Miquéias 1
David Guzik · Citado em PreceptAustin
Miquéias 1
Guzik adds - The principle stands: For the time has come for judgment to begin at the house of God (1Peter 4:17-note). However, we also do well to remember the second part of that verse: And if it begins with us first, what will be the end of those who do not obey the Gospel of God? Rebellion ("revolt")(06588)(pesha' from pasha [06586] = to rebel, transgress) means transgression, rebellion or revolt against authority (rising up in clear defiance of authority), guilt (incurred by transgressing). Pesha' is derived from a root describing the breach of relationship between two parties (civil or religious). The idea of this noun is that the individual makes a willful choice to reject God's authority and hence to deviate from the path of godly living. Defection from God's standard. Pesha' is “a stepping aside from the (correct) path." Pesha' speaks of willful sin. Pesha' can be a transgression of one individual against another (Ge. 31:36; 50:17; Ex. 22:9) or of one nation against another (Amos 1:3, 6, 9, 11, 13; 2:1) but is used primarily to describe Pesha' denotes a willful, criminal breaking of a covenant (1Ki 12:19; Jer 2:29) In Psalm 103:12 pesha’ is used metonymically for the guilt such actions produce. Note the repetition in Micah - Mic 1:5, 13; 3:8; 6:7; 7:18 Vine on pesha' - Basically, this noun signifies willful deviation from, and therefore rebellion against, the path of godly living. This emphasis is especially prominent in Amos 2:4. Such a willful rebellion from a prescribed or agreed-upon path may be perpetrated against another man: (Ge 31:36). Jacob is asking what he has done by way of violating or not keeping his responsibility (contract) with Laban. A nation can sin in this sense against another nation: (Amos 1:3). Usually, however, pesha has immediate reference to one’s relationship to God. This word sometimes represents the guilt of such a transgression: (Job 33:9). Pesha can signify the punishment for transgression (Da 8:12, 13). Finally, in Mic. 6:7 pesha signifies an offering for “transgression” Mounce notes that pesha' "is one of the three primary words for sin in the OT. While sin is any act of offense against God, from willful rebellion to unintentional sin, pesha' normally denotes intentional disobedience, especially against God’s law. The prophecy of Amos makes this clear, as he speaks out first against Judah (Amos 2:4 = transgressions) and then against Israel (Amos 2:6 = transgressions). To the latter he declares, “For I know how many are your offenses and how great your sins. You oppress the righteous and take bribes and you deprive the poor of justice in the courts” (Amos 5:12 = transgression). Committing pesha' may involve social, political, or cultic acts and can occur on an interpersonal level (e.g., Ex 22:9; Amos 5:12), a political level (1Ki 12:19), or a religious level (Isa 1:2 = "revolted against"). In all occurrences of pesha' the common thread is the breach of a covenant responsibility. To trespass God’s instruction is to rebel against God. On the annual Day of Atonement the pesha' of Israel is atoned (Lev 16:16, 21). (Mounce's Complete Expository Dictionary of Old and New Testament Words) Baker - Since it is possible for humanity to recognize this transgression (Ps. 32:5; 51:3[5]), God’s first step in dealing with it is to reveal it and call His people to accountability (Job 36:9; Mic. 3:8). He then punishes the guilty (Isa. 53:5, 8; Amos 2:4, 6) in the hope of restoring the relationship and forgiving the transgressors who repent (Ezek. 18:30, 31). In addition to the act of transgression itself, this term can also be used to convey the guilt that comes from the transgression (Job 33:9; 34:6; Ps. 59:3[4]); the punishment for the transgression (Dan. 8:12, 13; 9:24); or the offering that is presented to atone for the transgression (Mic. 6:7). NET Note - To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship. (In Lam 1:5 the phrase "because of her many transgressions"), the plural of pesha', rebellions is an example of the plural of repeated action or characteristic behavior. Patterson - Pesha' means to commit a legal offense and signifies an act of rebellion in the form of social transgression. 08). Andersen and Freedman (2000:170) further note, “in a political setting it means ‘treason,’ in religion ‘apostasy.’ Both ideas merge in idolatry as Israel’s worst violation of covenant obligations to Yahweh...Pesha' means to commit a legal offense and signifies an act of rebellion in the form of social transgression. Such treacherous “conduct constituted rebellion against Yahweh himself” (NIDOTTE 3.708).”
Miquéias 1
Guzik - Micah didn’t just announce judgment and then yawn. He cared so deeply that he wept with God’s people. The preacher’s duty is more than to just announce judgment and to walk away. He has to care. “Many who have rejected a Christian’s logic have been won by his tears.” (Boice) Matthew
Miquéias 1
Guzik has an interesting discussion of the "puns" on the names of the towns in Micah 1:10-16 Though Micah uses puns, this isn’t about clever word games - it goes back to the ancient idea that a name isn’t just your “handle” but describes - sometimes prophetically - your character and your destiny. In showing how the name of these cities is in some way a prophecy of their destiny, Micah shows how our character becomes our future. a. Tell it not in Gath: The city of Gath belonged to the Philistines, and it hurts Micah to think that the Philistines will rejoice at the pain of God’s people. b. In BethAphrah roll yourself in the dust: Following to the end of the chapter, Micah uses puns and plays on words to talk about the judgment coming upon the cities of Judah. These towns are clustered in the Shephelah - the lowlands between the coastal region and the mountains of Judah. c. Beth Aphrah: To Micah, Aphrah sounds like the Hebrew word for dust, so he told the citizens of Beth Aphrah to roll in the dust in anticipation of coming judgment. d. Shaphir: The name of this town sounds like the word for beautiful. It won’t be beautiful for long, and Micah warns the citizens of Shaphir to prepare for judgment. e. Zaanan: The name of this town sounds like the Hebrew word for exit or go out. When the siege armies come, they won’t exit at all - they will be shut up in the city until it falls. f. Beth Ezel: The name of this town means the nearby city. When the army of judgment comes, it won’t be near and helpful to any other city. g. Maroth: The name of this town means bitterness, and when the army of judgment comes the citizens of Maroth will know plenty of bitterness. h. Lachish: The name of this town sounds like the Hebrew word for to the horses. Lachish was an important fortress city, and they should go to the horses to fight, but ironically they will go to the horses to flee the army of judgment. i. Moresheth: The name of this - Micah’s hometown - sounds like the Hebrew word for betrothed. Here he speaks of giving the city wedding gifts as she passes from the rule of one “husband” (Judah) to another (the invading army). j. Aczib: The name of this town sounds like the Hebrew word for deceitful or disappointing. This city will fall so quickly it will be a deception and a disappointment for Israel. k. Mareshah: The name of this town is related to the Hebrew word for possessor or heir. The invading army will soon possess this city. l. Adullam: The was the place of refuge for David when he fled from King Saul. It will again be a place of refuge for the high and mighty among Israel, when they are forced to hide out in Adullam. Micah 1:15 Moreover, I will bring on you the one who takes possession, O inhabitant of Mareshah. The glory of Israel will enter Adullam. will Isaiah 7:17-25; 10:5,6; Jeremiah 49:1 he, etc or, the glory of Israel shall come to, etc. 1 Samuel 22:1; Isaiah 10:3 Adullam Joshua 15:35; 2 Chronicles 11:7 I will bring on you - Jehovah is speaking Glory of Israel - Glory probably refers to the people of Israel (see Hos 9:11-13), presumably the nobility. Like David centuries before, they would flee for refuge to the caves of Adullam (1Sa 22:1, 2Sa 23:13) Mareshah ("possession") - This name sounds like the Hebrew word yoresh meaning "conqueror" (or possessor). Jehovah would bring on Mareshah the Assyrian conquerors who would take possession of the city. Ironically the Hebrew word yoresh had been used to describe Israel's dispossession of Canaan. The dispossessors would now themselves be dispossessed! NET Note says the NIV translation “He who is the glory of Israel will come to Adullam,” sounds as if an individual is in view, and could be understood as a messianic reference." The context however does not support this interpretation. Micah 1:16 Make yourself bald and cut off your hair, Because of the children of your delight; Extend your baldness like the eagle, For they will go from you into exile. bald Job 1:20; Isaiah 15:2; 22:12; Jeremiah 6:26; 7:29; 16:6; Amos 8:10 thy delicate Deuteronomy 28:56,57; Isaiah 3:16-26; Lamentations 4:5-8 for Deuteronomy 28:41; 2 Kings 17:6; Isaiah 39:6,7 Make yourself bald and cut off your hair - Although forbidden in Lev 21:5 and Dt 14:1, in this context baldness was allowed as a sign of their deep mourning over the exile of their children. (See Ezra 9:3, Job 1:20, Isa 22:12, Ezek 7:18 = latter verse in view of the coming destruction of Jerusalem). DISCLAIMER: Before you consult commentaries, sermons or other resources, first consult the Word of God, studying the Scriptures diligently (2Ti 2:15-note) and inductively (See inductive Bible study) in dependence on your Teacher, the Holy Spirit, Who Jesus promised would guide us into all truth (John 16:13). 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 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 Harris, R. Laird; Archer, Gleason L., Jr.; Waltke, Bruce K.: Theological Wordbook of the Old Testament (TWOT); Moody Press, 2003 Kaiser, W. C.: 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 Wiersbe, Warrenn: 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