Miquéias 6
Bob Utley · You Can Understand the Bible
Miquéias 6
BRIEF OUTLINE OF CHAPTER 6 YHWH brings His people to court in Micah 6:1-5. He documents His faithfulness to them in Micah 6:3-5. This court imagery is a common literary device in the prophets (i.e. Isa. 1; Jer. 2: Hosea 4). Special Topic: Prophecy (OT), IV. E. The people answer God's charges in Micah 6:6-7. The Prophet speaking for YHWH summarizes His will for His people in Micah 6:8 The prophet speaking for YHWH delineates the sins of the rich and powerful of the descendants of Abraham in Micah 6:9-16. Because of them the covenant curses of Leviticus 26 and Deuteronomy 28 are now invoked (i.e. Deut. 28:15,18,40,51). Oh my!
Miquéias 6:1-5
6:1-2 "Hear" There are several Qal IMPERATIVES in Micah 6:1-2: "Hear" (BDB 1033, KB 1570, i.e. in the sense of a prayer petition) ‒ Qal IMPERATIVE "Arise" (BDB 877, KB 1086) ‒ Qal IMPERATIVE "Plead your case" (DBD 936, KB 1224) ‒ Qal IMPERATIVE "Hear" (BDB 1033, KB 1570) ‒ Qal IMPERATIVE used in a JUSSIVE sense "Listen" (BDB 1033, KB 1570) ‒ Qal IMPERATIVE "Hear" is a way for Micah to start a new section (cf. Micah 1:1; 3:1; 6:1). The second IMPERATIVE "arise" is MASCULINE SINGULAR. It could refer to Micah as YHWH's spokesman or collectively to the nation. Option #1 fits the context best. This chapter is a court scene. Notice the number of terms with a legal connotation: "Arise" (i.e. to testify, i.e. Deut. 19:15-16 and false witnesses in Ps. 27:12; 35:11), Micah 6:1 "Plead" (i.e. to contend in court negatively, i.e. Isa. 1:17; 3:13; 97:16 positively 7:9; Ps. 103:8-14, esp. 9; Jer. 50:34) "Hear" (i.e. in the sense of a jury or judge, i.e. Micah 1:2) "Listen" (same word as #3) "Indictment" (same word as #2) "A case" (same word as #3 and #5) "Dispute" (BDB 406, KB 410, Hithpael IMPERFECT, i.e. adjudication of a judge, i.e. Isa. 2:4; Micah 4:3) YHWH is divorcing His covenant people because of their repeated unfaithfulness (Hosea) and sin (Amos). This is the clear reality of a conditional covenant. This court scene may continue through Micah 7. Special Topic: Listen/Hear (shema) Special Topic: Covenant Special Topic: YHWH's Covenant Requirements of Israel ▣ "before the mountains. . .hills" In the OT it takes two witnesses to confirm truth (cf. Num. 35:30; Deut. 17:6; 19:5). YHWH calls "the mountains" and "hills" to witness against Israel and Judah as He does "heaven and earth" (cf. Deut. 4:26; 31:28; 32:l; Ps. 50:4 and Isa. 1:2) as He does , "O peoples. . .O earth" (cf. Micah 1:2) Several times in the OT mountains are personified (i.e. 2 Sam. 1:21; Ps. 68:15-16; Isa. 35:1). These mountains and hills were the very places (i.e. "high places") Ba'al and Asherah were worshiped. Special Topic: Fertility Worship of the ANE 6:2 This verse is legal imagery. YHWH turns from addressing His people, Judah, to address the permanent, foundational, personified witnesses, the mountains and hills. ▣ "His people" Privilege (covenant people, cf. Micah 6:3; Rom. 9:4-5) brings responsibility (cf. Luke 12:48)! This is parallel in the next line with "Israel," which is the collective designation of the covenant people. Special Topic: Covenant Special Topic: Israel (the name) ▣ "Even with Israel He will dispute" This does not refer to the Northern Ten Tribes (i.e. Israel) only (cf. Micah 6:16), but here to all of the tribes, the descendants of Jacob (Israel). There are consequences for covenant disobedience. 6:3-5 YHWH asks His people why, when He has been faithful, they have continued to be rebellious. YHWH is using a covenant treaty pattern (i.e. Hittite Suzerain Treaties of the second millennium B.C., which also form the outline of the book of Deuteronomy and Joshua 24) to recall His faithful acts. Special Topic: Hittite (Suzerain) Treaties Special Topic: Stubbornness 6:3 "what have I done to you" YHWh asks them to bring their complaints or charges against Him (cf. Jer. 2:5). Where, when, how has He not been faithful to His covenant responsibilities? ▣ "Answer Me" This is a legal term (BDB 772, KB 851, Qal IMPERATIVE), which means "to give evidence against" (cf. Exod. 20:16; Deut. 5:20; 2 Sam. 1:16). YHWH is acting as one party in a divorce case. 6:4 "I brought you up. . .Egypt" This refers to YHWH's promise to Abraham in Gen. 15:6 and relates to the events of the exodus. The exodus is the foundational act of YHWH's redemption in the history of national Israel (cf. Exod. 20:2; Deut. 5:6; 7:8). This event clearly showed YHWH's faithful commitment to His covenant responsibilities (i.e. Amos 2:10; 3:1; 9:7). God's grace came before the Mosaic law. Special Topic: Characteristics of Israel's God (OT) ▣ "ransomed" This word literally means "to buy back" (BDB 804, KB 911, Qal PERFECT). It was used in the sense of buying someone back from slavery or a from being prisoner of war. This concept becomes a key theological term. The opposition idiom would be God "sold" them! Special Topic: Ransom/Redeem ▣ "I sent before you Moses, Aaron, and Miriam" YHWH had provided the needed revelations and godly leadership, but His people had rebelled, even during the exodus. His people have a track record of rebellion (cf. Stephen's sermon in Acts 7). Notice Miriam is mentioned in a parallel way to Moses and Aaron. The Jewish Study Bible, p. 1214, says "Miriam, here, plays a role equal to her brothers." Special Topic: Women in the Bible Special Topic: Ways of Revelation 6:5 "remember now" This (BDB 269, KB 269) is a Qal IMPERATIVE. YHWH wants His covenant people to remember an earlier time of testing and revelation (i.e. Num. 22:5-6). It is interesting that in the OT, YHWH is called on to forget (i.e. their sin), but His people to remember (His word)! ▣ "Balak. . .Balaam" This event is recorded in Numbers 22-25. See my exegetical notes there online, www.freebiblecommentary.org ▣ "Shittim" This was the last camping site of Israel before entering the Promised Land. It is also the scene of the sin of Israel with Moabite women (i.e. fertility worship, cf. Num. 33:49). ▣ "Gilgal" This was the first camping site within the Promised Land (cf. Joshua 4:19). Even in the midst of their sin and rebellion at Shittim, YHWH forgave them and brought them safely through the raging, flooding Jordan River into the Promised Land. Taken together the mentioning of these two locations would imply the miraculous crossing of the Jordan River during its flooding season (cf. Joshua 3). ▣ "the righteous acts of the Lord" Righteousness is a key theological concept. Special Topic: Righteousness
Miquéias 6:6-8
6:6-7 In verses 6-7 the literary form of diatribe (i.e. a supposed objector) is used. There is a series of questions by the covenant people. YHWH answers these in v. 8. The prophet uses a supposed collective person to voice the false views which were commonly held by the people of Judah. They thought YHWH was being unfair to them and that He only wanted more sacrifices. There is a good discussion in Ancient Israel, pp. 454-456, by Roland deVaux about the texts in the OT that seem to reject sacrifices as the will of God. Special Topic: YHWH's Covenant Requirements of Israel 6:6 "With what shall I come to the Lord" This is a crucial question. Judah thought the sacrificial system (i.e. Lev. 1-7) was the key. The system was not the problem. It had been given by YHWH. The problem was ritual and liturgy without heart felt faith and worth, accompanied by a lifestyle that neglected and disregarded the other aspects of the Mosaic legislation. Judah took the system as the goal instead of a growing covenant love for God that issues in covenant love for His people (i.e. v. 8; 1 Sam. 15:22; Ps. 51:16-17; Prov. 21:3. The NT counterpoint would be Jesus' words in Matt. 22:36-40; Mark 12:28-34; Luke 10:25-28). Think of what moderns bring to God and think they are accepted! ▣ NASB, REB "the God on high" NKJV, Peshitta "the High God" NRSV, JPSOA "God on high" "the God of heaven" "God All-high" "to my God Most HIgh" "the sovereign God" This (BDB 43 CONSTRUCT BDB 928) is imagery for "the Most High God" or "exalted God" (cf. Ps. 99:2; 113:4; 38:6; Isa. 57:15). Here, it refers to YHWH, but not in a polytheistic pantheon. He is alone, unique. The only True God! Special Topic: Monotheism Special Topic: Names for Deity, A. ▣ "yearling calves" These were unblemished calves (characteristic markings of the species) used for sacrifice from the age of eight days to one year (cf. Lev. 9:3 and 22:27). 6:7 "in thousands of rams. . .rivers of oil" The people are charging YHWH of being unreasonable in His requirements. However, He never asked for these things. They reflect pagan worship practices. on some national occasions large numbers of sacrifices are given (i.e. dedication of Solomon's temple, i.e. 1 Kgs. 8:63). Could this representative speaker be talking of an event of national repentance (i.e. ritual sacrifice)? ▣ "first-born. . .fruit of my body" Is this a purposeful distortion (i.e. hyperbole) or a sincere misunderstanding of Genesis 22 or Exod. 13:2-12? There are several places in the Mosaic Law where human sacrifice is condemned (cf. Lev. 18:21; 20:2-5; Deut. 12:31; 18:10; Ps. 106:37; Jer. 7:31). It is possible that YHWH's people had become so spiritually confused that they attempted to worship Him in the form of Molech, the fertility fire god of Ammon (cf. Lev. 18:21; 20:2-5; 1 Kgs. 11:7; 2 Kgs. 3:27; 16:3; 17:17; 21:6; 23:10; Jer. 32:35; Amos 5:26; Acts 7:43). YHWH's people attempted to save the nation by offering an innocent one ("child"). In some way they had logically extended the sacrificial system (cf. Lev. 1-7) in an inappropriate direction. However, it is this same concept that lies behind Genesis 22 and Calvary (cf. Isa. 53; Mark 10:45; 2 Cor. 5:21). Special Topic: Molech 6:8 "He has told you" The VERB (BDB 616, KB 665) is a Hiphil PERFECT and may reflect Micah 6:4. God had provided a revelation of His character and will (esp. as it related to sacrifice, cf. 1 Sam. 15:22; Ps. 51:16-17; Isa. 1:11-17; Hosea 6:5-6). This verse seems to reflect a comment of Micah. ▣ "soul" See Special Topic: Nephesh ▣ "O, man" This VOCATIVE is addressing the idolatrous covenant people of Judah. This verse is not addressing how Gentiles might be saved (i.e. works righteousness), but how covenant people must live in grateful response to YHWH's forgiveness (which in the OT was symbolized as the sacrifice of an innocent animal, cf. John 1:29; 2 Cor. 5:21). For a good brief discussion of this topic see Hard Sayings of the Bible, pp. 336-337. ▣ "what is good" This verse is the most well known saying of the book of Micah. It refers to the priority of loving, interpersonal relationships on a high level of care and love (cf. Ps. 14:1,3; 37:3; 51:17; Hosea 12:6 and described in Ps. 15:2-5), not cultic performance (i.e. sacrifice) only (cf. Isa. 1:13; Amos 5:21-23). This verse is a wonderful definition of what OT "good" (BDB 373 II) is in YHWH's eyes (cf. Micah 3:2; Isa. 1:17; 5:20; Amos 5:14-15). This definition of "good" matches Rom. 8:28, explained in v. 29 as Christlikeness. ▣ "require" This VERB (BDB 205, KB 233) is a Qal ACTIVE PARTICIPLE, which represents continuous action. The term means "to demand" or "ask for" (i.e. Deut. 18:19; 23:21). ▣ "justice" In this context "justice" (BDB 1048, see Special Topic: Justice) refers to social fairness, which is discussed in Micah 6:9-11. The OT knows no distinction between the secular and the sacred! All of life is sacred! See note at Micah 3:1. There is a series of three Qal INFINITIVE CONSTRUCTS: "Do justice" (BDB 793, KB 889; see Special Topic: Justice) "Love kindness" (BDB 12, KB 17; see Special Topic: Lovingkindness) "Walk humbly" (BDB 229, KB 246; see Special Topic: The Path, The Way) Biblical faith affects every aspect of daily life. Faith is a lifestyle, not just a theology or creed (i.e. Eph. 1:4; 2:10. The divine covenant gift of eternal life (i.e. the restoration of the image and likeness of God damaged in the fall) has observable characteristics (both in relation to God and other humans). This verse is one of the best in the OT describing these characteristics. ▣ "love kindness" This is the powerful covenant word hesed (BDB 338). It refers to YHWH's covenant loyalty. It reflects His sacrificial, no-strings-attached, covenant love. I think this term, in many ways, is analogous in meaning to the NT agapē. Special Topic: Lovingkindness (hesed) Special Topic: Love (agapē) ▣ "walk humbly" This is an acknowledgment of human need (i.e. possible meaning of this rare word "humble" (BDB 857, KB 1039, INFINITIVE ABSOLUTE, cf. Prov. 11:2, found only here) human lifestyle guided by YHWH's revelation (i.e. Mosaic covenant requirements) Ritual without the proper attitude (cf. Isa. 29:13 vs. 57:15 and 66:2d) is an abomination (cf. 1 Sam. 15:22; Matt. 23:23). "Walk" in the Bible is imagery of fellowship with someone (i.e. Gen. 5:24; 6:9; Job 34:8; Ps. 1:1; Mal. 2:6) imagery for daily living (cf. Eph. 4:1,17; 5:2,15) Biblical faith is daily (not weekly or annually), personal relationship directed toward YHWH and other human beings! Biblical faith has observable characteristics. It is both what not to do but also what to do! Special Topic: The Path, The Way
Miquéias 6:9-16
6:9 "The voice of the Lord" The message begins in line 3 and continues to Micah 6:16. This word "voice" (BDB 876) is used several times for YHWH speaking (cf. Exod. 19:19; 1 Kgs. 19:13; Isa. 6:8; Ezek. 10:5). The NJB has "He thunders to the city," which alludes to Exod. 19:13,16. For "Lord" see Special Topic: Names for Deity, D. ▣ "the city" This refers to Jerusalem, the special place where YHWH caused His name to dwell (cf. Deut. 12:5,11), the location of the temple. Special Topic: Jerusalem ▣ NASB, NRSV "it is sound wisdom to fear Your name" "wisdom shall see Your name" "it is wise to fear the Lord" "(the fear of his name brings success)" "then will your name achieve wisdom" "and he shall save those who fear his name" "preaching doctrine to those who revere his name" "(it is wise to respect your authority)" The MT has "and sound wisdom will see your name" (NKJV). The phrase is a comment from Micah or a later editorial addition (omitted in JB and NJB). It was a wisdom saying. The NRSV, NET, and REB put it in brackets. The Hebrew term (BDB 444) translated "sound wisdom" is a technical term used in wisdom literature (see Special Topic: Wisdom Literature) for sound and effective godly wisdom (cf. Job 11:6; 12:16; 26:3; Prov. 2:7; 3:21; 8:14; 18:1; Isa. 28:29). The term "fear" is an emendation from the Hebrew "to see" (BDB 906, cf. NKJV) following the Septuagint (BDB 431), which fits the context better and is found in NASB, RSV, NRSV, TEV, NEB, REB, NIV. "see" ‒ MT (BDB 906 ‒ ראה) "fear" ‒ LXX (BDB 431 ‒ ירא) The inflected forms use the same consonants but different vowels. Special Topic: Fear The word "name" stands for the person of God (BDB 1027, cf. Gen. 4:26; 12:8; 13:4; 21:33; Acts 7:59; 9:14,21; 22:16; Rom. 10:9-13; 1 Cor. 1:2; 2 Tim. 2:22). Special Topic: "The Name" of YHWH ▣ "Hear" This (BDB 1033, KB 1570) is a Qal IMPERATIVE. This may be a textual marker of a transition to a new context (cf. Micah 1:1; 3:1; 6:1). Special Topic: Listen/Hear (shema) ▣ NASB, NRSV, NJB, Peshitta, LXX "O tribe" "the Rod" "your tribe" "O scepter" "O nation" The Masoretic Text has "rod." The Hebrew root can mean rod (Num. 17:18,21,23,25; Isa. 10:5) staff (Gen. 38:18; Exod. 4:17) branch (Ezek. 19:11,12,14) tribe (Exod. 31:2; Lev. 24:11; Num. 1:4) YHWH addresses His people's social exploitations of the poor and needy covenantal brothers and sisters (cf. Micah 6:12 and the book of Amos). ▣ "Who has appointed its time" "Who has appointed it" ". . .an assembly of the city" "you people who have assembled in the city" ". . .of assembled citizens" "Who shall order the city?" "who testifies against you" The NASB and NKJV follow the Hebrew text while the NRSV, TEV, NET, and NJB choose an emendation (not in the LXX). The UBS Text Project, p. 324, gives "appoint" a "C" rating, meaning the committee could not decide. If the MT is followed it speaks of YHWH's sovereign establishment of Jerusalem and His judgment of it! 6:10 "Is there yet a man in the wicked house" "Are there yet the treasures of wickedness" "Can I forget the treasures of wickedness" "In the houses of evil people and treasures" "Can I overlook the false measure" "For there is still fire in the house of the wicked" "Is there not fire, and the house of the wicked heaping up wicked treasures" The second word in the MT is uncertain: האשׁ ‒ Is a man? (NASB) הישׁ ‒ Is there? (NKJV) האשׁה ‒ Will I forget? (NRSV) האשׂה ‒ Will I support? (NJB) The context of false scales (i.e. Micah 6:10-11) seems to demand revocalization (change of the vowels but not consonants) of the Masoretic Text to commercial imagery (cf. Micah 6:11). The MT is in the form of a question which expects a "yes" answer. 6:10-11 "short measure. . .wicked scales. . .deceptive weights" The MT of Micah 6:11 is in the form of a question, but expects a "no" answer. These are examples of commercial cheating (cf. Hosea 12:7; Amos 8:5). For a full discussion of Hebrew weights and measures, see Special Topic: ANE Weights and Volumes 6:11 NASB, MT "Can I justify" "shall I count pure" "can I tolerate" "how can I forgive" NJB, REB "can I connive" "can I condone" "shall he be acquited" JPSOA (footnote) "will I acquit him" "how can they justify themselves" "shall the wicked be justified" The textual issue is obvious. Who is speaking, YHWH or the prophet? The wicked merchants are the ones being condemned! 6:12 "the rich" Micah's message is addressed to the privileged, powerful, influential, and wealthy covenant citizens. It is very similar to that of Amos. Notice how line 2 and line 3 are parallel. All three lines are a summary of Micah 6:9-10 and the opposite of Micah 6:8. Notice the words which relate to lying, wealthy, covenant brothers. Special Topic: Wealth 6:13-15 YHWH will judge the people of Jerusalem by siege and exile. All their ill-gotten gains will be enjoyed by foreign invaders. Notice the reason for these actions is not the weakness of YHWH in protecting His people from foreign gods, but His people's sin (cf. Micah 6:13b,16)! There are consequences for covenant disobedience (i.e. Lev. 26; Deut. 28)! 6:13 NASB, NKJV "I will make you sick" NRSV, TEV, NJB, LXX, Peshitta "I have begun to strike you sore" "I, in turn, have beaten you sure" "I will strike your brutality" The NASB and NKJV follow the MT; the others follow the Septuagint, Peshitta, and Vulgate. The UBS Text Project, p. 327, gives he MT a "C" rating (considerable doubt). ▣ "Desolating you" This term (BDB 1030, KB 1563, Hiphil INFINITIVE ABSOLUTE) is found in many Akkadian medical texts translated "paralyze," "numb" and "lame." Therefore, the first two lines of poetry in Micah 6:13 have parallel medical imagery related to sinning covenant people. 6:14 "your vileness will be in your midst" "hunger shall be in your midst" "there shall be a gnawing hunger within you" "you will still be hungry" "there is a gnawing at your vitals" "your food will lie heavy in your stomach" "it shall grow dark within you" "dysentery shall be in the midst of you" "even if they have the strength" The problem is the term "vileness" or "empty by hunger" (BDB 445). Its meaning is uncertain. It is used only here in the OT. KB (446) has "to be dirty." (Arabic root "wash dirt away") The Peshitta translates it as "filth" (i.e. dysentery) LXX has "darkness" The NET Bible, p. 1629, #6, assumes an emendation, "and [if] there is strength inside you" MT, וישׁחך, "and your hunger" וישׁ כח ‒ "and (if) there is strength inside you" It is also uncertain if it refers to (1) an individual or (2) the sinful society. The ill gotten gain from the poor will backfire on them. ▣ "You will try to remove for safekeeping" "You may carry some away" "you shall put away" "you will carry things off" "you will store up" "to overtake some prey, you will not be able to carry it away" The VERB "remove" (BDB 690 I, KB 744, Hiphil [this form is used everywhere also in the OT of moving a boundary stone] JUSSIVE) is understood to be an attempt to hide possessions or valuables for safe keeping, but it will not be effective! The invaders will find all the wealth and hidden food and take it! The next line of poetry uses the VERB "preserve" or "save" (BDB 812, KB 930, Hiphil IMPERFECT), which was used in Isa. 5:29 of a lioness hiding and licking her food to preserve it. The NKJV seems to follow this scavenger imagery, as does the NET Bible. Jewish tradition interprets this as referring to the attempt to hide their young children, but they will be killed by the invader's sword. 6:15 "sow but. . .not reap" This is part of the curse for breaking the covenant (cf. Deut. 28:30 ff). All of the wealthy people's economic plans will be thwarted by the invaders. ▣ "will not anoint yourself with oil" Olive oil had many purposes in ANE. One of them was to rub on the skin in preparation of a social event. It was a symbol of happiness and joy. The lack of oil was seen as a divine judgment (cf. Deut. 28:40). Special Topic: Anointing in the Bible ▣ NASB, NRSV, NJB "grapes" NKJV, Peshitta "sweet wine" TEV, LXX "wine" This is the Hebrew term for "new wine" (BDB 440). Special Topic: Wine and Strong Drink 6:16 "Omri" This was a politically effective king of Israel (i.e. 876-869 B.C., cf. 1 Kgs. 16:21-28). His name became the common name for the Northern Ten Tribes in the Assyrian records (i.e. "House of Omri"). This title became an idiom for their godless living. It came to characterize Judah also in v. 6, line 3 (cf. Micah 1:9, i.e. 2 Kgs. 17:19,22)! Special Topic: Kings of the Divided Kingdom ▣ "Ahab" This is Omri's son who married Jezebel, who brought numerous prophets of Ba'al and Asherah into Samarian society (i.e. 869-850 B.C., cf. 1 Kgs. 16:29-34; 18; 21:25). ▣ "derision" NKJV, NRSV, JPSOA, Peshitta, LXX "hissing" "despise" "a laughing-stock" "horror" This is the Hebrew word "hissing" (BDB 1056), which was a cultural way of showing disgust and rejection (cf. 2 Chr. 29:8; Jer. 18:16; 19:8; 25:9,18; 29:18; 51:37). See full note on physical gestures of contempt at Lam. 2:15 online. ▣ NASB, NKJV, Peshitta "you will bear the reproach of My people" "so you shall bear the scorn of my people" "People everywhere will treat you with contempt" NJB, JPSOA "hence you will endure the scorn of other peoples" LXX, JPSOA "and you shall receive reproaches of peoples" The different translation options are based on: The MT, "My people" ‒ NASB, NKJV, NRSV, REB, Peshitta, עםי The Septuagint, "of the peoples" ‒ RSV, TEV, NJB, JPSOA, NET, עמים The UBS Text Project, p. 328, gives "my people" a "B" rating.