Miquéias 6
Charles Spurgeon · Citado em PreceptAustin
Miquéias 6
Spurgeon - It was a spiritual worship that the Lord required; not externals, not outward gifts, but the heart. If thou wilt bring an offering, bring thyself; there is no other gift that the Lord so much desires. And what does the LORD require (01875)(darash - דָּרַשׁ) means to seek with care, to inquire, to require, to investigate, to examine, to study. The participial form of the verb suggests this is an ongoing expectation on God’s part. The Lxx translates darash in this verse with the verb ekzeteo in the present tense which means continually seeking diligently. Ekzeteo implies that the seeker exerts considerable effort and care in learning something. What does the Lord seek diligently for? He will describe three things but all of them emanate from a heart that is humble and in right relationship to God. 2Chr 16:9 says "For (this term of explanation should encourage us to examine the preceding context - 2Chr 16:8) the eyes of the LORD move to and fro throughout the earth that He may strongly support those whose heart is completely His. You (King Asa) have acted foolishly in this. Indeed, from now on you will surely have wars.” Jehovah seeks "whole" hearts! Our prayer should ever be "Lord, by Your Spirit enable me to have an undivided heart in Christ. Amen (1Chr 12:33 undivided heart = "not a double heart" = the opposite is a "double heart" - Ps 12:2). Many people are confused when they read that God did not accept sacrifices which He had clearly called for in the Law. Why would He refuse what He had required? The fact is that yes God did require the outward forms (animal sacrifices) in the OT, but not at the expense of or in place of a right heart attitude. Thus OT sacrifices without a right heart were of NO value before God. Walter Kaiser adds that "It is impossible to fulfill the requirements of the Law as an unregenerate person. Only the Spirit of God can enable us to fulfill the righteousness of the Law, whether in Old or New Testament times (Ro 8:3-4-note)." What God Requires of Us - According to a 3rd century rabbi, Moses gave 365 prohibitions and 248 positive commands. David reduced them to 11 in Psalm 15. Isaiah made them 6 (Isaiah 33:14, 15). Micah 6:8 binds them into 3 commands. Habakkuk reduces them all to one great statement: The just shall live by faith. JEHOVAH'S "DEFINITION" OF WHAT IS GOOD: Be Legal Be Lenient Be Lowly 1. DO JUSTICE Do justice - The Lord's requirement is in striking contrast to their practice which was to "hate good and love evil (Mic 3:2) Amos 5:14-15 helps clarify what it means to do justice.
Miquéias 6
Spurgeon - As men were hardened, and turned away their ears, the prophet was bidden to speak to the mountains, those mountains which had been disfigured with the shrines of idols, with altars on every high hill, or, perhaps, those higher hills that were never cultivated, and that remained untouched by the defiling hand of men. God makes an appeal to these ancient things. Swindoll - Much of Micah’s book revolves around two significant predictions: one of judgment on Israel and Judah (Micah 1:1–3:12), the other of the restoration of God’s people in the millennial kingdom (Micah 4:1–5:15). Judgment and restoration inspire fear and hope, two ideas wrapped up in the final sequence of Micah’s prophecy, a courtroom scene in which God’s people stand trial before their Creator for turning away from Him and from others (Micah 6:1–7:20). In this sequence, God reminds the people of His good works on their behalf, how He cared for them while they cared only for themselves. But rather than leave God’s people with the fear and sting of judgment, the book of Micah concludes with the prophet’s call on the Lord as his only source of salvation and mercy (Micah 7:7), pointing the people toward an everlasting hope in their everlasting God. (Book of Micah) Micah 6:2 "Listen, you mountains, to the indictment of the LORD, and you enduring foundations of the earth, because the LORD has a case against His people; even with Israel He will dispute. foundations Deuteronomy 32:22; 2 Samuel 22:8,16; Ps 104:5; Proverbs 8:29; Jeremiah 31:37 controversy Isaiah 1:18; 5:3; 43:26; Jeremiah 2:9,29-35; 25:31; Ezekiel 20:35,36; Hosea 4:1; Hosea 12:2 Micah is speaking as God's "attorney." Listen (Shama)(08085) (see comments on Mic 3:1-note) Again a command. Kaiser - Four indictments arise out of these four questions: A. Have I Mistreated You? Micah 6:1–3 B. Have I Required Too Much From You? Micah 6:4–8 C. Have I Approved of Your Exploiting One Another? Micah 6:9–12 D. Have I Blessed Your Get-Rich-Quick Schemes? Micah 6:13–16 You mountains...you enduring foundations of the earth (cf Mic 1:2) - This pictures the mountains and foundations personified as witnesses to hear God's charges against Israel (cf Dt 4:25-26; Is 1:2-note, Dt 31:19, 32:1)! Why the mountains? Possibly because the Mosaic covenant (which they had repeatedly broken) had been cut originally at Mt Sinai and it was there that the written tablets were placed in the Ark of the Covenant. In Deut 31:26 Moses had instructed Israel to “Take this book of the law and place it beside the ark of the covenant of the LORD your God, that it may remain there as a witness against you." Spurgeon - It was wonderful condescension on God’s part that he should deign to come as a defendant before the august court of the mountains, and in the presence of the deep foundations of the earth. It is a noble conception, in poetry most excellent; in grandeur, worthy of God. He made his appeal to the ancient hills to hear his pleading while he condescended to argue and ask his people why they had rejected their God, and turned aside to idols. Then he pleaded with Israel. Indictment (07379)(riyb from riyb = to strive or contend) is a masculine noun which means a strife, contention or dispute and in other contexts refers to lawsuits. When riyb/rib is used with in the context of a legal-judicial setting, it almost always with God as subject (the "Attorney"). Later in Micah 7:9 it is God Who pleads the case (rib/riyb). Several Ps reflects an appeal by the psalmist for God to plead his case (Ps 35:23; 43:1; 74:22; 119:154). We see similar uses in Pr 22:23, 23:11, Lam 3:58, Jer 50:34. Jer 11:20, Jer 20:12. In summary, we see Yahweh as an "Attorney" (sometimes as a "Defender" and other times as a "Prosecutor") for men and for nations. Now that's an "Attorney" I would want defending me but not prosecuting me! Here in Micah Jehovah has a case (suit) against His covenant people (they have broken covenant!) and we see this same idea repeated in Micah 7:9, Hos 4:1, 12:2. In Jer 25:31 Jehovah has a case against the nations. In an interesting use, Jer 50:34 and Jer 51:36 depict Jehovah as pleading Judah's case against Babylon who will be held responsible for her treatment of Judah. Riyb is used of conflicts among men (Ge 13:7 [Lxx = mache = physical combat and fig. of "word battles!"], Dt 19:17, 21:5, 25:1, Pr 20:3). David uses it of attacks directed at him Ps 55:9). The first use in a lawsuit sense is 1Sa 24:15 (cp 1Sa 25:39, of Absalom hearing a case or suit - 2Sa 15:2 [Lxx = krisis], 2Sa 15:4 [Lxx = antilogia = literally speak against). Robert Culver notes that Riyb/rib "appears in reference to an argument over land-use rights (Gen. 13:7); the logical dispute the Lord has with sinners (Jer. 25:31); any general state of contention between individuals (Prov. 20:3); the clamoring of people for station or possessions (2Sa 22:44); and open hostilities with an enemy (Judg. 12:2). Israel is commanded not to pervert justice in a lawsuit (Ex. 23:2). Similarly, the word is used in a legal sense to refer to an argument or case made in one’s defense (Dt. 21:5; Pr. 18:17; Mic. 7:9)." (TWOT) The root verb rib meaning to strive or contend and has the following senses which are parallel by the noun we are studying in this section (all of the Scriptures noted are the verb form): (1) To strive as in physical combat (2). Verbal combat = to quarrel, to chide one another (Ge 31:36, Ex 17:2, Ge 26:20; Neh. 13:25) Lxx renders these uses with machomai, which has also the sense of verbal quarrelling, and others by loidoreo means to subject one to verbal abuse, and to to reproach, vilify, speak in a highly insulting manner. This is an action severely reprimanded in the NT (1Co 15:11; 1Co 6:10; 1Ti 5:14; Mt 5:11). (3) Legal disputes (see discussion above). Strife (English meaning) is a bitter sometimes violent conflict or dissension; an act of contention, a fight, a struggle (physical or intellectual). Strife often emphasizes a struggle for superiority, rather than simply describing mutual incompatibility. Dispute (English meaning) = Strife or contest in words or by arguments; an attempt to prove and maintain one’s own opinions or claims, by arguments or statements, in opposition to the opinions, arguments or claims of another; controversy in words. They had a dispute on the lawfulness of slavery, a subject which, one would think, could admit of no dispute. Lxx of riyb here in Micah 6:2 = krisis = separation or division and then to decide a question of legal right or wrong and thus determine the innocence or guilt of the accused, assigning appropriate punishment or retribution. In Micah 7:9 the Lxx uses the cognate of krisis = krima. NAS Translates riyb/rib -- adversary(1), case(11), cause(9), complaint(2), contend(1), contention(1), contentions(3), controversy(1), dispute(11), disputes(1), indictment(1), lawsuit(1), plea(1), plead his case(1), quarrel(2), strife(13), suit(2). Riyb - 62x in 61v - Gen 13:7; Ex 17:7; 23:2f, 6; Deut 1:12; 17:8; 19:17; 21:5; 25:1; Jdg 12:2; 1 Sam 24:15; 25:39; 2Sa 15:2, 4; 22:44; 2Chr 19:8, 10; Job 13:6; 29:16; 31:13, 35; 33:19; Ps 18:43; 31:20; 35:23; 43:1; 55:9; 74:22; 119:154; Pr 15:18; 17:1, 14; 18:6, 17; 20:3; 22:23; 23:11; 25:9; 26:17, 21; 30:33; Isa 1:23; 34:8; 41:11, 21; 58:4; Jer 11:20; 15:10; 20:12; 25:31; 50:34; 51:36; Lam 3:36, 58; Ezek 44:24; Hos 4:1; 12:2; Mic 6:2; 7:9; Hab 1:3 Because - Always be alert to conjunctions like "because" and "for" which serve to introduce an explanation. These words provide an excellent opportunity for us to pause (slow down) and ponder (meditate upon) what the Lord is saying, because it will usually force us to re-read the preceding passage or passages which gives us the context to help answer the question of what is being explained. You may think that this is pedantic or a waste of time, but I can assure you that re-reading of the text from an "active" (interrogating reporter) viewpoint rather than our usual "passive" (bystander) viewpoint can lead to some surprising insights as our Teacher the Spirit enlightens the text. Has a case (07379)(riyb from rib = to strive or contend) - see notes above. Jehovah has a complaint against His people. Later Yahweh will act as prosecuting attorney (Mic 6:6–8, 9–12) and pass sentence as judge (Mic 6:13–16). Against His people...even with Israel - And although Micah is primarily a prophet to the Southern kingdom of Judah, the entire "chosen nation" is not immune to God's impartial judgment on sin. He will dispute (yakach) means to argue, convince, convict, judge, reprove, decide, dispute. In other words "God will argue His case against Israel." The Lxx translates yakach with the rare verb dielegcho which means to engage in a dispute, to argue a case, to convict of falsehood. This same verb (yakach) is used in Jehovah's invitation to disobedient Judah "Come now, and let us reason (yakach; Lxx = dielegcho) together," Says the LORD, "Though your sins are as scarlet, They will be as white as snow; Though they are red like crimson, They will be like wool." (Isaiah 1:18) Micah 6:3 "My people, what have I done to you, and how have I wearied you? Answer Me. O my Mic 6:5; Ps 50:7; 81:8,13 what Jeremiah 2:5,31 wherein Isaiah 43:22,23 testify Ps 51:4; Romans 3:4,5,19 God is speaking in Micah 6:3-4. Spurgeon - “What but good, what but mercy, have I done unto thee?” Butler - God wants Israel to declare God’s faults which justify their departure from him. Of course, Israel has no just argument but this is just the way of God’s actions to show their guilt before Him and to justify His judgment upon them. Kaiser - Rather than charge them directly, the Lord asks two questions to determine if His people likewise have something they feel they should charge God with. The Lord’s two questions are: “What have I done to you?” and “How have I wearied you?” (v. 3). My people, what have I done to you, and how have I wearied you? Answer Me. - They have no answer to God's pithy rhetorical question! My people - In spite of their wanton rebellion against His authority, Jehovah continued to use the personal possessive pronoun "My" (cp "your God" in Micah 6:8) -- my, my, what a testimony to His steadfast allegiance to the covenant He cut with them at Sinai. Barker - He begins by asking questions that are reminiscent of “What more could have been done for my vineyard than I have done for it?” (Isa 5:4) and “I have not burdened you … nor wearied you” (Isa 43:23) and ultimately “My yoke is easy and my burden is light” (Matt 11:30). The truth be told, God has not wearied Israel. Israel has wearied God. In Jeremiah God says "I am full of the wrath of the LORD: I am weary with holding [it] in. “Pour [it] out on the children in the street, And on the gathering of young men together; For both husband and wife shall be taken, The aged and the very old." (Jer 6:11) Israel as God's "wife" has pursued harlotry, while God the ever faithful Husband pursued Israel. Spurgeon on how have I wearied you - He asks them to give any reason whatever why they had turned away from him. Beloved friends, have any of you, who are the people of God, grown cold in your love to him? Are you neglecting the service of the Most High? Are you beginning to trust in an arm of flesh? Are you seeking your pleasures in the world? Have you lost the love of your espousal, your first love to your blessed Lord? Then hear him plead with you. Be not as Israel was, but let the Lord speak to you rather than to the hills: “What have I done unto thee? and wherein have I wearied thee? testify against me.” O Lord, we have nothing to testify against thee! We have very much to testify for thee; and we blush to think that we have not done so oftener. Oh, that we had felt more love to thee, and had borne a bolder and more consistent testimony to thy love, thy grace, thy faithfulness! Wearied (03811)(laah = primary root) is a verb means to become impatient, be (become) weary, be frustrated. Laah can refer either to physical or psychological weariness. The first use of laah in Genesis 19:11 describes the men physically wearying themselves trying to break in to Lot's door to violate the angelic visitors, their strong lusts causing them to be impatient, frustrated, even exhausted (Is this not what our lusts (epithumia) do to us? Weary us! Frustrate us! Fallen flesh can never be satiated fully! Only Jesus fully satisfies our deepest longings!) In Isa 1:14-note God says of Israel's celebration of feasts which He had appointed "I am weary of bearing them." In Ezekiel 24:12 God says of Jerusalem "She has wearied [Me] with toil, Yet her great rust has not gone from her; [Let] her rust [be] in the fire!" God says to His prophet Jeremiah "If you have run with footmen and they have tired you out, Then how can you compete with horses? If you fall down in a land of peace, How will you do in the thicket of the Jordan?" (Jer 12:5) Jeremiah observes that the people of Judah "weary themselves committing iniquity." (Jer 9:5 - That is what committing sin did to them and what it will do to all of us beloved. Oh, to be forewarned, is to be forearmed...spiritually speaking!) In a frightening verse Jeremiah says "I am full of the wrath of the LORD; I am weary with holding it in." (Jer 6:11) Isaiah writes "Listen now, O house of David! Is it too slight a thing for you to try the patience of men, that you will try the patience of my God as well? Do we try Jehovah's patience with our repeated sin -- confessing, sinning again, confessing, sinning again...the same sin? Just a question to ponder! For me and thee! Archer - The word “wearied” (lāāh, “to be weary”) when used in the causative stem (Hiphil), as it is here, signifies to wear down (Job 16:7), to cause someone to become impatient (Isa 7:13), or to become physically tired (Isa 12:5). Laah is translated in the Lxx of Mic 6:3 by the verb pareuochleo which means to cause trouble in a matter, to make something more difficult, to add extra difficulties, to annoy, to trouble, to cause unnecessary trouble (Only in Acts 15:19 in NT). TWOT adds that "Often the idiom of “being weary” with something serves as a dramatic, poetic way of asserting that there is an objectionable excess of what causes weariness. The Hebrews were wearied by “too many” pagan, religious advisors (Isa 47:13). Attempting to hold in God’s message of wrath was too much for Jeremiah to bear (Jer 6:11). God himself was weary from too much relenting (Jer 15:6)." Swanson on laah - 1. (qal) not be able, formally, be weary, i.e., not have the capacity to carry out a function or task, as an extension of being weary or tired, and so unable to respond with potency (Ge 19:11); (nif) not be able (Ex 7:18; Jer 6:11; 15:6); 2. (qal) become emotionally tired, i.e., be in a state which will manifest negative emotions or attitudes such as impatience or discouragement (Job 4:2, 5); (nif) become weary (Isa 1:14; Isa 16:12; 47:13; Jer 9:4; 20:9); (hif) cause emotional weariness (Job 16:7; Isa 7:13; Eze 24:12; Mic 6:3); 3. (hif) wear out, i.e., cause one to be physically tired (Jer 12:5); 4. (nif) lazy, formally, weary, i.e., refuse to engage in necessary activity as a lifestyle, as an extension of being physically tired (Pr 26:15); 5. (nif) lack, formally, be weary, i.e., be in a state of need, as an extension of being physically tired (Ps 68:9) (Dictionary of Biblical Languages w- Semantic Domains) Weary means to be exhausted in strength, endurance, vigor, or freshness. Having the strength much exhausted by toil or violent exertion; tired; fatigued. It means having one’s patience, tolerance, or pleasure exhausted. Having the patience exhausted, or the mind yielding to discouragement. Laah translated (NAS): become impatient (1), exhausted (1), find difficulty (1 = Ex 7:18), impatient (1), parched (1 = Ps 68:9), tired (2), try the patience (2), wearied (4), wearies (1), weary(5). Laah - 18v Notice the prominent use in the prophets - Ge 19:11; Ex 7:18; Job 4:2, 5; 16:7; Ps 68:9; Pr 26:15; Isa 1:14; 7:13; 16:12; 47:13; Jer 6:11; 9:5; 12:5; 15:6; 20:9; Ezek 24:12; Mic 6:3 G Campbell Morgan The last message of Micah was ad-dressed to the chosen people, and was concerned with the controversy between them and Jehovah. It is highly dramatic. The prophet summoned Israel to hear, and the mountains also; and then the controversy proceeded. In reading this message it is of the utmost importance to distinguish between the alternating voices of Jehovah, the people, and the prophet. This the reader will do. It opens with a plaintive appeal by Jehovah, of which these are the first words. What a radiant revelation they afford of the love of Jehovah for His people; and the unutterable wrong of their infidelity: They had turned their back on Him, they had grown weary of Him. They had broken His law, neglected His word; and sought to govern themselves, and to find sustenance in debased forms of life. Jehovah appealed to them to declare what He had done to them to cause this infidelity; by what action or attitude of His their weariness of Him had been caused. Necessarily there was no answer to this, except that their deflection was the result of something in themselves, rather than something in Him. The question is a very arresting one, and a very searching one. It is ever the inquiry of God when His people prove unfaithful; and whenever they will hear it, and face it, there must result the sense of the wrong and shame of their infidelity. His ways have ever been those of love, redeeming from bond-age, and defeating the evil consultations ,of those who would harm us. Thus the heinousness of all our wanderings is revealed. (Life Applications from Every Chapter of the Bible) Micah 6:4 Indeed, I brought you up from the land of Egypt and ransomed you from the house of slavery, And I sent before you Moses, Aaron and Miriam. I brought Exodus 12:51; 14:30,31; 20:2; Deuteronomy 4:20,34; 5:6; 9:26; Nehemiah 9:9-11; Ps 78:51-53; 106:7-10; 136:10,11; Isaiah 63:9-12; Jeremiah 32:21; Ezekiel 20:5-9; Amos 2:10; Acts 7:36 and redeemed Deuteronomy 7:8; 15:15; 24:18; 2 Samuel 7:23 Moses Exodus 15:20,21; Numbers 12:1 FOUR PROOFS OF GOD'S TENDER CARE FOR ISRAEL Barker - Far from “wearying” them, (Jehovah) has expressed His providential care for them at many times, in different ways, and through different leaders and mediators. He refers to these expressions as his “righteous acts.” 1. DELIVERANCE FROM SLAVERY Indeed, I brought you up from the land of Egypt and ransomed (redeemed) you from the house of slavery - Walter Kaiser says "This statement appears 125 times in the Old Testament (Ed: Not the exact Scriptural quote but similarly worded phrase that speaks of "brought up from the land of Egypt")." And so we see the first piece of evidence of God's tenderness and lovingkindness to Israel (in spite of their spiritual harlotry - Jer 2:20, Jer 3:1KJV, etc) and that what He asks of them is not unfair. Jehovah had paid the price to ransom Israel from Egyptian bondage, the Passover Lamb foreshadowing the payment of the ransom price (Mk 10:45, Jn 19:30-note) by the Lamb of God (Jn 1:29, 1Pe 1:18-19-note). Barker - Essentially the Lord is saying, “I have not weighted you down; instead, I have brought you up out of slavery into settlement in the promised land.” The whole exodus event is often cited in the Old Testament as the supreme demonstration of the Great King’s grace, love, power, and care for his people. Therefore they should respond with grateful love, faith, faithfulness, and obedience to the stipulations of their Suzerain’s covenant with them. Such a function of their deliverance from Egypt began as early as the exodus event itself in conjunction with the giving of the law (the Sinaitic covenant) at Mount Sinai (Ex 20:2). Kaiser - With what irony our Lord now invites His people to bring any and all charges they may have against Him! God is willing to set all things right. God has not been unjust to the people of Judah; nor has He asked too much from them. Any suggestion that He has constitutes sheer ingratitude on the part of the nation....Micah, ever the punster and one who played with words, warns that instead of God “wearying” them (hel´ëtîkä, Mic 6:3), he “brought” them “up” (he`élìtîkä, Mic 6:4) out of Egypt. It was this very environment of grace that laid the foundations for the requirements of the Law in Exodus 20:1. Spurgeon - God constantly refers to Israel’s coming out of Egypt; on every great occasion he begins, “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” And to his people the Lord still says, “I brought thee up out of the land of Egypt, and redeemed thee out of the house of slavery.” Is it not so? Do we not still delight in his redeeming work, in the sprinkling of the blood of the Paschal Lamb, and in the high hand and outstretched arm with which the Lord delivered us from the bondage of our sin? Remember that thou also wast a bondman; forget not who bought thee, and with what price; remember who delivered thee, and led thee out, and with what mighty power. Remember this, and let thy cold love burn up again, and let thine indifference turn to enthusiasm. O Lord, revive thy people! Ransomed (redeemed) (06299)(padah) means to redeem, ransom, buy and by the payment of a price to free or release someone from bondage, often implying a delivering or rescue of a person in distress. The Lxx translates padah with the verb lutroo which means to free a slave, debtor or prisoner by paying the ransom price. To redeem means to liberate or rescue from captivity or bondage or from obligation by paying an equivalent. To ransom is to pay the price demanded for the release of someone or something from captivity. Patterson - Yahweh paid the ransom for freeing Israel from slavery in Egypt and making the nation his “firstborn” child (cf. NIDOTTE 3.578). Israel’s debt to Yahweh as a ransomed people was covenant obedience, not extravagant ritual sacrifices (Micah 6:6–7)....Not only did God ransom Israel from slavery in Egypt, he gave them a plurality of leadership for organization and oversight in the process of transforming the Hebrew slaves into the people of Yahweh. 2. PROVISION OF GODLY LEADERS I sent before you Moses (see Mal 4:4-note, Ex 3:10), Aaron (see Ex 4:14-16; Ex 29:29-30), and Miriam (see Ex 15:20–21). - It is interesting that Micah is the only OT prophet to mention Aaron. The point of this accusation is that God had given them wise leaders to lead them out of Egypt. Through Moses they received the Law, through Aaron they received atonement and through Miriam the prophetess and songstress they were led in praise to Yahweh. Spurgeon - The Lord further says to his people, “I sent before thee Moses (the lawgiver), Aaron (the priest), and Miriam (the prophetess);” one to teach thee, another to plead for thee, and to sacrifice for thee, and the third to sing for thee, to sing thy song of gladness at the Red Sea. God has given to his people many ministries in divers forms; and they are all concentrated in his Son, who is everything to us. Oh, by the greatness of his gifts to us, let us come back to our former love to him, and to something more than that! Patterson - Moses, Aaron, and Miriam were the children of Amram and Jochebed, descendants of Levi (Ex 6:20; 1Chr 6:3). Moses was called and commissioned by God to be Israel’s deliverer and lawgiver, and he embodies the Sinai experience for Israel (Ex 3:10; cf. Mal 4:4). Moses’ epitaph is that of a unique prophet of God, one who knew the Lord “face to face” (Dt 34:10). Aaron was the older brother of Moses and the first high priest of Israel (Ex 4:14–16; 29:29–30). He was appointed as a spokesman for Moses and is best known for his role in the golden calf episode after the Exodus from Egypt (Ex 32:1ff). Micah is the only OT prophet to mention Aaron. Andersen and Freedman (2000:521) note that Aaron is an OT character without a story of his own, that is, “there are no Aaron stories without Moses.” Miriam was the sister of Aaron and Moses, and she is mentioned only twice outside the Pentateuch (Micah 6:4; 1Chr 6:3). She was a prophetess and a singer, and her association with the victory hymn commemorating the Exodus may account for her presence in Micah’s list (Ex 15:20–21). Barker - Even in the eighth century B.C. God had provided gifted leaders for his people: a godly king like Hezekiah and good prophets such as Isaiah, Micah, and Hosea. But they rebelled against such spiritual leaders, both past and present. Micah 6:5 My people, remember now what Balak king of Moab counseled and what Balaam son of Beor answered him, and from Shittim to Gilgal, so that you might know the righteous acts of the LORD. remember Deuteronomy 8:2,18; 9:7; 16:3; Ps 103:1,2; 111:4; Ephesians 2:11 Balak Numbers 22:1-25; 31:16; Deuteronomy 23:4,5; Joshua 24:9,10; Revelation 2:14 Balaam Numbers 31:8; 2 Peter 2:15; Jude 1:11 Shittim Numbers 22:41; 23:13,14,27; 25:1; 33:49; Joshua 4:19; 5:9,10; 10:42,43 know Judges 5:11; Ps 36:10; 71:15,16,19; 143:11; Romans 3:25,26; 1 John 1:9 3. CURSING TURNED TO BLESSING My people (also in Mic 6:3) - Notice how Jehovah, although clearly "jilted" by Israel's spiritual harlotry, still tenderly refers to her (His "wife" - Jer 31:32, Hos 2:19, Isa 54:5 cp Je 2:2,3:14) as His personal possession. Clearly this is not based on her merit, but on His faithfulness to covenant. Kaiser - Even as God renders judgment against the people of Judah, He does not suggest a distance in His relationship with them, as He does in the book of Haggai, where He calls them “this people” (Hag. 1:2). Nevertheless, this is clearly a picture of an outraged love, as in Isaiah 5 and Hosea 11. Or, to quote Isaiah 1:2, “I have nourished and brought up children, and they have rebelled against Me.” God reminds Israel of how He had been for them and not against them. God had always been faithful to His covenant obligations to Israel, defending and enabling them. Remember now what Balak ("devastator" or "one who lays waste) king of Moab counseled and what Balaam son of Beor answered him - Balak conspired with the leaders of Midian to hire Balaam to curse Israel. God did not allow Balaam to curse Israel, instructing Balaam that he could only bless them (Nu 23:11, 25; 24:10). For the full story of Balak and Balaam read Nu 22:1-24:25. Note that the events of Numbers 22-24 took place while Israel was camped at Shittim. The NT condemns Balaam for his greed as a prophet seeking to profit from his oracles of divine revelation (2Pet 2:15-16-note; Jude 1:11-note).
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Spurgeon - Balak endeavored to get Balaam to curse the people of God; but they could not be overcome by human power. He sought to destroy them by superhuman agency; but Balaam’s curses turned to blessings. God would not permit the false prophet to curse Israel; and he has in our case turned the curse of the great adversary into a blessing. He has delivered us, and our trials have strengthened us, and taught us more of God. Will we not remember this? Kenneth Barker - We now know even more about Balaam, thanks to archaeology: "In 1975 about a dozen panels were discovered which had tumbled down from the walls of a temple at Deir Alla in Transjordan. The inscriptions are written in cursive Aramaic script. They date from the eighth or seventh century B.C. and contain a non-biblical account about Balaam and his visions, prophecies, and acts. He is called “seer of the gods” and evidently came to have a prominent role in the religious traditions of the region east of the Jordan." (New American Commentary) 4. DELIVERANCE FROM SHITTIM TO GILGAL From Shittim (also known as Acacia) (located on East side of Jordan - see map) to Gilgal (located on west side of Jordan - see map) - After 40 years of wilderness wandering Israel's last camp on the east side of the Jordan before entering the Promised Land was at Shittim (Josh 2:1) and the first camp in the Promised Land after crossing the Jordan was at Gilgal (Josh 4:19, 5:9-10). While not directly stated, the mention of the two juxtaposed locations certainly suggests an allusion to God's miraculous parting of the raging Jordan River to allow Israel to traverse safely from Shittim to Gilgal. Joshua had even been instructed to place MEMORIAL STONES as a sign to help Israel remember, but even this failed to jog their memory! (Josh 6:2-9 - "So these stones shall become a memorial to the sons of Israel forever.") Wiersbe agrees with the allusion to the Jordan crossing writing that "The phrase “from Shittim unto Gilgal” (Micah 6:5) reminded the people of Israel’s crossing of the Jordan River and entering the Promised Land (Josh. 3–4). The same God who opened and closed the Red Sea also opened and closed the Jordan River so His people might claim their inheritance. He did for them what they couldn’t do for themselves, but they didn’t remember. It’s good for God’s people to know the past and remember with gratitude all that God had done for them. The word “remember” is found at least fourteen times in the Book of Deuteronomy, and frequently the Jews were instructed to teach their children the mighty deeds of the Lord (Ex. 10:2; 13:8, 14; Deut. 6:20ff; Josh. 22:24; Ps. 78:1–8). While we don’t live in the past, we must learn from the past or we’ll commit the same mistakes. Philosopher George Santayana wrote, “Those who cannot remember the past are condemned to repeat it.” Because Israel forgot God’s mercies (Ps. 106:7), they also ignored God’s commandments. The result was a hard heart that deliberately rebelled against God’s will. God had every right to ask them, “What have I done to you that you should treat Me this way?” Barker - So the Lord was faithful to fulfill his promise not only to bring Israel “up out of Egypt” but also to bring them into the promised land. His purpose in all this was that they would “know the righteous acts of the LORD.” It is a healthy spiritual practice to recall God's past deliverances and faithfulness especially when we find ourselves in present circumstances that are trying and confusing. David gives us a good "template" to follow Bless the LORD, O my soul; And all that is within me, [bless] His holy name. Bless the LORD, O my soul, And forget none of His benefits; (Ps 103:1-2) Not all the memories related to Shittim would have been "positive" for "While Israel remained at Shittim, the people began to play the harlot with the daughters of Moab. For they invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. So Israel joined themselves to Baal of Peor, and the LORD was angry against Israel." (Nu 25:1-3) and "twenty-three thousand fell in one day." (1Cor 10:8) PURPOSE OF THE FOUR PROVIDENTIAL PROOFS So that - Be alert to this strategic phrase which is used to express purpose and begs the question of "What is the purpose?" and "What must be accomplished to fulfill the purpose?" Other translations such as ESV (Mic 6:5ESV) are not as obvious because they have only the single word "that" which fulfills the same function as "in order that." "So that" occurs 992x in the NAS, so there are numerous opportunities to interrogate this terms of purpose or result . You might know the righteous acts of the LORD. - God's righteous (He does what is "right") acts were to demonstrate His covenant faithfulness to Israel. These proofs (and innumerable other acts of gracious providence not mentioned) were given to Israel not that she might KNOW ABOUT Jehovah, but that she might come to truly KNOW HIM! There is a vast difference. Know (03045)(yada) means to know by experience, to know intimately (Lxx = ginosko means to know by experience). The manifold acts by God on Israel's behalf (e.g., turning a curse to a blessing, etc) were to teach Israel about Yahweh's faithfulness to them. This would also serve to highlight by way of contrast, the magnitude of their unfaithfulness and serve as the basis for His indictment. Barker - These saving deeds of the Lord demonstrated his righteous character. He was in the right; they were the ones who were in the wrong. Righteous (06666)(tsedaqah) basically speaks of conformity of something or someone to an ethical or moral standard, the ultimate standard of course being God Himself (Isa 5:16). The first us of tsedaqah is in Genesis describing the great event when Abraham "believed in Jehovah and He reckoned (credited) it to him as righteousness." (Ge 15:6) "The word righteous means basically “rightness” and could apply to the secular as well as religious spheres of life. Judges were to be “righteous” in a legal sense (Lev 19:15). In reference to God’s activities, however, the word underlines God’s faithfulness to his standard, i.e., the covenant obligations. God’s great acts on behalf of Israel are seen as more than simply God’s coming to the aid of his people. They are seen as manifestations of God’s righteousness as he maintains his faithfulness to the covenant promise." (McComiskey) The Lxx translates tsedaqah with dikaiosune which is the quality of being upright. In its simplest sense dikaiosune conveys the idea of conformity to a standard or norm and in Biblical terms the "standard" is God and His perfect, holy character. In this sense righteousness is the opposite of hamartia (sin), which is defined as missing of the mark set by God. Dikaiosune is rightness of character before God and rightness of actions before men. Righteousness of God could be succinctly stated as all that God is, all that He commands, all that He demands, all that He approves, all that He provides through Christ. Kaiser observes that "The word “righteousness” is a plural word in the Hebrew text. This is extremely rare, happening only five times (Jdg. 5:11 [bis]; 1Sa 12:7; Ps 103:6; Da 9:16) in the OT. It points to the righteous results that have come from all of God’s works on His people’s behalf. These results were to have had the purpose of demonstrating that God’s Word was “correct, straight, faithful,” i.e., “righteous.” Spurgeon - Shittim was the last encampment on the further side of Jordan, Gilgal the first in the promised land; therefore they are united here with God’s righteousnesses to his people, for the word is in the plural. It is a remarkable idiom: “That ye may know the righteousnesses of the Lord.” He is righteous always, in every way, towards everything, and under every aspect. I wish we knew this, for sometimes we begin to think that he deals harshly with us. When we are severely tried, we begin to doubt the righteousness of the Lord. Remember all that he has done to you from the first day to the last, “that ye may know the righteousness of the Lord.” Now the plaintiff takes up the case, but he, too, turns defendant, and asks what he can do to bring about a reconciliation. Micah 6:6 With what shall I come to the LORD and bow myself before the God on high? Shall I come to Him with burnt offerings, With yearling calves? Wherewith 2 Samuel 21:3; Matthew 19:16; Luke 10:25; John 6:26; Acts 2:37; 16:30; Romans 10:2,3 bow Ps 22:29; 95:6; Ephesians 3:14 the high Genesis 14:18-22; Daniel 3:26; 4:9; 5:18,21; Mark 5:7; Acts 16:17 with Leviticus 1:3-17; Numbers 23:1-4,14,15,29,30; Hebrews 10:4-10 of a year old - Heb. sons of a year. Exodus 12:5 ISRAEL'S REPLY: A BARRAGE OF QUESTIONS The NET Note explains that in this verse Micah "speaks again, playing the role of an inquisitive worshiper who wants to know what God really desires from his followers." Barker - Either they speak as a corporate personality (“I”), as occasionally in the Ps, or a representative (perhaps Micah?) speaks for them. Kaiser notes that "Their questions were meant to excuse their failures, but, instead, only betrayed the fact that the people did not really understand how serious the case against them was." With what shall I come to (before) the LORD and bow myself before the God on high? - Micah 6:8 is God's answer! Notice their focus is on external, religious "works" which they can think they can do to appease God's wrath. They thought the answer was to carry out some ritual, in a sense thinking that God could be bought off by objects rather than obedience! Their real problem is that they did not come with hearts were broken and contrite. As has been well God always inspects the heart of the giver before He looks at the gift itself (That was true in the OT and it is still true today! What about your worship? Do you go out sinning wantonly on Saturday night and come into the sanctuary on Sunday to sing upbeat praise music?) In Joel God called for His disobedient people to "rend your heart and not your garments." (Joel 2:13) David (under conviction of sin - Ps 51:1-3) spoke to the inadequacy of external works offered to appease God declaring... For Thou dost not delight in sacrifice, otherwise I would give it; Thou art not pleased with burnt offering. The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, Thou wilt not despise. (Ps 51:16-17)
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Spurgeon - The people will give God everything but what be wants. They begin, you see, by saying that they will bring burnt offerings; they are ready to do that. The axe shall fall upon the head of numberless young bullocks, such as God demanded under the law. The people are ready enough for that sacrifice; and as for rams, they will shed their blood by thousands. If oil is wanted for the meat offering, rivers of it shall flow. When they have offered what God would have, they offer what he would not have, what God abhorred and loathed, for they offered to give their firstborn for their transgressions. They insulted Jehovah with the sacrifices of Moloch, with human slaughter, offering their children to obtain atonement for their sins. They were willing to go even that length, and to do anything but what God wants; and men will still give to God anything but what he asks for; majestic edifices, gorgeous services, ecstatic music, gold and silver; anything but what the Lord demands. Barker summarizes - The truth taught in this passage is basically the same as that expressed in 1 Sam 15:22; Pss 40:6–8; 50:8–15, 23; 51:16–19; Isa 1:11–15; Jer 6:19–20; 7:22–23; Hos 6:6; Amos 5:21–24; Zech 7:4–10. Sin of my soul = "my sin" NET Note explains "The Hebrew term נֶפֶשׁ (nephesh) is often translated “soul,” but the word usually refers to the whole person; here “the sin of my soul” = “my sin.”" Rebellious acts (06588)(pesha' = פֶּשַׁע) is derived from the verb pasha' (06586) which means to break a relationship between parties (civil or religious). And so the noun pesha' signifies willful deviation against a constituted authority (civil or religious), in this passage, clearly Jehovah (cp pesha' in 1Ki 12:19). In His opening charges against Judah in Isaiah, Jehovah declares "Listen, O heavens, and hear, O earth; For the LORD speaks, “Sons I have reared and brought up, But they have revolted (verb form - pasha') against Me." (Isa 1:2) Of over 90 uses of pesha' in the OT (first use Ge 31:36), over 80 are translated as transgression (singular or plural). Webster defines transgression as "The act of passing over or beyond any law or rule of moral duty; the violation of a law or known principle of rectitude; breach of command." The Septuagint (Lxx) renders pesha' in Micah 6:7 with the noun asebeia, which speaks of a want of reverence (godly fear) and living without regard for God. Those guilty of asebeia conduct themselves in such a way as to effectively deny God's existence and right as Supreme Ruler and Authority. Asebeia is a general reference to all that is "anti-God". As Henry
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Spurgeon - I would not advise any of you to try to be humble, but to be humble. As to acting humbly, when a man forces himself to it, that is poor stuff. When a man talks a great deal about his humility, when he is very humble to everybody, he is generally a canting hypocrite. Humility must be in the heart, and then it will come out spontaneously as the outflow of life in every act that a man performs.... True humility is thinking rightly of thyself, not meanly. When you have found out what you really are, you will be humble, for you are nothing to boast of. To be humble will make you safe. To be humble will make you happy. To be humble will make music in your heart when you go to bed. To be humble here will make you wake up in the likeness of your Master by-and-by.” With your God - First note the intimacy, the communion, the camaraderie (so to speak) humility calls forth from the Holy One. Second, "your" speaks of personal possession, underscoring the intimacy and fellowship that the Creator desires to have with His creation. This is surely amazing grace! Barker - “your God” is relational covenant terminology and is the counterpart to “my people” in Micah 6:3. Micah is saying that instead of sacrifices (Micah 6:6-7), God desired their obedience - justice, kindness, humility. Micah echoes Moses "And now, Israel, what does the LORD your God require from you, but to fear the LORD your God, to walk in all His ways and love Him, and to serve the LORD your God with all your heart and with all your soul, and to keep the LORD’s commandments and His statutes which I am commanding you today for your good?" (Deut 10:12-13, cf Jer 7:22-23) Henrietta Mears - The Old Testament, in Micah, gives us a definition of religion and at the same time gives us the essentials of real religion. What does God require of you? Read Micah 6:8. • “Do justly”—be ethical in all that you do in life. • “Love mercy”—always be considerate of others, especially when justice has not been done. • “Walk humbly with thy God”—have a personal relationship with God. How does this compare with people’s present-day definitions of “religion”? Paul called this “the mind of the Lord” (1 Corinthians 2:16); “Let this mind be in you, which was also in Christ Jesus” (Philippians 2:5). If our religion is only a spiritually true creed, a huge house of worship and an elaborate ritual, then we have nothing. All must be filled with the mind of Christ. We must “worship him in the Spirit and in truth” (John 4:24). God wants this spirit of Christ to be lived out through our daily lives and to be exhibited in all our conduct, in our homes and in our businesses. Can our religion stand this test? It is interesting that when Christ summed up the same matter, He used the words “judgment, mercy, and faith” (Matthew 23:23). He thus pointed out that equating faith with walking humbly with our God is appropriate. (What the Bible Is All About: Bible Handbook) Barker has several quotes summarizing Micah 6:8 - A. R. Fausset: “Without love, holiness of heart, and righteousness of life, flowing from faith in Christ, all our church-goings, forms of prayer, and almsgivings profit us nothing.” J. P. Lewis adds: “Worship and morality cannot be divorced from each other. They are two sides of the same coin.” C. L. Feinberg provides this summary: “The piety that God approves consists of three elements: a strict adherence to that which is equitable in all dealings with our fellowmen; a heart determined to do them good; and diligent care to live in close and intimate fellowship with God.” And T. E. McComiskey maintains: “The standards of this verse are for those who are members of the covenantal community and delineate the areas of ethical response that God wants to see in those who share the covenantal obligations. These standards have not been abrogated for Christians, for the New Testament affirms their continuing validity. We are still called to the exercise of true religion, to kindness, and to humility (1Cor 13:4; 2Cor 6:6; Col 3:12; Jas 1:26–27; 1 Pet 1:2; 5:5). Christians are in a covenant relationship with God in which the law (torah) has been placed within their hearts (Jer 31:33; cf. Heb 10:14–17), not abrogated....Two applications of this passage are offered by Stuart: 1. Faithful participation in worship is not enough. It must be accompanied by faithful, proper living. 2. A good look at the past reminds us of God’s loyalty, and of our responsibility to be loyal to him in return. Walter Kaiser in Hard Sayings of the Bible addressed - Micah 6:6–8 Salvation Through Righteousness? Two different and opposing kinds of false claims are made about this text. Some readers see the text as refuting all external, ceremonial religion in favor of a totally internalized faith response to God. Others, reacting against more conservative theologies of the atonement, argue that essential religious acts focus solely on issues of justice, mercy and humility; all else is beyond what God expects of even the most devout. Unfortunately, both positions are extremes that fail to grasp the prophet Micah’s point. His answer to the question “With what [things] shall I come before the Lord?” certainly went beyond the people’s appalling response. They were convinced that they could earn God’s favor by deeds and various types of religious and even pagan acts, such as the human sacrifice of their oldest child. They were ready to bargain with God and to bid high if need be. But their attempts to earn righteousness availed them nothing in God’s sight. The prophet’s answer, on behalf of his Lord, was very different from theirs, though it was hardly novel. They had already known what was good and pleasing to God, because God had revealed it time and time again. Each time they had refused to acknowledge it as God’s way. Three items are mentioned: justice, mercy and humility before God. The norm of justice had been set by the character and person of the living God, not by human standards. God’s norm of justice, announced in his law, demanded perfect righteousness available only by faith in the God who had promised to send the seed of promise. Mercy, the second demand, should be patterned after God’s mercy as defined in his Word—an unselfish love toward God and one’s neighbor. The third was a call for the people to remember that any good found in them was due to the Lord’s enabling. Those claiming the Lord as their God were to prove it by a godly lifestyle. Pride was the antithesis of what was required here: faith. To walk humbly was to live by faith. Such faith sought to give God first place instead of usurping it for oneself. In our Lord’s use of this passage in Mt 23:23, he listed the three requisites for pleasing God as “justice, mercy and faithfulness.” Thus, this passage (Micah 6:8) is more than just an ethical or cultic substitute for all inventions of religion posed by mortals. It is duty, indeed, but duty grounded in the character and grace of God. The question asked in Micah 6:6 is very similar to the question posed in Dt 10:12: “And now, O Israel, what does the LORD your God ask of you?” The background for both questions is the same, for in Dt 10, as in Micah 6, God had announced himself ready to destroy Israel (cp Dt 10:10-11), in that case for their disobedience in the golden-calf episode. Thus this saying is not an invitation, in lieu of the Gospel, to save oneself by kindly acts of equity and fairness. Nor is it an attack on the forms of sacrifices and cultic acts mentioned in the tabernacle and temple instructions. It is instead a call for the natural consequence of truly forgiven men and women to demonstrate the reality of their faith by living it out in the marketplace. Such living would be accompanied with acts and deeds of mercy, justice and giving of oneself for the orphan, the widow and the poor. (Hard Sayings of the Bible- Walter C. Kaiser Jr., Peter H. Davids, F. F. Bruce, Manfred Brauch) Spurgeon - The prophet mentions three things that the Lord required of his people: “To do justly:” here are the equities of life. “To love mercy here are the kindnesses of life, which are to be rendered cheerfully. The prophet does not say, “to do mercy,” but to “love” it, to take a delight in it, to find great pleasure in the forgiveness of injuries, in the helping of the poor, in the cheering of the sick, in the teaching of the ignorant, in the winning back of sinners to the ways of God. “And to walk humbly with thy God.” These are the things which please him; and when we are in Christ, and be becomes our righteousness, these are the sacrifices with which God is well pleased; they make an offering of a sweet smell, a holy incense which we may present before him. Talk no more of your outward ordinances, your will-worship, with abundance of music, or human eloquence and learning, and what not. These things delight not the Lord; no offering is acceptable unless the outward conduct shows that the heart is right with him. Swindoll - Much of Micah’s indictment against Israel and Judah involves these nations’ injustice toward the lowly—unjust business dealings, robbery, mistreatment of women and children, and a government that lived in luxury off the hard work of its nation’s people. Where does the injustice dwell in your own life? Who are the lowly in your life? Do you need a call toward repentance, like the people of Israel and Judah did? Micah’s impassioned plea for God’s chosen people to repent will cut many of us to the quick. Most of us don’t decide daily to cut people down or find ways to carry out injustice. Instead, we do it out of habit. Let’s allow the words of Micah to break us out of our apathy about extending justice and kindness to others and press on toward a world that better resembles the harmonious millennial kingdom to come. Let’s determine to live as God desires—“to do justice, to love kindness, and to walk humbly with our God” (Micah 6:8). (Book of Micah) Walter Kaiser - Before God requires anything of a person, He calls out to that person with His compassion, mercy, grace, and redemption. It is the environment of grace, then, that becomes the sole basis for urging men and women to do anything for God. But even for redeemed persons, the order of first priority will always be the heart. The first priority, even for a redeemed person, will always be to have an acceptable attitude of the heart, since God requires this before He will notice or accept any work for Him—whether in the form of rituals, liturgy, or social involvement. Patterson - Limburg’s (1988:192) analysis is pertinent: “The worshiper’s question had been based on the false assumption that God wanted some thing.” Micah’s message has relevance for the contemporary Christian church because this is still an operating premise of many Christians—the false assumption that God wants my money, my time, my talents and abilities. Somehow we forget that God is still in the business of seeking people “whose hearts are fully committed to him” (2 Chr 16:9). This is the mission of Jesus, the Son of Man, and his church—to seek and to save those who are lost (Luke 19:10). Spurgeon on Micah 6:8 - If a man once really comes to live and act as in the sight of God, his life must be one of eminent holiness, and if, under a sense of God’s glory, he abides in deep humility of spirit, we may expect to see about him all that is tender and quiet. Like his Lord, he will be ‘meek and lowly in heart’. He will not domineer over his fellow-men; he will not be hard, cruel, unkind; he cannot be. He who feels that he must walk with great softness and tenderness before his God, cannot trample on others as if they were only fit to be the dust of his feet. You will not see him supremely disdainful, carrying his head among the stars as though he were some great one; no, he has learned to walk humbly with God, and he thinks of himself soberly, as he ought to think. For a man to put on humility before God and throw it off before men would be hypocrisy of the vilest kind. Alas, it is too often seen, but it is base to the utmost; flee from it as you would from forgery and counterfeit, and in very truth ‘walk humbly with thy God’. I cannot tell you all that my text means, nor if you know it yourself can you make others understand it; still they will know that it is something very admirable which makes you to be a good neighbour and a considerate friend, the comfort of the sorrowful, the helper of all. They may not understand whence the quiet spirit derives its gentle dew, but they will perceive its freshness, its sparkling purity, and its goodness, and wonder at its cause. True humility begets a suavity, a gentleness, a tenderness, a Christ-likeness, which men may mock at for a while, but which for the most part wins their hearts. The more instructed soon take knowledge of a meek-spirited man that he must have been with Jesus and have learned of him. F B Meyer on Micah 6:8 (Our Daily Homily) - THE perfunctory sacrifices of lambs and rams, rivers of oil, and of tender children, were eagerly practiced by the surrounding nations, such as the Moabites, but were abhorrent to God. What to Him is the outward rite without the holy purpose; the child's form of obeisance, apart from filial love! Grave questionings as to the utility of mere ritualism suggested themselves in the old-world religions. It appears that the questions of this chapter were put by Balaam; and the words before us were uttered by the Divine Spirit to his heart. But however that may be, it is matter for our adoring gratitude that God has stepped out of the infinite to show us what is good, and what He requires. To do justly is to preserve the balance of strict equity: if an employer, treating work-people with perfect justice; if a manufacturer or salesman, making and selling what will thoroughly satisfy the just requirements of the purchaser; if an employee, giving an exact equivalent of time and diligence and conscientious labor for money received. To love mercy is to take into consideration all those drawbacks which misfortunes, which enfeebled health, or crushing sorrow may impose on those who owe us service or money, or in some other way are dependent upon us. To a walk humbly with God implies constant prayer and watchfulness, familiar yet humble converse, conscientious solicitude, to allow nothing to divert us from His side or to break the holy chain of conversation. We must exchange our monologue, in which we talk with ourselves, for dialogue, in which we talk as we walk with God. Ask Him to make these good things the ordinary tenor of your life. F B
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Spurgeon - The true proof of godliness is not expensive rites, but hearty obedience; not a loud profession, but holy living; not large subscriptions, but a yielding up of the heart. Have we this vital godliness? Has the Holy Spirit wrought in us a change of heart?) Not streaming blood, nor cleansing fire, Thy righteous anger can appease; Burnt offerings thou dost not require, Or gladly I would render these. The broken heart in sacrifice, Alone, will thine acceptance meet: My heart, O God, do not despise, Abased and contrite at thy feet. Help From His Spirit - Many of us make promises to ourselves to mark the beginning of a new year. We make pledges such as I’m going to save more, exercise more, or spend less time on the Internet. We begin the year with good intentions, but before long old habits tempt us to take up our old ways. We slip up occasionally, then more frequently, and then all the time. Finally, it’s as if our resolution never existed. Instead of choosing our own self-improvement goals, a better approach might be to ask ourselves: “What does the Lord desire of me?” Through the prophet Micah, God has revealed that He wants us to do what is right, to be merciful, and to walk humbly with Him (Mic. 6:8). All of these things relate to soul-improvement rather than self-improvement. Thankfully, we don’t have to rely on our own strength. The Holy Spirit has the power to help us as believers in our spiritual growth. God’s Word says, He is able to “strengthen you with power through his Spirit in your inner being” (Eph. 3:16NIV). So as we begin a new year, let’s resolve to be more Christlike. The Spirit will help us as we seek to walk humbly with God. - Jennifer Benson Schuldt Truthful Spirit, dwell with me; I myself would truthful be; And with wisdom kind and clear Let Thy life in mine appear. —Lynch He who has the Holy Spirit as his resource has already won the victory (I would alter this saying... He who relies on the Holy Spirit as his resource will be victorious!) A “Banana Slug” Lesson - Sports team names have a variety of origins. They come from history (Spartans, Mountaineers), nature (Cardinals, Terrapins), and even colors (Orange, Reds). One even comes from the mollusk family. In the 1980s, the University of California at Santa Cruz was just starting to get involved in competitive sports. UCSC had a bit of disdain for the overemphasis some big-time schools place on athletics, so the student body sought a team name that would reflect a somewhat different approach. They decided on the Banana Slug, a yellow, slimy, slow, shell-less mollusk. It was a clever way for UCSC to give a balanced perspective on the relative worth of sports. I have always loved sports, but I know that they can easily become more important than they should be. What matters most in life is what Jesus said is most vital—loving God with all of our hearts and loving our neighbors as ourselves (Matt. 22:37-39). Micah listed God’s requirements this way: “do justly,” “love mercy,” and “walk humbly with your God” (6:8). For believers in Jesus, it is vital that nothing else takes top priority over God’s expectations for us. What matters most to you? The Spartans? The Red Sox? Or loving God in thought, word, and action?— by Bill Crowder Lord, what matters most to You today? What can direct us in each thing we do? Could it be to let nothing at all Interfere with our deep love for You? —Branon Beware of spending too much time on matters of too little importance. You are either leaving your mark on the world, or the world is leaving its mark on you! Depending Or Pretending? - You might have heard someone say, “I wrote the book Humility And How I Achieved It.” Most people, however, would not seriously mention the word humility and their own name in the same sentence. We know that the moment we lay claim to humility it eludes us—rather like this “confession” that appeared in a poem in the magazine Village Voice: “I felt like a fraud. So I took a full-page ad in the newspaper and confessed to the world that I was a fraud! I read the ad and I thought, A fraud is pretending to be honest.” Humility without pretending—is it possible? Micah 6:8 provides a vital clue. Micah didn’t say, “Be humble,” or “Walk humbly.” He said, “Walk humbly with your God.” His advice pointed to the need for faithful dependence on God and looked ahead to our Lord’s words, “Take My yoke upon you and learn from Me, for I am gentle and lowly in heart” (Mt. 11:29). Jesus demonstrated humility by walking in total dependence on His Father (Jn. 5:19,30; 8:28) and by serving others (Mt. 20:28). Only as we take up His yoke and walk humbly with the Father will we learn true humility. Are we humbly depending on God—or just pretending to be humble? — by Joanie Yoder Humility's a slippery prize That seldom can be won; We're only humble in God's eyes When serving like His Son. —Gustafson To learn to walk humbly, start out on your knees. Micah 6:9 The voice of the LORD will call to the city-- And it is sound wisdom to fear Your name: "Hear, O tribe (KJV = rod). Who has appointed its time? Lord's Mic 3:12; Isaiah 24:10-12; 27:10; 32:13,14; 40:6-8; 66:6; Jeremiah 19:11-13; Jeremiah 26:6,18; 37:8-10; Hosea 13:16; Amos 2:5; 3:8-15; 6:1; Jonah 3:4; Zephaniah 3:2 and 2 Kings 22:11-20; Ps 107:43; Proverbs 22:3; Isaiah 26:11; Hosea 14:9 the man of wisdom shall see thy name - or, thy name shall see that which is wisdom. Exodus 34:5-7; Ps 9:16; 48:10; 83:18; Isaiah 30:27 hear 2 Samuel 21:1; Job 5:6-8,17; 10:2; Isaiah 9:13; 10:5,6; Jeremiah 14:18-22; Lamentations 3:39-42; Joel 2:11-18; Amos 4:6-12; Jonah 3:5-10; Haggai 1:5-7; Revelation 3:19 See Spurgeon's Sermon on this passage - The Fast Day Service (154-155) - Micah 6:9 JEHOVAH'S CONDEMNATION OF ISRAEL Micah 6:9-12 Israel's Sins Enumerated Micah 6:13-15 Israel's Punishment for Her Sins Kaiser - It is this justice, mercy and humble walk (of Micah 6:8) that Micah illustrates in Micah 6:9–16 as he condemns the wicked commercial practices of his people. John
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Spurgeon - Here he comes to practical details. In Micah’s day, men had grown rich by oppression, by a want of justice; they had wronged their fellow men, and God asked them whether they expected to be pleasing to him when their houses were full of treasure which they had virtually stolen by giving scant measure and short weight. God condescends even to point out these minute particulars of moral conduct, and so should his servants do. It is not for us, his ministers, to be soaring into the clouds, to astonish you with the grandeur of our thoughts and words; but to come to your shops, to look at your bushel-measures and your pecks, your yard-sticks and your weights. Is there yet a man in the wicked house, along with treasures of wickedness - There is a wordplay between rāšā (“wicked”) and reša (“ill-gotten”). NET Bible reads "the dishonest gain you have hoarded away" = NET; "ill-gotten treasures"). The phrase "treasures of wickedness" suggest that their fortunes were obtained by dishonest means. There are many today who are rich beyond belief, but their fortunes would also classify as "treasures of wickedness!" Woe to them! Short measure that is cursed - This deceptive business practice was giving less weight than would normally be given with an Ephah) Kaiser says "the ephah should have measured twenty-two liters, but it didn’t." Short (07332)(razon) describes that which is of smaller volume or weight than that which was expected for a given standard of measure. The Mosaic Covenant prohibited cheating with weights... Lev 19:35-36 ‘You shall do no wrong in judgment, in measurement of weight, or capacity.36 ‘You shall have just balances, just weights, a just ephah, and a just hin: I am the LORD your God, who brought you out from the land of Egypt. Deut 25:13-16 "You shall not have in your bag differing weights, a large and a small. 14 "You shall not have in your house differing measures, a large and a small. 15 "You shall have a full and just weight; you shall have a full and just measure, that your days may be prolonged in the land which the LORD your God gives you. 16 "For everyone who does these things, everyone who acts unjustly is an abomination to the LORD your God. Measure (0374)(ephah) is a dry measure which is transliterated as ephah which was the equivalent of 10 omers (omer = 2 quarts) (Ex 16:36). "There were ten ephahs in a homer (which is thought to be a donkey load) and ten omers in one ephah. The seah was probably one-third of an ephah. The ephah was the same as the liquid measure, the bath. There is much uncertainty in the size of the bath and ephah." (TWOT) Although there is uncertainty, most authorities state that an ephah was from 50-60% of a bushel. Moses had Aaron save one-tenth of an ephah of manna as a memorial (Ex 16:36). For a sin offering, one-tenth of an ephah of fine flour was required (Lev 5:11) and also for the offering on the day of Aaron’s anointing (Lev 6:20; cf. Nu 5:15; 28:5). In Ezek this is increased to one-sixth ephah for some offerings (Ezek 45:13; 46:14). Also, a cereal offering of one ephah was to accompany each bull or ram offered according to Ezek 45:24; 46:5, 11. Ephah is translated as bushel(1), differing measures(2), ephah(33), measure(2). Swanson - 1. ephah, i.e., a dry grain measurement, variously reckoned, but usually about 22 liters of volume (Ex 16:36; Lev 5:11; 6:13; 19:36; Nu 5:15; 28:5; Dt 25:14,15; Jdg 6:19; Ru 2:17; 1Sa 1:24; 17:17; Pr 20:10; Isa 5:10; Ezek 45:10–46:14 passim; Am 8:5; Mic 6:10; 2. basket, i.e., a large basket which could contain a large volume (Zec 5:6, 7, 8, 9, 10), note: apparently in these contexts the precise standardized unit is not meant; 3.אֵיפָה וְ־ אֵיפָה = two differing measures, formally, ephah and ephah, i.e., a measure which is not standardized and has a weight or volume which favors one party over another (Dt 25:14; Pr 20:10+) Ephah - 29v - Ex 16:36; Lev 5:11; 6:20; 19:36; Num 5:15; 28:5; Deut 25:14f; Judg 6:19; Ruth 2:17; 1 Sam 1:24; 17:17; Pr 20:10; Isa 5:10; Ezek 45:10f, 13, 24; 46:5, 7, 11, 14; Amos 8:5; Mic 6:10; Zech 5:6-10 Henrietta Mears summarizes Judah's national sins enumerated by Micah.... • Idolatry—Micah 1:7; 6:16 • Covetousness—Micah 2:2 • Oppression—Micah 2:2 • Violence—Micah 2:2; 3:10; 6:12; 7:2 • Encouragement of false prophets—Micah 2:6, 11 • Corruption of princes—Micah 3:1–3 • Corruption of prophets—Micah 3:5–7 • Corruption of priests—Micah 3:11 • Bribery—Micah 3:9, 11; 7:3 • Dishonesty—Micah 6:10–11 Micah 6:11 Can I justify wicked scales and a bag of deceptive weights? count them pure - or, be pure. the wicked. Hosea 12:7 Can I justify wicked scales and a bag of deceptive weights: - The answer of course is "No!" God cannot acquit a merchant for such dishonest practices. NET Bible translates it "Do I acquit sinful scales, and a bag of deceptive weights?" The Jewish businesses were using weights heavier than standard shekel weight (cp Lev 19:35-36, Dt 25:13-16). The rhetorical question expects an answer, "No, I cannot justify this deceptive practice!" See parallel descriptions in Hosea 12:7, Amos 8:5. Spurgeon - They were, I suppose, very much what Orientals are still; you cannot trade with them without having need of more than two eyes. Their price has to be beaten down; their quantities must be counted. God would not have his people like this. He says nothing about the Moabites or the Babylonians doing this, but for his people to do it was very grievous to him. Wicked scales - The vendor would tamper with the balance bar and two scale pans so that the buyer was given less than that for which they paid. Patterson - The “bag of false weights” refers to the deception of using stone weights heavier than the standard shekel weight utilized in commercial dealings. Defrauding consumers with false weights was a violation of Mosaic law ((Deut 25:13–16; Pr 11:1; 20:23; Hos 12:7; Amos 8:5). Criswell - One of the prominent evidences of decadence in Israel was the prevalence of dishonest business practices. The rich sought to increase wealth through falsified balances, violence, deceit, and lies (Micah 6:12). When Yahweh was no longer loved and honored, the integrity of the people vanished. Micah 6:12 For the rich men of the city are full of violence, Her residents speak lies, And their tongue is deceitful in their mouth. the rich Mic 2:1,2; 3:1-3,9-11; 7:2-6; Isaiah 1:23; 5:7; Jeremiah 5:5,6,26-29; 6:6,7; Ezekiel 22:6-13,25-29; Hosea 4:1,2; Amos 5:11,12; 6:1-3; Zephaniah 3:3 spoken Isaiah 59:3-15; Jeremiah 9:2-6,8; Hosea 7:1,13; For - (term of explanation) This explains in more detail the practices of Micah 6:11. The rich men of the city are full of violence - "think nothing of resorting to violence" (NET) They were especially good at exploitation of socially disadvantaged. See Micah's earlier description of their despicable behavior - Micah 2:1,2; 3:1-3,9-11. Kaiser surmises that "the merchants would threaten “violence” (Mic 6:12) against anyone who confronted them about their cheating. Truthfulness was exchanged for deceit and fraud." Violence (02555)(hamas/chamas from hamas [02554] = to treat violently or wrong) means violence, wrong and implies cruelty, damage, and injustice. It can refer to an injury that is suffered by violence, but most often refers to the wickedness of humans, which is the product of hard hearts (Ps 73:7), is something God hates (Mal 2:16) and can take on both physical and verbal forms (physical violence implying cruelty = Jdg 9:24). Pr 4:17 refers to ill-gotten gain obtained by violence (cp Mic 6:12). In Exodus Israel was clearly instructed " “You shall not bear a false report; do not join your hand with a wicked man to be a malicious (hamas; Lxx = adikos = unjust, crooked, unrighteous, dishonest, lacking integrity, cp similar word adikia) witness." (Ex 23:1) A plea for help is often seen with violence (Job 19:7) Hamas implies cruelty, damage, and injustice and so Sarah sees. Abraham’s cohabiting with Hagar as a wrong done to her, saying in a sense "God will get you for this wrong (hamas)." (Ge 16:5). Baker adds when hamas "When coupled with the term instrument or weapon, it becomes an attributive noun describing weapons or instruments of violence (Ps. 58:2). When it describes a person, it can mean an oppressor or a violent man (Pr. 3:31)." The Lxx translates hamas with asebeia, which speaks of a want of reverence (godly fear) and living without regard for God. Those guilty of asebeia conduct themselves in such a way as to effectively deny God's existence and right as Supreme Ruler and Authority. Patterson - In the OT prophets the word hamas describes various forms of exploitation of the socially disadvantaged, accomplished by means of physical and psychological violence The English word violence refers to the use of physical force, usually with an intent to violate or destroy and clearly is a violation of God’s perfect order. Hamas is translated in NAS as malicious(3), violence(48), violent(6), wrong(3). First use of hamas describes the actions of depraved mankind and gives us a sense of how God "classifies" Israel's behavior... Genesis 6:11 Now the earth was corrupt in the sight of God, and the earth was filled with violence 12 And God looked on the earth, and behold, it was corrupt; for all flesh had corrupted their way upon the earth. 13 Then God said to Noah, “The end of all flesh has come before Me; for the earth is filled with violence because of them; and behold, I am about to destroy them with the earth. Hamas - 59v - Gen 6:11, 13; 16:5; 49:5; Ex 23:1; Deut 19:16; Jdg 9:24; 2Sa 22:3, 49; 1Chr 12:17; Job 16:17; 19:7; Ps 7:16; 11:5; 18:48; 25:19; 27:12; 35:11; 55:9; 58:2; 72:14; 73:6; 74:20; 140:1, 4, 11; Pr 3:31; 4:17; 10:6, 11; 13:2; 16:29; 26:6; Isa 53:9; 59:6; 60:18; Jer 6:7; 20:8; 51:35, 46; Ezek 7:11, 23; 8:17; 12:19; 28:16; 45:9; Joel 3:19; Amos 3:10; 6:3; Obad 1:10; Jonah 3:8; Mic 6:12; Hab 1:2f, 9; 2:8, 17; Zeph 1:9; Mal 2:16
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Spurgeon - They lied, and they cheated; so God would give them a sorry tongue, betokening their ill-health. He would make their present distress to get worse and worse, till they should be sick through their wounds. I will make you sick (02470)(halah) means to become sick, faint or weak. This is a fulfillment of the promises in the Pentateuch if the chosen people disobeyed Jehovah... Lev 26:14-17 - But (term of contrast = contrasts with the preceding promised blessings for obedience - Lev 26:1-13) if you do not obey Me and do not carry out all these commandments, 15 if, instead, you reject My statutes, and if your soul abhors My ordinances so as not to carry out all My commandments, [and] so break My covenant, (Ed: Referring to the conditional Mosaic Covenant) 16 I, in turn, will do this to you: I will appoint over you a sudden terror, consumption and fever that shall waste away the eyes and cause the soul to pine away; also, you shall sow your seed uselessly, for your enemies shall eat it up. 17 ‘And I will set My face against you so that you shall be struck down before your enemies; and those who hate you shall rule over you, and you shall flee when no one is pursuing you. (This promise for fulfilled in 722BC for the Northern 10 tribes and in 586BC for the Southern 2 tribes taken into exile in Babylon). Striking (05221) (nakah = נָכָה) means to beat, strike, wound, kill. The Lxx uses an interesting verb aphanizo which means to cause something to disappear and so to destroy or ruin. Desolating (08074)(shammah = שָׁמֵם) means to be desolate, deserted, laid waste. It also means to shudder or be horrified. So while it has the basic idea of desolation caused by some great disaster (usually a result of divine judgment), it also conveys a sense of being appalled, thus stressing the horror caused by desolation of judgment. Moses uses shamem in God's warnings Lev 26:31-32. This desolation had been prophesied hundreds of years before in Leviticus and 2Chronicles I will lay waste your cities as well, and will make your sanctuaries desolate; and I will not smell your soothing aromas.32 ‘And I will make the land desolate so that your enemies who settle in it shall be appalled over it. (Lev 26:31-32) Then the land will enjoy its Sabbaths all the days (70 years) of the desolation, while you are in your enemies’ land; then the land will rest and enjoy its Sabbaths. ‘All the days of [its] desolation it will observe the rest which it did not observe on your Sabbaths, while you were living on it." Adding that "the land shall be abandoned by them, and shall make up for its Sabbaths while it is made desolate without them. They, meanwhile, shall be making amends for their iniquity, because they rejected My ordinances and their soul abhorred My statutes." (Lev 26:34-35,43) And those who had escaped from the sword he carried away to Babylon; and they were servants to him and to his sons until the rule of the kingdom of Persia, to fulfill the word of the LORD by the mouth of Jeremiah, until the land had enjoyed its Sabbaths. All the days of its desolation it kept Sabbath until seventy years were complete. (2Chr 36:20-21) Because - Term of explanation. This is not very difficult to understand. The reason they would be punished was because of their sins. Sins (02403)(chattah) means to miss the way, to fail; to err, to swerve from truth, go wrong = Literal use describes accurate shot by slingshot (Jdg 20:16). The first use of chattah personifies sin as a power, God telling Cain "If you do well, will not [your countenance] be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it.” (Ge 4:7) Israel failed to master their sin and would reap the consequences thereof. The Lxx translates chattah with the Greek word hamartia, conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." Recall that as a contemporary of Isaiah and Hosea, Micah prophesied to the Southern Kingdom of Judah during the momentous years surrounding the tragic fall of Israel to the Assyrian Empire (722 BC), an event he predicted (Micah 1:6). Swindoll writes that "During this period, while Israel (Ed: the Northern Kingdom) was imploding from the effects of evil and unfaithful leadership, Judah seemed on a roller-coaster ride—ascending to the heights of its destiny in one generation, only to fall into the doldrums in another." In this section of Micah, Judah's payday, her wages for her sins, had finally come due. C. S. Lewis - We can rest contentedly in our sins and in our stupidities; and anyone who has watched gluttons shoveling down the most exquisite foods as if they did not know what they were eating, will admit that we can ignore even pleasure. But pain insists on being attended to. God whispers to us in our pleasures, speaks to us in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world. (The Problem of Pain) Micah 6:14 You will eat, but you will not be satisfied, And your vileness will be in your midst. You will try to remove for safekeeping, but you will not preserve anything, And what you do preserve I will give to the sword. eat Leviticus 26:26; Isaiah 65:13; Ezekiel 4:16,17; Hosea 4:10; Haggai 1:6; 2:16 and thou Deuteronomy 32:22-25; Isaiah 3:6-8; 24:17-20; Jeremiah 48:44; Ezekiel 5:12; Amos 2:14-16; Amos 9:1-4 "FUTILITY CURSES" FULFILLED! This is a difficult verse and the NET has a substantially different translation - NET = You will eat, but not be satisfied. Even if you have the strength to overtake some prey, you will not be able to carry it away; if you do happen to carry away something, I will deliver it over to the sword. Barker - Hillers discusses these verses as an example of Old Testament “futility curses” "that is, the guilty will undertake a course of action and inevitably be frustrated in it. The nearest biblical parallels are Deut 28:30–31 and Dt 28:38–40, with briefer examples in Lev 26:26 and, in the prophets, Hos 4:10, “They shall eat but not be satisfied: they shall play the harlot but not increase,” cf. Hosea 5:6; 8:7; 9:12; 9:16; and Amos 5:11: “You have planted pleasant vineyards, but you shall not drink their wine.” Biblical curses of this pattern, and other prophetic threats, have parallels in the curses attached to Near Eastern treaties. It is clear that Micah, like other prophets, drew on a traditional stock of maledictions, and it is plausible to suppose that he meant to imply that just these evils were coming because the Israelites had broken their covenant with God." You will eat, but you will not be satisfied - This describes God's judgment of Famine resulting in starvation. One of God’s judgments was not to provide sufficient food to a disobedient people (Lev. 26:26; Hos. 4:10; Amos 4:8). Patterson - "The irony of the sins of selfishness like greed and covetousness is that those who fall prey to them are never satisfied (cf. Pr 27:20; Eccl 1:8; 5:10)." Spurgeon - The satisfaction that comes to us through eating is of his mercy, and when he wills, he can say, “Thou shalt eat, but not be satisfied.” Satisfied (07646)(saba - שָׂבַע) means to be sated (implying sufficiency, though generally not speaking of excess-but see Vine's note below), to be filled or be full and so to be satisfied or have enough (or too much) of something, as when Israel had enough (too much) quail (Ex 16:8, 12). Yahweh is the ultimate Source of physical satiety (Ps. 104:28; satisfaction with His lovingkindness - Ps 90:14) and here in Micah 6:14 the Source of inability to eat enough! God would satisfy Israel in the promised land (Dt 6:11, 8:10, 12, 11:15, 14:29, 26:12). Boaz fed Ruth the Moabitess who "ate and was satisfied (Lxx = empiplemi = to fill = Lk 1:53, be satisfied = Jn 6:12, figuratively enjoy something = Ro 15:24) and had some left." (Ru 2:12) As used here in Micah 6:14, one of the ways God judged people was to not provide enough to satisfy their need (or want) (Lev. 26:26; Hos. 4:10; Amos 4:8). Figuratively, saba describes reaching a ripe (Lxx = pleres = literally containing within all that it can hold - filled full) age (2Chr 24:15). In Job saba speaks of one "saturated" (Lxx = empiplemi) with bitterness (Job 9:18). Habakkuk describes haughty men "like death, never satisfied (Lxx = empiplemi)." (Hab 2:5) Moses warns of the ever present danger (for ALL of us!) of being "satisfied" (Dt 31:20) The sword will be sated with the blood of Yahweh's enemies on the Day of Yahweh (Jer. 46:10). Vine - Saba is frequently used in parallelism with “to eat,” or “to graze” when used with cattle or sheep (Jer. 50:19). The earth too “can be sated, have its fill,” of rain (Job 38:27). Saba sometimes expresses “being surfeited with,” as in Pr. 25:16. God too can “become surfeited (filled to satiety and even with disgust!),” especially when men offer sacrifices with the wrong motives: “I am full of the burnt offerings of rams" (Isa. 1:11). The wise man noted that the lazy man “that follows after vain persons shall have poverty enough [be surfeited with poverty]” (Pr. 28:19). Saba often expresses God’s “satisfying, supplying,” man with his material needs: (Ps. 103:5). But even when God “fed them to the full,” Israel was not satisfied and went after strange gods (Jer. 5:7). Gilbrant - Some things are never sated, a truth which often leads to similes or metaphors in wisdom teachings. The proud person (Hab. 2:5), plunderers (Jer. 50:10), the eye (Eccl 1:8) and Sheol (Prov. 27:20) are among things not satisfied. These images are usually used as negative similes. However, as for the righteous, "My people will be satisfied with my goodness, says the Lord" (Jer. 31:14). (Ibid) Webster (1828) defines satisfy - To gratify wants wishes or desires to the full extent; to supply possession or enjoyment till no more is desired The demands of hunger may be easily satisfied; but who can satisfy the passion for money or honor? To supply fully what is necessary and demanded by natural laws. Saba - 92v - NAS - became satisfied(1), become weary(1), being satisfied(1), continually(1), drink their fill(1), enough(1), fed them to the full(1), filled(9), full(2), get enough(1), glutted(1), had enough(2), have his fill(1), have in plenty(1), have it in excess(1), have abundance(1), have enough(2), have plenty(2), plenty(1), ripe*(1), satiated(2), satisfied(49), satisfies(2), satisfy(10), saturates(1). Ex 16:8, 12; Lev 26:26; Deut 6:11; 8:10, 12; 11:15; 14:29; 26:12; 31:20; Ruth 2:14; 2 Chr 24:15; 31:10; Neh 9:25; Job 7:4; 9:18; 19:22; 27:14; 31:31; 38:27; Ps 17:14f; 22:26; 37:19; 59:15; 63:5; 65:4; 78:29; 81:16; 88:3; 90:14; 91:16; 103:5; 104:13, 16, 28; 105:40; 107:9; 123:3f; 132:15; 145:16; 147:14; Pr 1:31; 5:10; 12:11, 14; 14:14; 18:20; 20:13; 25:16f; 27:20; 28:19; 30:9, 15f, 22; Eccl 1:8; 4:8; 5:10; 6:3; Isa 1:11; 9:20; 44:16; 53:11; 58:10f; 66:11; Jer 5:7; 31:14; 44:17; 46:10; 50:10, 19; Lam 3:15, 30; 5:6; Ezek 7:19; 16:28f; 27:33; 32:4; 39:20; Hos 4:10; 13:6; Joel 2:19, 26; Amos 4:8; Mic 6:14; Hab 2:5, 16 Many of the uses from Ps are beautiful and so here is the list... Ps 17:14 From men with Thy hand, O LORD, From men of the world, whose portion is in [this] life; And whose belly Thou dost fill with Thy treasure; They are satisfied with children, And leave their abundance to their babes. Ps 17:15 which says "As for me, I shall behold Thy face in righteousness; I will be satisfied (Lxx = chortazo = literally feed, fill up; figuratively = be satisfied - Mt 5:6, Lk 6:21, Ps 107:9) with Thy likeness when I awake." Ps 22:26 The afflicted shall eat and be satisfied; Those who seek Him will praise the LORD. Let your heart live forever! Ps 37:19 They will not be ashamed in the time of evil; And in the days of famine they will have abundance (Lxx = chortazo). Ps 59:15 They wander about for food, And growl if they are not satisfied. Ps 63:5 My soul is satisfied as with marrow and fatness, And my mouth offers praises with joyful lips. Ps 65:4 How blessed is the one whom Thou dost choose, and bring near [to Thee], To dwell in Thy courts. We will be satisfied with the goodness of Thy house, Thy holy temple. Ps 78:29 So they ate and were well filled; And their desire He gave to them. Ps 81:16 “But I would feed you with the finest of the wheat; And with honey from the rock I would satisfy you.” Ps 88:3 For my soul has had enough troubles, And my life has drawn near to Sheol. Ps 90:14 O satisfy us in the morning with Thy lovingkindness, That we may sing for joy and be glad all our days. Ps 91:16 “With a long life I will satisfy him, And let him behold My salvation.” Ps 103:5 Who satisfies your years with good things, [So that] your youth is renewed like the eagle. Ps 104:13 He waters the mountains from His upper chambers; The earth is satisfied with the fruit of His works. Ps 104:16 The trees of the LORD drink their fill, The cedars of Lebanon which He planted, Ps 104:28 Thou dost give to them, they gather [it] up; Thou dost open Thy hand, they are satisfied with good. Ps 105:40 They asked, and He brought quail, And satisfied them with the bread of heaven. Ps 107:9 For He has satisfied the thirsty soul, And the hungry soul He has filled with what is good. Ps 123:3 Be gracious to us, O LORD, be gracious to us; For we are greatly filled with contempt. Ps 132:15 “I will abundantly bless her provision; I will satisfy her needy with bread. Ps 145:16 Thou dost open Thy hand, And dost satisfy the desire of every living thing. Ps 147:14 He makes peace in your borders; He satisfies you with the finest of the wheat. And your vileness will be in your midst. - The Hebrew word for vileness (yesah) is used only here and it's meaning is uncertain, but in context seems to relate to starvation, thus NIV translates it "your stomach will be empty." NLT paraphrases it "Your hunger pangs and emptiness will remain." The Lxx translates it with the verb skotazo which means to become dark or remain in darkness, which does not shed much light on the Hebrew meaning. Kaiser - The sentence in verse 14, “Hunger (vileness) shall be in your midst,” is rendered by the NIV as “Your stomach will still be empty.” A. Ehrman defended the Syriac, which says that the evil-doers would be afflicted with “dysentery,” as the proper correction of the difficult Hebrew. Baker writes that yesah ("vileness") is "A masculine noun denoting emptiness; dung (?). It is a strong word used to illustrate the corrupt, immoral condition of God’s people because of their failure to be His moral, ethical, just people. Their excrement will be among them (Mic. 6:14; KJV = casting down; NASB, vileness; NIV, empty). The exact meaning is not yet clear, but its sense is evident in the context. (The Complete Word Study Dictionary: Old Testament) You will try to remove for safekeeping, but you will not preserve anything - Referring to their attempts to safely store (presumably food, possibly valuables). Preserve (06403)(palat) is used primarily in the Ps where it means to deliver, to take to safety and out of danger by taking refuge in another place. Here in Micah (in the piel), the idea is to store in a safe place (e.g., in Isa 5:29 palat is used to describe an animal carrying its prey to a secure place. [from NET Note]). The Lxx translates palat with the verb diasoso which means to bring something safely through a hazard or danger (Acts 28:1). In the present context the idea is they will not be able to bring it (valuables) safely through danger, because of the judgment of Jehovah on their sins. This reminds me of the Proverb... When you set your eyes on it, it is gone. For wealth certainly makes itself wings, Like an eagle that flies toward the heavens. (Pr 23:5) What you do preserve (what you are able to "deliver" safely through danger) I will give to the sword. - All attempts to salvage their goods will be futile, for the hand of the Lord is against them. These judgments are similar to those recorded in Ezekiel "Alas, because of all the evil abominations of the house of Israel, which will fall by sword, famine, and plague!" (Ezek 6:11) Barker - It is possible to translate the last half of v. 14 like this: “You will press toward birth but not give birth, / and what you bring to birth I will give to the sword.” Spurgeon - So that in every project they would be disappointed; in every design they would be frustrated, because God would be against them. Speaking of the people of Israel who wandered in the wilderness for 40 years Moses reminds their children (in Deuteronomy - addressed to their children who would enter the promised land) that "the hand of the LORD was against them, to destroy them from within the camp, until they all perished." (Dt 2:15). Judges records that as result of their disobedience (Jdg 21:25) "Wherever they went, the hand of the LORD was against them for evil, as the LORD had spoken and as the LORD had sworn to them, so that they were severely distressed." Micah 6:15 "You will sow but you will not reap. You will tread the olive but will not anoint yourself with oil; And the grapes, but you will not drink wine. Leviticus 26:20; Deuteronomy 28:38-40; Isaiah 62:8,9; 65:21,22; Jeremiah 12:13; Joel 1:10-12; Amos 5:11; Zephaniah 1:13; Haggai 1:6 You will sow but you will not reap (contrast Dt 28:11-12 = blessing of obedience) - No crops mean no food, no prosperity in an agrarian society. These were "curses" (curse occurs 16x in 14v in Dt 28-30 - Dt 28:15-20, 45; 29:19-21, 27; 30:1, 7, 19) promised to Israel for disobeying God's Mosaic covenant. The long list of curses begin in Dt 28:15 “But it shall come about, if you will not obey the LORD your God, to observe to do all His commandments and His statutes with which I charge you today, that all these curses shall come upon you and overtake you." The prediction of poor crops is found in Dt 28:38-40... “You shall bring out much seed to the field but you shall gather in little, for the locust shall consume it. 39 “You shall plant and cultivate vineyards, but you shall neither drink of the wine nor gather [the grapes,] for the worm shall devour them. 40 “You shall have olive trees throughout your territory but you shall not anoint yourself with the oil, for your olives shall drop off. These words are reminiscent of Haggai's message... Now therefore, thus says the LORD of hosts, “Consider your ways! 6 “You have sown much, but harvest little; [you] eat, but [there is] not [enough] to be satisfied; [you] drink, but [there is] not [enough] to become drunk; [you] put on clothing, but no one is warm [enough;] and he who earns, earns wages [to put] into a purse with holes.” (Hag 1:5-6) Spurgeon - God can let men have every form of outward prosperity, and yet make nothing of it. I fear that some, perhaps some present, have every outward religious blessing; yet nothing comes of it. You hear sermons, you come to meetings, you tread the olives, but you are not anointed with the oil. The grapes are in the wine-vat; but you drink not the wine. God save us from that sad condition! Patterson - The curses for covenant disobedience include being denied the opportunity to enjoy the fruit of one’s labors, whether in the field, orchard, or vineyard (cf. Deut 28:30, 33, 38–40). You will tread the olive but will not anoint yourself with oil - Olives will dry up and will yield no oil. And the grapes, but you will not drink wine. - Treading grapes that are withered, will yield no juice, and no wine. In short, no food, no oil, no wine. Kaiser - No one cheats God or man without badly cheating himself at the same time. God keeps very good books and knows when justice has been overlooked. He will finally act, so all who race on in their deceitful ways should take immediate notice that all their labors are bound to produce nothing in the end. Barker - God, in fulfillment of the covenant curses for disobedience, will turn all their blessings into curses (cf. Mal 2:2). “An economy based on fraud and violence will, like any modern-day Pyramid scheme, eventually collapse under its own crushing weight, and the prophet does not even need to proclaim that God is behind it all (Mic 6:13).” Micah 6:16 The statutes of Omri And all the works of the house of Ahab are observed; And in their devices you walk. Therefore I will give you up for destruction and your inhabitants for derision, and you will bear the reproach of My people. the statutes of Omri are kept - or, he doth much keep the, etc. 1 Kings 16:25-30; Hosea 5:11 the works 1 Kings 16:30-33; 18:4; 21:25,26; 2 Kings 16:3; 21:3; Isaiah 9:16; Revelation 2:20 ye walk Ps 1:1; Jeremiah 7:24 that 1 Kings 9:8; 2 Chronicles 29:8,9; 34:25; Jeremiah 18:15,16; 19:8; 21:8,9; Ezekiel 8:17,18 desolation - or, astonishment. therefore. Ps 44:13; Isaiah 25:8; Jeremiah 51:51; Lamentations 5:1; Ezekiel 39:26; Daniel 9:16 ISRAEL'S WICKED RELIGIOUS MENTORS The statutes of Omri and all the works of the house of Ahab are observed - Two of the most wicked kings in the northern kingdom and their ungodly statues are mentioned emphasizing how their evil practices had spread like leaven into Judah. Spurgeon - They would not keep the statutes of God; but they could keep the foul statutes of Omri, which appear to have been specially objectionable to God. Ahab was an arch rebel against God. Remember his murder of Naboth to get his vineyard; and these people followed his evil example (1Ki 21:1-19). Patterson - Although King Omri predated Micah by more than a century, “the text assumes that the sins of the infamous Omri and Ahab have become legendary and serve as a paradigm of apostasy, turpitude, cupidity, and injustice” (Alexander, Baker, and Waltke 1988:199). The OT record preserves no specific laws or rulings exemplifying the evil character of Omri’s reign (cf. 1Kgs 16:21–28). Ryrie - The people had degenerated to the low level that characterized the days of Omri and Ahab, a period that had become a byword for apostasy (cf. 1Kings 16-22). Adam
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Spurgeon on reproach - Very hard was it to bear that reproach, when there would be none of the comforts of the Spirit to go with it. There are some professors who bear the reproach of Christ, but will never share his crown; that is a fearful state of things. Gladly enough would we take up that reproach that we may be truly his; but if we profess to be God’s people, and act inconsistently, we shall bear all the reproach, but have nothing to sustain us under it. O Lord, of thy mercy, save us from this! Destruction (desolation) (08047)(sammah/shammah = שַׁמָּה) The Hebrew noun שַׁמָּה (shammāh) is a feminine noun meaning “desolation,” “ruin,” “waste,” “horror,” or “appalling spectacle.” It occurs about thirty-nine times in the Old Testament and belongs to a word group built on the root שׁמם (shāmam), a verb meaning “to be desolate, devastated, appalled, or astonished.” The basic idea behind the word is the ruin or wasting produced by catastrophic destruction, most often the result of divine judgment against sin. In many passages the word describes cities, lands, houses, or nations laid waste, but the term also carries a strong emotional component—the stunned reaction of observers who witness such devastation. Thus shammāh does not merely denote ruin; it often conveys the shock, dread, and horror produced by the sight of ruin. Scripture therefore uses the word to depict both the objective destruction itself and the overwhelming reaction it provokes among those who behold it. A helpful distinction is often made between the related nouns שְׁמָמָה (shemāmâ) and שַׁמָּה (shammāh). While both refer to devastation, shemāmâ tends to emphasize the state of desolation itself—the ruined condition of land or cities, whereas shammāh emphasizes the spectacle of that devastation and the horrified response it evokes. In other words, shemāmâ focuses on the physical condition of wasteland, while shammāh stresses the public shock and shame produced by the devastation. This distinction explains why shammāh frequently appears alongside terms such as “curse,” “reproach,” “hissing,” “byword,” or “derision.” The destroyed nation becomes a terrifying example and warning to others. For instance, Moses warned Israel that disobedience would result in becoming “an astonishment, a proverb, and a byword among all the peoples where the LORD drives you” (Deuteronomy 28:37, NASB), highlighting the humiliating spectacle their judgment would become before the nations. The word also describes the destruction of wicked individuals and their households, showing that God’s judgment extends not only to nations but also to persons who persist in evil. Psalm 73 illustrates this vividly when the psalmist reflects on the sudden downfall of the wicked: “How they are destroyed in a moment! They are utterly swept away by sudden terrors!” (Psalm 73:19). Likewise Isaiah declares that judgment would bring devastation upon prosperous houses and estates: “Surely many houses shall become desolate, even great and fine ones, without occupants” (Isaiah 5:9). In these contexts shammāh highlights the swift and shocking collapse of apparent security, emphasizing that divine justice can reduce even the most impressive structures of human prosperity to shocking ruin. More commonly, however, shammāh describes lands and cities devastated because of the wickedness of their inhabitants. Jeremiah repeatedly uses the word to portray the consequences of Israel’s rebellion and the invasions that would follow. For example, he declares, “The lions have roared at him… they have made his land a waste; his cities have been destroyed, without inhabitant” (Jeremiah 2:15). Similarly, Zephaniah announces the fate of proud Nineveh: “This is the exultant city which dwells securely… How she has become a desolation, a resting place for beasts!” (Zephaniah 2:15). In such passages the word paints a vivid picture of once-thriving civilizations reduced to silent ruins, demonstrating the devastating consequences of persistent sin and arrogance before God. Another important dimension of shammāh is its description of the emotional shock and horror experienced by those who witness devastation. The sight of judgment leaves observers stunned, appalled, and filled with dread. Jeremiah captures this sense of overwhelming anguish when he laments the suffering of his people: “For the brokenness of the daughter of my people I am broken; I mourn, dismay has taken hold of me” (Jeremiah 8:21). Here the word conveys not merely the destruction itself but the paralyzing emotional impact of seeing that destruction unfold. The devastation is so terrible that it produces collective astonishment and grief among those who behold it. The prophets also frequently combine shammāh with the term שְׁרֵקָה (shereqāh), meaning “hissing” or “derision.” This pairing appears several times (e.g., 2 Chronicles 29:8; Jeremiah 19:8; 25:9, 18; 29:18; 51:37; Micah 6:16) and emphasizes that a devastated city becomes an object of scorn and mockery among surrounding nations. Travelers passing the ruins would “hiss” in astonishment and contempt, recognizing the visible evidence of divine judgment. Thus the ruined city becomes both a monument to judgment and a warning sign to others of the consequences of rebellion against God. The Septuagint sometimes translates shammāh with the Greek word ἀφανισμός (aphanismos), meaning “destruction,” “disappearance,” or “annihilation.” The term describes something so devastated that it effectively disappears from sight, emphasizing the thoroughness of the destruction. This concept appears in Micah 6:16 and echoes the biblical theme that God’s judgment can reduce even powerful nations to complete ruin and historical obscurity. The same idea appears in the New Testament where Hebrews states that what becomes obsolete is “ready to disappear” (Hebrews 8:13). Ultimately, the theological significance of shammāh lies in its portrayal of God’s sovereignty over history and His righteous judgment against sin. The word reminds readers that sin inevitably leads to devastation—both moral and physical. Nations such as Israel, Judah, Babylon, and others experienced this reality when they abandoned God and embraced idolatry. Yet the concept also serves as a warning and moral lesson, demonstrating that divine judgment is not random but the just response of a holy God to persistent rebellion. As Jeremiah’s prophecy shows, God even used one nation to judge another, only to later judge the instrument of punishment itself: “Babylon will become a heap of ruins… an object of horror and hissing, without inhabitants” (Jeremiah 51:37). In summary, shammāh is a powerful biblical term describing devastation so complete that it produces shock, horror, and public disgrace. It portrays the ruin brought by divine judgment, the astonishment of those who witness the destruction, and the lasting warning such devastation provides to future generations. The word vividly reminds readers that human pride, idolatry, and rebellion ultimately lead to waste, horror, and appalling ruin, while obedience to God remains the only path to enduring stability and blessing. Shammah - 39v - Note: Almost half the uses are found in Jeremiah. - Deut 28:37; 2Kgs 22:19; 2Chr 29:8; 30:7; Ps 46:8; 73:19; Isa 5:9; 13:9; 24:12; Jer 2:15; 4:7; 5:30; 8:21; 18:16; 19:8; 25:9, 11, 18, 38; 29:18; 42:18; 44:12, 22; 46:19; 48:9; 49:13, 17; 50:3, 23; 51:29, 37, 41, 43; Ezek 23:33; Hos 5:9; Joel 1:7; Mic 6:16; Zeph 2:15; Zech 7:14. (2Chr 30:7) “And do not be like your fathers and your brothers, who were unfaithful to the LORD God of their fathers, so that He made them a horror (shammah), as you see. Derision ("a hissing" - ESV) (08322)(shereqah from sharaq = to hiss, whistle, pipe) means hissing indicative of scorn or derision, as in the devastation of Jerusalem (Jer 19:8, 25:18). The Lxx translates shereqah in Mic 6:16 with surismos - hissing (of a snake), metaphorically of a city (Jer 19:8, 2Chr 29:8) TWOT - This group of words most often describes the reaction displayed by those who pass by the ruins of a once great city or power, either a hiss or a whistle. Since it is used to describe the piping of a shepherd for his sheep (Jud 5:16), it must be understood to be a clearly audible sound. KB suggests that a form of whistling was practiced as a protection from the demons of destruction, but most see it as a sign of either shock, since it is so often found together with shammah “horror,” or amazement (Jerusalem Bible), or derision (NEB, IKgs 9:8; Jer 19:8; 18:16 etc.). Derision and joy at Jerusalem’s discomfiture is seen in Lam 2:15–16 and Mic 6:16. In Isa 5:26 and 7:18, God whistles for the nations to gather to destroy Israel, but in Zech 10:8 the whistling is God’s signal to Israel, inviting them to return to enjoy God’s blessing in the land of promise. These last passages can be construed as piping with a shep7646herd’s pipe. Derision refers to the use of ridicule or scorn to show contempt. Here is a passage that summarize the judgment prophecy here in Micah 6... (2Chr 29:8) “Therefore the wrath of the LORD was against Judah and Jerusalem, and He has made them an object of terror, of horror (shammah), and of hissing (shereqah), as you see with your own eyes. Shereqah - 6v - 2Chr 29:8; Jer 19:8; 25:9, 18; 29:18; 51:37; Mic 6:16 and is translated derision (1), hissing (6). Reproach (02781)(cherpah) means scorn, disgrace, contempt (referring to a state of dishonor and low status), shame. It refers to the casting of blame or scorn on someone. Swanson - 1. disgrace, contempt, i.e., the state of dishonor and low status (1Sa 11:2); 2. scorn, insult, taunt, slur, i.e., the act. of speaking words which harm and insult another (Ps 69:10); 3. a reproach, i.e., an object which has low status and dishonor (Ps 79:4) Reproach in English describes censure mingled with contempt or derision. It expresses rebuke or disapproval. As an aside on the cross Christ bore the shame of our sin. Followers of Jesus are called to bear the reproach of Christ and to suffer for His name (2 Cor. 12:10; 1 Pet. 4:14). Scorn in English describes open dislike and disrespect or derision often mixed with indignation Disgrace in English refers to the state or condition of suffering loss of esteem and of enduring reproach, and often implies humiliation and sometimes ostracism The Lxx translates cherpah with the noun oneidos (used in NT only in Lk 1:25) which refers to the loss of standing connected with disparaging speech = disgrace, reproach, insult, censure. Cherpah is translated contempt (1), disgrace (5), reproach (60), reproaches (2), scorn (3), shame (1), taunting (1). Cherpah - 72v -Ge 30:23; 34:14; Josh 5:9; 1Sa 11:2; 17:26; 25:39; 2 Sam 13:13; Neh 1:3; 2:17; 4:4; 5:9; Job 16:10; 19:5; Ps 15:3; 22:6; 31:11; 39:8; 44:13; 69:7, 9f, 19f; 71:13; 74:22; 78:66; 79:4, 12; 89:41, 50; 109:25; 119:22, 39; Pr 6:33; 18:3; Isa 4:1; 25:8; 30:5; 47:3; 51:7; 54:4; Jer 6:10; 15:15; 20:8; 23:40; 24:9; 29:18; 31:19; 42:18; 44:8, 12; 49:13; 51:51; Lam 3:30, 61; 5:1; Ezek 5:14f; 16:57; 21:28; 22:4; 36:15, 30; Da 9:16; 11:18; 12:2; Hos 12:14; Joel 2:17, 19; Mic 6:16; Zeph 2:8; 3:18 THOUGHTS ON INTERPRETATION OF PROPHETIC BOOKS In regard to the OT Prophetic books such as Isaiah, Jeremiah, Daniel, and the 12 "Minor" Prophets, remember that the most accurate interpretation is derived by applying the following principles: (1) Read the Scripture literally (unless the text is clearly figurative, e.g., Jesus said "I am the door..." Jn 10:9). If one interprets a text symbolically (allegorically, figuratively, spiritualizing) when that text makes good sense literally, one potentially opens themselves to the danger of inaccurate interpretation, for then the question arises as to who's "symbolic" interpretation is correct and how imaginative one should be in evaluating a "supposed symbol"? Many of the commentaries and sermons on the OT prophetic books unfortunately are replete with non-literal interpretations (except when it comes to Messianic Passages, which are usually interpreted literally). Therefore the watchword when reading any commentary on Old Testament prophecy is caveat emptor ("buyer beware"). Read all commentaries like the Bereans (Acts 17:11-note). (2) Study the context which is always "king" in interpretation (don't take verses out of context.) (3) Passages addressed to Israel should be interpreted as directed to the literal nation of Israel and should not be interpreted as addressed to the NT Church, an entity not mentioned in the Old Testament. The promises of Jehovah to the nation of Israel (e.g., see Millennial Promises) remain valid (Jer 31:35, 36, 37, Nu 23:19, Lk 21:33) and have not been passed on to the NT Church because Israel has "defaulted" (See study Israel of God). Remember that while Scripture has only one correct interpretation, there can be many legitimate applications (See Application), and therefore the OT prophetic books are extremely applicable in the lives of NT believers. (4) Scripture is always the best commentary on Scripture. While an attempt has been made to list resources that adhere to these basic interpretative guidelines, not all the works listed in these collections have been read in detail. Therefore should you discover a resource you feel is NOT conservative and/or orthodox, please email your concerns. Related Resources: Inductive Bible Study - Guidelines to Assure Accurate Interpretation Inductive Bible Study Interpretation of Prophetic Scripture Interpretative Views of the Revelation of Jesus Christ Allegorical Interpretation - Tony Garland Interpreting Symbols - Tony Garland Basic Considerations in Interpreting Prophecy - John Walvoord Millennium - Biblical descriptions of this time on earth, primarily from the OT prophets BIBLIOGRAPHY See this list of the best Commentaries on the Book of Micah Allen, Leslie C., The Books of Joel, Obadiah, Jonah, and Micah, Wm. B. Eerdmans Publishing Co, 1976, The New International Commentary on the Old Testament (One of the top 5 Commentaries on the Book of Micah) Baker, Warren; Carpenter, Eugene E., The Complete Word Study Dictionary: Old Testament, AMG Publishers, 2003. Barker, Kenneth L.: Micah, Nahum, Habakkuk, Zephaniah- An Exegetical and Theological Exposition of Holy Scripture (New American Commentary) Nashville: Broadman & Holman Publishers., 2001, 1999 Biblical Studies Press, The NET Bible Notes on Micah, 2006 (also synchronizes with Constable's notes) Constable, Thomas, Expository Notes on Micah 1-7 Davis, Dale Ralph, A Study Commentary on Micah, Evangelical Press, 2010 Gilbrant, Thoralf - The Complete Biblical Library Old and New Testament Goins, Doug - Do Justice; Love Kindness Guzik, David - Micah 6 Commentary Harris, R. Laird; Archer, Gleason L., Jr.; Waltke, Bruce K.: Theological Wordbook of the Old Testament (TWOT); Moody Press, 2003 Kaiser, W. C.: The Preacher's Commentary Series, Volume 23: Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi: Thomas Nelson Inc., 1992. Hindson, Ed and Kroll, Woodrow: King James Version Bible Commentary Nashville: Thomas Nelson; 2005. Martin, John The Bible Knowledge Commentary (Old Testament) Wheaton, IL: Victor Books. McComiskey, Thomas: The Expositor's Bible Commentary, Vol. 7- Daniel and the Minor Prophets McComiskey, Thomas Edward: The Minor Prophets: An Exegetical and Expository Commentary, Baker Academic, Grand Rapids, MI, 2009 MacKay, John L., Jonah, Micah, Nahum, Habakkuk and Zephaniah (Focus on the Bible Commentary), Christian Focus Publications, 2008. McGee, J Vernon Micah Commentary - Thru the Bible Commentary (Mp3's format only) Patterson, Richard D.; Hill, Andrew E: Cornerstone Biblical Commentary, Vol 10: Minor Prophets, Hosea–Malachi, Tyndale House Publishers, 2008 Phillips, John, Exploring the Minor Prophets. Kregel, 2002 Swanson, James: A Dictionary of Biblical Languages with Semantic Domains- Hebrew Waltke, Bruce - A Commentary on Micah- Eerdmans Publishing - Jan, 2007 Wiersbe, Warren: Be Concerned (Micah)- Making a Difference in Your Lifetime. David C Cook. 2010 Wiseman, Donald J.; Alexander, T. Desmond; Waltke, Bruce K., Obadiah, Jonah and Micah: an introduction and commentary, InterVarsity Press, 1988,Tyndale Old Testament Commentaries