Miquéias 4
John Phillips · Citado em PreceptAustin
Miquéias 4
Phillips - An omniscient, absolutely righteous King will govern an empire stretching from pole to pole and from sea to sea. In that kingdom there will be no bribery or corruption, no inequitable laws, no heavy-handed or uneven administration of the laws. There will be universal peace, prosperity, and progress. No wonder the nations will flock to Jerusalem to see the beautiful, benevolent capital and its all-glorious King! Law (08451)(torah from yarah) is a feminine noun meaning instruction, direction, law, Torah, the whole Law. As discussed above yarah derives from a word that means to shoot an arrow, for a teacher aims to hit the target and achieve specific goals in the lives of the students. Torah refers to instructions from God to His people on how to live (cf Job 22:22), and this was to be a total way of life, permeating every decision, thought, deed, etc. Torah was given to make known the way we should walk. In Israel, parents (Pr. 1:8; 6:20) and wise persons (Pr 13:14; 28:4) were major sources of instruction for life. Rebels were not willing to accept God's instructions in any manner (Isa 30:8, 9). In a similar way, the scribes handled the torah deceitfully and falsely "“How can you say, ‘We are wise, And the law of the LORD is with us’? But behold, the lying pen of the scribes Has made it into a lie." (Jer. 8:8).Torah is often found paired with other words or phrases - "the word of the Holy One of Israel" (Isa. 5:24), "the word of the LORD" (Isa. 1:10); "To the law and to the testimony" (Isa. 8:20). Torah depict priestly instructions in general or as a whole. The Lord rejected the priests of Israel for they had disregarded it -- "those who handle the law did not know Me" (Jer 2:8) "My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being My priest. Since you have forgotten the law of your God, I also will forget your children." (Hos. 4:6). They had been charged to carry out and teach all the instructions of the Lord (Dt 17:11). Torah is translated here in the Lxx with nomos which refers to laws in general, to any rule governing one's conduct (Ro 7:23), to Mosaic law (the Torah) (Lk 2:22), in a narrow sense the writings of the first 5 OT books (Pentateuch) (Mt 12:5, Gal 3:10), and finally to a principle, eg, one that governs spiritual life (Ro 8:2, Heb 10:16). Gilbrant's summary of torah - Occurring over 215 times in the OT and expressing one of the most important concepts in the economy of Israel, tôrāh apparently stems from the verb yārāh (HED #3498), "to throw," "to shoot (arrows)" or "to cast (lots)." Some have suggested that the practice of casting lots to receive guidance from God may be the primary connection to this noun, centering as it does on God's directions for his people. Although the word is most often translated as "law," its origin makes it clear that the Law was more than a mere code of regulations; it was the expression of God's will, instructing his people in the proper way to live. Tôrāh can refer to teaching or instruction from one human to another, a usage particularly prevalent in the Proverbs. A mother teaches her children (Prov. 1:8; 6:20), and her instruction sheds light on the issues of daily life (6:23). In each verse, maternal teaching is linked with the instruction or commandment of the father. The description of the ideal wife in ch. 31 includes the fact that her lips give forth instruction characterized by kindness (v. 26). The teaching done by a father is also described by this word (3:1; 4:2; 7:2), and the writer urges children not to abandon this valuable instruction, but instead to value it like the apple of one's eye. In a broader sense, Proverbs describes the priceless value of instruction by wise men whose words are like a life-giving fountain (13:14). Several passages may refer to the wisdom proffered by sages (28:4, 7, 9; 29:18). In addition, Asaph begins Ps. 78 with an offer to share wise instruction (v. 1). God, however, is the primary instructor Who gives mankind his directions for life. The Law of God appears in parallel with the Word of the Lord in Isa. 1:10, making it clear that the Law is the revelation of his will. Eliphaz reminded Job of the importance of receiving instruction from the mouth of God (Job 22:22), while Isaiah described the foolishness of those sons who reject instruction from the Lord (Isa. 30:9). One of the people of Israel's great sins was their failure to walk according to the teaching transmitted to them by the prophets (Dan. 9:10), and one of their judgments was the loss of the Law. They had ignored it so persistently that God ceased giving instructions through the prophets (Lam. 2:9). The word is frequently used to describe a specific regulation or provision from God regarding a specific topic. The Pentateuch speaks of the law of such observances as the Passover (Exo. 12:49), the gathering of manna on the Sabbath (16:4), the various offerings (Lev. 6:9, 14, 25; 7:1, 11, 37), dietary regulations (11:46), childbirth (12:7) and a variety of other issues (13:59; 14:2, 32, 54, 57; 15:32; Num. 5:29f; 6:13, 21; 15:16, 29; 19:2, 14; 31:21). It was also used to describe the verdict rendered by priests when an issue in civil law was appealed to them (Deut. 17:11). And the regulations concerning the millennial temple are also described with this phrase (Ezek. 43:12). The most characteristic use of the term is as a description of the complete law code of OT Israel as contained in the Pentateuch. Tôrāh sometimes appears in the plural, stressing the separate laws that made up the whole. Moses taught the laws and statutes of God to Israel (Exo. 18:16, 20), and God proclaimed that He had brought the people out of Egypt so that they could obey his laws properly (Ps. 105:45). Even before Mount Sinai, Abraham obeyed the laws of God in the sense of his moral laws (Gen. 26:5). And after the Messiah comes again, the laws governing worship in the new temple will be upheld (Ezek. 43:11; 44:5, 24). The word used in the sense of a comprehensive revelation of law is normally in the singular, often preceded by the definite article or identified as the Law of Yahweh (Exo. 13:9), the Law of God (Josh. 24:26) or the Law of Moses (8:31f). Moses, of course, is mentioned as the mediator of the Law rather than its source. In the NT period, the term "law" is broadened to include the entire Pentateuch (Matt. 22:40) or the whole OT (John 12:34). The Book of Deuteronomy provides a unique glimpse at God's underlying purpose in giving the Law. Moses began the Book by announcing that he would expound the true meaning of the Law (Deut. 1:5). The remainder of Deuteronomy explains that the Law is more than a mere code of regulations. It is an outworking of a genuine love for God, the central focus of the Covenant. The entire Book outlines God's covenant with the people and shows that God's law is really a way to share his wisdom, inculcating a way of life so superior in quality that the surrounding nations will be amazed (4:6). A close link existed between the Law of God and his covenant with Israel. The person who broke one was breaking the other (Ps. 78:10). This close relationship was illustrated by the fact that the Book of the Law was placed in the Ark of the Covenant (Deut. 31:26). The Law was the standard by which Israel was to govern its national and personal life. It was to be written (v. 9) and read to the people every seven years (v. 11). When the Israelites crossed into the Promised Land, they were to inscribe the Law on stones as a permanent memorial (27:3, 8). They were to obey it scrupulously (31:12; 32:46) and make it the object of meditation (Josh. 1:8). The Law served as the standard for judicial decisions (Deut. 17:8-11), and the king was to make a personal copy of the Law for himself so that it could guide his rule (vv. 18ff). The Law was the special responsibility of the priesthood, and one of their prime responsibilities was to instruct the people in the demands of the Law (Jer. 18:18; Ezek. 7:26; Hag. 2:11; Mal. 2:6-9). Priests were described as "they who handle the law" (Jer. 2:8). When the priests failed to teach the Law, judgment was sure to follow (Hos. 4:6), even though God sent prophets to proclaim the messages neglected by the priesthood (2 Ki. 17:13). When the Jews returned from exile in Babylonia, they made a fresh renewal of their covenant responsibilities, under the leadership of Ezra and Nehemiah. The reading and explanation of the Law, as recorded in Neh. 8, was followed by repentance and the signing of a covenant to obey the command of the Law (9:3; 10:29ff). The postexilic community developed a focus on the Law as a central feature of their faith, paralleling the sacrificial system. This tradition continued to influence Judaism even after the destruction of Jerusalem in a.d. 70. The Psalms honor the Law, describing the way to value it and obey it. Psalm 19:7-11 portrays the excellence of the Law and declares that it is as sweet as honey. And Ps. 119 mentions the Law twenty-five times, cataloging the ways a godly person should employ it in daily life. Even in the messianic passages of the Prophets, the Law holds an important place. When the Messiah comes again to set up his kingdom, He will teach about God's righteousness (Isa. 42:4), and it will go forth from Jerusalem in new power (2:3; 51:4; Mic. 4:2). From his capital, He will teach God's ways as expressed in the Law, and He will judge all nations in accordance with God's commands. The high point of prophecy will be the day when He will write the Law on the hearts of his people (Jer. 31:33). (Complete Biblical Library Hebrew-English Dictionary) Hartley on Torah - Teaching is the special task of the wisdom school as seen especially through the book of Proverbs and of the priesthood. The latter accompanies a revealed religion. The priests are to teach the law given by Moses (Leviticus 10:11; Deut. 33:10); e.g. King Jehoash acted uprightly because he was instructed by the high priest (2 Kings 12:2 [H 3]). Ezra the priest faithfully taught the Law of Moses in the fall Feast of Tabernacles in accordance with the Deuteronomic injunction (Deut. 31:9-11; Ezra 8:1ff.). Unfortunately the priests were not always true to God; they taught for money and became teachers of lies (Isaiah 9:15 [H 14]; Micah 3:11). Similarly an idol is deemed "a teacher of lies" (Habakkuk 2:18f.). Teaching is associated with the anointing of the Holy Spirit. Bezalel and Oholiab were inspired to teach the skills of the artisan so that the tabernacle and its furnishing could be built (Exodus 35:34). God himself is particularly described as a teacher. He taught Moses both what to do and say (Exodus 4:15). He also teaches sinners the right way (Psalm 25:8) and instructs those who fear him in the way they should choose (Psalm 25:12). Therefore the Psalmist often beseeches God to teach him so that he may keep the statutes and walk in the way of truth (Psalm 27:11; Psalm 86:11; Psalm 119:33 cf. Job 6:24; Job 34:32). In the last days God promises the people of Jerusalem a teacher whom they will behold (Isaiah 30:20). The nations also will come to Jerusalem so that God might teach them (Isaiah 2:3). No wonder Jesus, as God incarnate, assumed the title of teacher and performed much of his ministry as a teacher. Scope of the Word The word târâ means basically "teaching" whether it is the wise man instructing his son or God instructing Israel. The wise give insight into all aspects of life so that the young may know how to conduct themselves and to live a long blessed life (Proverbs 3:1f.). So too God, motivated by love, reveals to man basic insight into how to live with each other and how to approach God. Through the law God shows his interest in all aspects of man's life which is to be lived under his direction and care. Law of God stands parallel to word of the Lord to signify that law is the revelation of God's will (e.g. Isaiah 1:10). In this capacity it becomes the nation's wisdom and understanding so that others will marvel at the quality of Israel's distinctive life style (Deut. 4:6). Thus there is a very similar understanding of the role of teaching with its results in the wisdom school, in the priestly instruction, and the role of the law with its results for all the people of the covenant. Specifically law refers to any set of regulations; e.g., Exodus 12 contains the law in regard to observing the Passover. Some other specific laws include those for the various offerings (Leviticus 7:37), for leprosy (Leviticus 14:57) and for jealousy (Numbers 5:29). In this light law is often considered to consist of statutes, ordinances, precepts, commandments, and testimonies. The meaning of the word gains further perspective in the light of Deuteronomy. According to Deut. 1:5 Moses sets about to explain the law; law here would encompass the moral law, both in its apodictic and casuistic formulation, and the ceremonial law. The genius of Deuteronomy is that it interprets the external law in the light of its desired effect on man's inner attitudes. In addition, the book of Deuteronomy itself shows that the law has a broad meaning to encompass history, regulations and their interpretation, and exhortations. It is not merely the listing of casuistic statements as is the case in Hammurabi's code. Later the word extended to include the first five books of the Bible in all their variety. (Theological Wordbook of the Old Testament) Related Resources on Torah: See summary of Torah in Wikipedia What is the Torah? What is halakhah? What is the Pentateuch? What is the Mishnah? What is a midrash? Torah - 220x in 214v -NAS Usage: custom(1), instruction(10), instructions(1), Law(1), law(188), laws(10), ruling(1), teaching(7), teachings(1). Gen 26:5; Ex 12:49; 13:9; 16:4, 28; 18:16, 20; 24:12; Lev 6:9, 14, 25; 7:1, 7, 11, 37; 11:46; 12:7; 13:59; 14:2, 32, 54, 57; 15:32; 26:46; Num 5:29f; 6:13, 21; 15:16, 29; 19:2, 14; 31:21; Deut 1:5; 4:8, 44; 17:11, 18f; 27:3, 8, 26; 28:58, 61; 29:21, 29; 30:10; 31:9, 11f, 24, 26; 32:46; 33:4, 10; Josh 1:7f; 8:31f, 34; 22:5; 23:6; 24:26; 2 Sam 7:19; 1 Kgs 2:3; 2 Kgs 10:31; 14:6; 17:13, 34, 37; 21:8; 22:8, 11; 23:24f; 1 Chr 16:40; 22:12; 2 Chr 6:16; 12:1; 14:4; 15:3; 17:9; 19:10; 23:18; 25:4; 30:16; 31:3f, 21; 33:8; 34:14f, 19; 35:26; Ezra 3:2; 7:6, 10; 10:3; Neh 8:1ff, 7ff, 13f, 18; 9:3, 13f, 26, 29, 34; 10:28f, 34, 36; 12:44; 13:3; Job 22:22; Ps 1:2; 19:7; 37:31; 40:8; 78:1, 5, 10; 89:30; 94:12; 105:45; 119:1, 18, 29, 34, 44, 51, 53, 55, 61, 70, 72, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 165, 174; Prov 1:8; 3:1; 4:2; 6:20, 23; 7:2; 13:14; 28:4, 7, 9; 29:18; 31:26; Isa 1:10; 2:3; 5:24; 8:16, 20; 24:5; 30:9; 42:4, 21, 24; 51:4, 7; Jer 2:8; 6:19; 8:8; 9:13; 16:11; 18:18; 26:4; 31:33; 32:23; 44:10, 23; Lam 2:9; Ezek 7:26; 22:26; 43:11f; 44:5, 24; Dan 9:10f, 13; Hos 4:6; 8:1, 12; Amos 2:4; Mic 4:2; Hab 1:4; Zeph 3:4; Hag 2:11; Zech 7:12; Mal 2:6ff; 4:4. Patterson - As Yahweh proclaimed his Torah from Mount Sinai to Israel, so the Lord’s instruction will be “broadcast” from Mount Zion to all nations. “This Torah is not simply head knowledge, a body of dogma or doctrine. It is instruction, a word from the Lord which calls for a response resulting in a new way of living for those who hear it” (Limburg 1988:181) G Campbell
Miquéias 4
Phillips - The communist vision-"to each according to his need; from each according to his ability"-will become a reality, not because an atheistic socialistic regime will be imposed on mankind, but because Jesus will reign and impose absolute economic equity on mankind. In the coming millennial age there will be perfectly equitable distribution of the world's wealth. The guarantee is that "the mouth of the Lord of hosts hath spoken it." Kaiser - What is this but a return to the paradisiacal conditions that existed in the Garden of Eden (Is. 65:20–25; Ezek. 36:25; Hos. 2:18).