6 Wherewith shall I come before Jehovah, and bow myself before the high God? shall I come before him with burnt-offerings, with calves a year old?
For I bear them witness that they have a zeal for God, but not according to knowledge. For being ignorant of God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace: he spake and said, Shadrach, Meshach, and Abed-nego, ye servants of the Most High God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego came forth out of the midst of the fire.
For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, But a body didst thou prepare for me; In whole burnt offerings and `sacrifices' for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifices and offerings and whole burnt offerings and `sacrifices' for sin thou wouldest not, neither hadst pleasure therein (the which are offered according to the law), then hath he said, Lo, I am come to do thy will. He taketh away the first, that he may establish the second. By which will we have been sanctified through the offering of the body of Jesus Christ once for all.
and brought them out and said, Sirs, what must I do to be saved?
The same following after Paul and us cried out, saying, These men are servants of the Most High God, who proclaim unto you the way of salvation.
Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled.
And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life?
And behold, one came to him and said, Teacher, what good thing shall I do, that I may have eternal life?
and he was driven from the sons of men, and his heart was made like the beasts', and his dwelling was with the wild asses; he was fed with grass like oxen, and his body was wet with the dew of heaven; until he knew that the Most High God ruleth in the kingdom of men, and that he setteth up over it whomsoever he will.
O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.
Oh come, let us worship and bow down; Let us kneel before Jehovah our Maker:
Sacrifice and offering thou hast no delight in; Mine ears hast thou opened: Burnt-offering and sin-offering hast thou not required. Then said I, Lo, I am come; In the roll of the book it is written of me: I delight to do thy will, O my God; Yea, thy law is within my heart.
All the fat ones of the earth shall eat and worship: All they that go down to the dust shall bow before him, Even he that cannot keep his soul alive.
And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. And Balak did as Balaam had said, and offered up a bullock and a ram on every altar.
And he took him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered up a bullock and a ram on every altar. And he said unto Balak, Stand here by thy burnt-offering, while I meet `Jehovah' yonder.
And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram. And Balaam said unto Balak, Stand by thy burnt-offering, and I will go: peradventure Jehovah will come to meet me; and whatsoever he showeth me I will tell thee. And he went to a bare height. And God met Balaam: and he said unto him, I have prepared the seven altars, and I have offered up a bullock and a ram on every altar.
If his oblation be a burnt-offering of the herd, he shall offer it a male without blemish: he shall offer it at the door of the tent of meeting, that he may be accepted before Jehovah. And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him. And he shall kill the bullock before Jehovah: and Aaron's sons, the priests, shall present the blood, and sprinkle the blood round about upon the altar that is at the door of the tent of meeting. And he shall flay the burnt-offering, and cut it into its pieces. And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire; and Aaron's sons, the priests, shall lay the pieces, the head, and the fat, in order upon the wood that is on the fire which is upon the altar: but its inwards and its legs shall he wash with water: and the priest shall burn the whole on the altar, for a burnt-offering, an offering made by fire, of a sweet savor unto Jehovah. And if his oblation be of the flock, of the sheep, or of the goats, for a burnt-offering; he shall offer it a male without blemish. And he shall kill it on the side of the altar northward before Jehovah: and Aaron's sons, the priests, shall sprinkle its blood upon the altar round about. And he shall cut it into its pieces, with its head and its fat; and the priest shall lay them in order on the wood that is on the fire which is upon the altar: but the inwards and the legs shall he wash with water; and the priest shall offer the whole, and burn it upon the altar: it is a burnt-offering, an offering made by fire, of a sweet savor unto Jehovah. And if his oblation to Jehovah be a burnt-offering of birds, then he shall offer his oblation of turtle-doves, or of young pigeons. And the priest shall bring it unto the altar, and wring off its head, and burn it on the altar; and the blood thereof shall be drained out on the side of the altar; and he shall take away its crop with the filth thereof, and cast it beside the altar on the east part, in the place of the ashes: and he shall rend it by the wings thereof, `but' shall not divide it asunder; and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt-offering, an offering made by fire, of a sweet savor unto Jehovah.
Your lamb shall be without blemish, a male a year old: ye shall take it from the sheep, or from the goats:
And Melchizedek king of Salem brought forth bread and wine: and he was priest of God Most High. And he blessed him, and said, Blessed be Abram of God Most High, possessor of heaven and earth: and blessed be God Most High, who hath delivered thine enemies into thy hand. And he gave him a tenth of all. And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself. And Abram said to the king of Sodom, I have lifted up my hand unto Jehovah, God Most High, possessor of heaven and earth,
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Micah 6
Commentary on Micah 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
Mic 6:1-16. Appeal before All Creation to the Israelites to Testify, if They Can, if Jehovah Ever Did Aught but Acts of Kindness to Them from the Earliest Period: God Requires of Them Not So Much Sacrifices, as Real Piety and Justice: Their Impieties and Coming Punishment.
1. contend thou—Israel is called by Jehovah to plead with Him in controversy. Mic 5:11-13 suggested the transition from those happy times described in the fourth and fifth chapters, to the prophet's own degenerate times and people.
before the mountains—in their presence; personified as if witnesses (compare Mic 1:2; De 32:1; Isa 1:2). Not as the Margin, "with"; as God's controversy is with Israel, not with them.
2. Lord's controversy—How great is Jehovah's condescension, who, though the supreme Lord of all, yet wishes to prove to worms of the earth the equity of His dealings (Isa 5:3; 43:26).
3. my people—the greatest aggravation of their sin, that God always treated them, and still treats them, as His people.
what have I done unto thee?—save kindness, that thou revoltest from Me (Jer 2:5, 31).
wherein have I wearied thee?—What commandments have I enjoined that should have wearied thee as irksome (1Jo 5:3)?
4. For—On the contrary, so far from doing anything harsh, I did thee every kindness from the earliest years of thy nationality.
Miriam—mentioned, as being the prophetess who led the female chorus who sang the song of Moses (Ex 15:20). God sent Moses to give the best laws; Aaron to pray for the people; Miriam as an example to the women of Israel.
5. what Balak … consulted—how Balak plotted to destroy thee by getting Balaam to curse thee (Nu 22:5).
what Balaam … answered—how the avaricious prophet was constrained against his own will, to bless Israel whom he had desired to curse for the sake of Balak's reward (Nu 24:9-11) [Maurer]. Grotius explains it, "how Balaam answered, that the only way to injure thee was by tempting thee to idolatry and whoredom" (Nu 31:16). The mention of "Shittim" agrees with this: as it was the scene of Israel's sin (Nu 25:1-5; 2Pe 2:15; Re 2:14).
from Shittim unto Gilgal—not that Balaam accompanied Israel from Shittim to Gilgal: for he was slain in Midian (Nu 31:8). But the clause, "from Shittim," alone applies to Balaam. "Remember" God's kindnesses "from Shittim," the scene of Balaam's wicked counsel taking effect in Israel's sin, whereby Israel merited utter destruction but for God's sparing mercy, "to Gilgal," the place of Israel's first encampment in the promised land between Jericho and Jordan, where God renewed the covenant with Israel by circumcision (Jos 5:2-11).
know the righteousness—Recognize that, so far from God having treated thee harshly (Mic 6:3), His dealings have been kindness itself (so "righteous acts" for gracious, Jud 5:11; Ps 24:5, 112:9).
6. Wherewith shall I come before the Lord?—The people, convicted by the previous appeal of Jehovah to them, ask as if they knew not (compare Mic 6:8) what Jehovah requires of them to appease Him, adding that they are ready to offer an immense heap of sacrifices, and those the most costly, even to the fruit of their own body.
burnt offerings—(Le 1:1-17).
calves of a year old—which used to be offered for a priest (Le 9:2, 3).
7. rivers of oil—used in sacrifices (Le 2:1, 15). Will God be appeased by my offering so much oil that it shall flow in myriads of torrents?
my first-born—(2Ki 3:27). As the king of Moab did.
fruit of my body—my children, as an atonement (Ps 132:11). The Jews offered human sacrifices in the valley of Hinnom (Jer 19:5; 32:35; Eze 23:27).
8. He—Jehovah.
hath showed thee—long ago, so that thou needest not ask the question as if thou hadst never heard (Mic 6:6; compare De 10:12; 30:11-14).
what is good—"the good things to come" under Messiah, of which "the law had the shadow." The Mosaic sacrifices were but suggestive foreshadowings of His better sacrifice (Heb 9:23; 10:1). To have this "good" first "showed," or revealed by the Spirit, is the only basis for the superstructure of the moral requirements which follow. Thus the way was prepared for the Gospel. The banishment of the Jews from Palestine is designed to preclude the possibility of their looking to the Mosaic rites for redemption, and shuts them up to Messiah.
justly … mercy—preferred by God to sacrifices. For the latter being positive ordinances, are only means designed with a view to the former, which being moral duties are the ends, and of everlasting obligation (1Sa 15:22; Ho 6:6; 12:6; Am 5:22, 24). Two duties towards man are specified—justice, or strict equity; and mercy, or a kindly abatement of what we might justly demand, and a hearty desire to do good to others.
to walk humbly with thy God—passive and active obedience towards God. The three moral duties here are summed up by our Lord (Mt 23:23), "judgment, mercy, and faith" (in Lu 11:42, "the love of God"). Compare Jas 1:27. To walk with God implies constant prayer and watchfulness, familiar yet "humble" converse with God (Ge 5:24; 17:1).
9. unto the city—Jerusalem.
the man of wisdom—As in Pr 13:6, Hebrew, "sin" is used for "a man of sin," and in Ps 109:4, "prayer" for "a man of prayer"; so here "wisdom" for "the man of wisdom."
shall see thy name—shall regard Thee, in Thy revelations of Thyself. Compare the end of Mic 2:7. God's "name" expresses the sum-total of His revealed attributes. Contrast with this Isa 26:10, "will not behold the majesty of the Lord." Another reading is adopted by the Septuagint, Syriac, and Vulgate, "there is deliverance for those who fear Thy name." English Version is better suited to the connection; and the rarity of the Hebrew expression, as compared with the frequency of that in the other reading, makes it less likely to be an interpolation.
hear … the rod, &c.—Hear what punishment (compare Mic 6:13, &c.; Isa 9:3; 10:5, 24) awaits you, and from whom. I am but a man, and so ye may disregard me; but remember my message is not mine, but God's. Hear the rod when it is come, and you feel its smart. Hear what counsels, what cautions it speaks.
appointed it—(Jer 47:7).
10. Are there yet—notwithstanding all My warnings. Is there to be no end of acquiring treasures by wickedness? Jehovah is speaking (Mic 6:9).
scant measure … abominable—(Pr 11:1; Am 8:5).
11. Shall I count them pure—literally, "Shall I be pure with?" &c. With the pure God shows Himself pure; but with the froward God shows Himself froward (Ps 18:26). Men often are changeable in their judgments. But God, in the case of the impure who use "wicked balances," cannot be pure, that is, cannot deal with them as He would with the pure. Vatablus and Henderson make the "I" to be "any one"; "Can I (that is, one) be innocent with wicked balances?" But as "I," in Mic 6:13, refers to Jehovah, it must refer to Him also here.
the bag—in which weights used to be carried, as well as money (De 25:13; Pr 16:11).
12. For—rather, "Inasmuch as"; the conclusion "therefore," &c. following in Mic 6:13.
thereof—of Jerusalem.
13. make thee sick in smiting—(Le 26:16, to which perhaps the allusion here is, as in Mic 6:14; Ps 107:17, 18; Jer 13:13).
14. eat … not be satisfied—fulfiling the threat, Le 26:26.
thy casting down shall be in the midst of thee—Thou shalt be cast down, not merely on My borders, but in the midst of thee, thy metropolis and temple being overthrown [Tirinus]. Even though there should be no enemy, yet thou shalt be consumed with intestine evils [Calvin]. Maurer translates as from an Arabic root, "there shall be emptiness in thy belly." Similarly Grotius, "there shall be a sinking of thy belly (once filled with food), through hunger." This suits the parallelism to the first clause. But English Version maintains the parallelism sufficiently. The casting down in the midst of the land, including the failure of food, through the invasion thus answering to, "Thou shalt eat, and not be satisfied."
thou shalt take hold, but … not deliver—Thou shalt take hold (with thine arms), in order to save [Calvin] thy wives, children and goods. Maurer, from a different root, translates, "thou shalt remove them," in order to save them from the foe. But thou shalt fail in the attempt to deliver them (Jer 50:37).
that which thou deliverest—If haply thou dost rescue aught, it will be for a time: I will give it up to the foe's sword.
15. sow … not reap—fulfilling the threat (Le 26:16; De 28:38-40; Am 5:11).
16. statutes of Omri—the founder of Samaria and of Ahab's wicked house; and a supporter of Jeroboam's superstitions (1Ki 16:16-28). This verse is a recapitulation of what was more fully stated before, Judah's sin and consequent punishment. Judah, though at variance with Israel on all things else, imitated her impiety.
works of … Ahab—(1Ki 21:25, 26).
ye walk in their counsels—Though these superstitions were the fruit of their king's "counsels" as a master stroke of state policy, yet these pretexts were no excuse for setting at naught the counsels and will of God.
that I should make thee a desolation—Thy conduct is framed so, as if it was thy set purpose "that I should make thee a desolation."
inhabitants thereof—namely, of Jerusalem.
hissing—(La 2:15).
the reproach of my people—The very thing ye boast of, namely, that ye are "My people," will only increase the severity of your punishment. The greater My grace to you, the greater shall be your punishment for having despised it, Your being God's people in name, while walking in His love, was an honor; but now the name, without the reality, is only a "reproach" to you.