part of the latter. Micah 7:1. "Woe to me! for I have become like a gathering of fruit, like a gleaning of the vintage: Not a grape to eat! an early fig, which my soul desired." אללי, which only occurs again in Job 10:15, differs from הוי, and is "vox dolentis, gementis, et ululantis magis quam minantis" (March); and כּי is not "that," but "for," giving the reason for אללי. The meaning of הייתי כאס is not, "it has happened to me as it generally happens to those who still seek for early figs at the fruit gathering, or for bunches of grapes at the gleaning of the vintage" (Caspari and others); for כּאספי קיץ does not mean as at the fruit-gathering, but like the fruit-gathering. The nation or the church resembles the fruit-gathering and gleaning of the vineyard, namely, in this fact, that the fruit-gathering yields not more early figs, and the gleaning of the vintage yields no more grapes to eat; that is to say, its condition resembles that of an orchard in the time of the fruit-gathering, when you may find fruit enough indeed, but not a single early fig, since the early figs ripen as early as June, whereas the fruit-gathering does not take place till August (see at Isaiah 28:4). The second simile is a still simpler one, and is very easily explained. אספי is not a participle, but a noun - אסף the gathering (Isaiah 32:10); and the plural is probably used simply because of עוללת, the gleaning, and not with any allusion to the fact that the gleaning lasts several days, as Hitzig supposes, but because what is stated applies to all gatherings of fruit. קיץ, fruit; see at Amos 8:1. אוּתה is to be taken in a relative sense, and the force of אין still extends to בּכּוּרה (compare Genesis 30:33). The figure is explained in Micah 7:2 ff.

Woe is me - The land is brought in complaining, that whereas it was once well stored, now it hath few good in it. As the grape - gleanings - In Israel and Judah, which in bringing forth good men, should have been a fruitful vine full of clusters: just, compassionate and humble men, are as grapes after the vintage is gathered. Desired - But in vain.