8 He hath shewn thee, O man, what is good: and what doth Jehovah require of thee, but to do justly, and to love goodness, and to walk humbly with thy God?
And now, Israel, what doth Jehovah thy God require of thee, but to fear Jehovah thy God, to walk in all his ways, and to love him, and to serve Jehovah thy God with all thy heart and with all thy soul, to keep the commandments of Jehovah, and his statutes, which I command thee this day, for thy good?
And Samuel said, Has Jehovah delight in burnt-offerings and sacrifices, As in hearkening to the voice of Jehovah? Behold, obedience is better than sacrifice, Attention than the fat of rams.
Likewise [ye] younger, be subject to [the] elder, and all of you bind on humility towards one another; for God sets himself against [the] proud, but to [the] humble gives grace. Humble yourselves therefore under the mighty hand of God, that he may exalt you in [the due] time;
Put on therefore, as [the] elect of God, holy and beloved, bowels of compassion, kindness, lowliness, meekness, longsuffering;
Even all these things hath my hand made, and all these things have been, saith Jehovah. But to this man will I look: to the afflicted and contrite in spirit, and who trembleth at my word.
Finally, [be] all of one mind, sympathising, full of brotherly love, tender hearted, humble minded;
For I know him that he will command his children and his household after him, and they shall keep the way of Jehovah, to do righteousness and justice, in order that Jehovah may bring upon Abraham what he hath spoken of him.
But woe unto you, Pharisees, for ye pay tithes of mint and rue and every herb, and pass by the judgment and the love of God: these ye ought to have done, and not have left those aside.
Blessed [are] the poor in spirit, for *theirs* is the kingdom of the heavens.
But he gives more grace. Wherefore he says, God sets himself against [the] proud, but gives grace to [the] lowly. Subject yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Cleanse [your] hands, sinners, and purify [your] hearts, ye double-minded. Be wretched, and mourn, and weep: let your laughter be turned to mourning, and [your] joy to heaviness. Humble yourselves before [the] Lord, and he shall exalt you.
but let judgment roll down as waters, and righteousness as an ever-flowing stream.
For thus saith the high and lofty One that inhabiteth eternity, and whose name is Holy: I dwell in the high and holy [place], and with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
Wash you, make you clean; put away the evil of your doings from before mine eyes; -- cease to do evil, learn to do well: seek judgment, gladden the oppressed, do justice to the fatherless, plead for the widow. Come now, let us reason together, saith Jehovah: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and hearken, ye shall eat the good of the land;
And thou, return unto thy God: keep loving-kindness and judgment, and wait on thy God continually.
Produce therefore fruit worthy of repentance. And do not think to say within yourselves, We have Abraham for [our] father; for I say unto you, that God is able of these stones to raise up children to Abraham. And already the axe is applied to the root of the trees; every tree therefore not producing good fruit is cut down and cast into the fire.
Then his lord, having called him to [him], says to him, Wicked bondman! I forgave thee all that debt because thou besoughtest me; shouldest not thou also have had compassion on thy fellow-bondman, as *I* also had compassion on thee? And his lord being angry delivered him to the tormentors till he paid all that was owing to him. Thus also my heavenly Father shall do to you if ye forgive not from your hearts every one his brother.
and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thine understanding, and with all thy strength. This is [the] first commandment. And a second like it [is] this: Thou shalt love thy neighbour as thyself. There is not another commandment greater than these. And the scribe said to him, Right, teacher; thou hast spoken according to [the] truth. For he is one, and there is none other besides him; and to love him with all the heart, and with all the intelligence, and with all the soul, and with all the strength, and to love one's neighbour as one's self, is more than all the burnt-offerings and sacrifices. And Jesus, seeing that he had answered intelligently, said to him, Thou art not far from the kingdom of God. And no one dared question him any more.
And the tax-gatherer, standing afar off, would not lift up even his eyes to heaven, but smote upon his breast, saying, O God, have compassion on me, the sinner. I say unto you, This [man] went down to his house justified rather than that [other]. For every one who exalts himself shall be humbled, and he that humbles himself shall be exalted. And they brought to him also infants that he might touch them, but the disciples when they saw [it] rebuked them. But Jesus calling them to [him] said, Suffer little children to come to me, and do not forbid them, for of such is the kingdom of God. Verily I say to you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.
Brethren, the delight of my own heart and my supplication which [I address] to God for them is for salvation. For I bear them witness that they have zeal for God, but not according to knowledge. For they, being ignorant of God's righteousness, and seeking to establish their own [righteousness], have not submitted to the righteousness of God.
For the grace of God which carries with it salvation for all men has appeared, teaching us that, having denied impiety and worldly lusts, we should live soberly, and justly, and piously in the present course of things,
But for this very reason also, using therewith all diligence, in your faith have also virtue, in virtue knowledge, in knowledge temperance, in temperance endurance, in endurance godliness, in godliness brotherly love, in brotherly love love: for these things existing and abounding in you make [you] to be neither idle nor unfruitful as regards the knowledge of our Lord Jesus Christ;
The righteous perisheth, and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away from before the evil. He entereth into peace: they rest in their beds, [each one] that hath walked in his uprightness.
Let us hear the end of the whole matter: Fear God, and keep his commandments; for this is the whole of man.
Unto the upright there ariseth light in the darkness; he is gracious, and merciful, and righteous.
But as for me, it is good for me to draw near to God: I have put my trust in the Lord Jehovah, that I may declare all thy works.
Because thy heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy garments and weep before me, I also have heard [thee], saith Jehovah.
And he did not humble himself before Jehovah, as Manasseh his father had humbled himself; for he, Amon, multiplied trespass.
And his prayer, and [how God] was intreated of him, and all his sin and his unfaithfulness, and the places in which he built high places, and set up Asherahs and graven images, before he was humbled, behold, they are written among the words of Hozai.
And Hezekiah humbled himself for the pride of his heart, he and the inhabitants of Jerusalem, so that the wrath of Jehovah came not upon them in the days of Hezekiah.
And Enoch walked with God after he had begotten Methushelah three hundred years, and begot sons and daughters.
Nevertheless certain of Asher and Manasseh and of Zebulun humbled themselves and came to Jerusalem.
Moreover, as for me, far be it from me that I should sin against Jehovah in ceasing to pray for you; and I will teach you the good and right way.
And thou camest down on mount Sinai, and didst speak with them from the heavens, and gavest them right judgments and true laws, good statutes and commandments.
But wilt thou know, O vain man, that faith without works is dead?
For what knowest thou, O wife, if thou shalt save thy husband? or what knowest thou, O husband, if thou shalt save thy wife?
Aye, but thou, O man, who art *thou* that answerest again to God? Shall the thing formed say to him that has formed it, Why hast thou made me thus?
but there is need of one, and Mary has chosen the good part, the which shall not be taken from her.
Is not this the fast which I have chosen: to loose the bands of wickedness, to undo the thongs of the yoke, and to send forth free the crushed, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring to thy house the needy wanderers; when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the dawn, and thy health shall spring forth speedily; and thy righteousness shall go before thee, the glory of Jehovah shall be thy rearguard. Then shalt thou call, and Jehovah will answer; thou shalt cry, and he will say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger and the unjust speech, and thou proffer thy soul to the hungry, and satisfy the afflicted soul: then shall thy light rise in the darkness, and thine obscurity be as midday; and Jehovah will guide thee continually, and satisfy thy soul in drought, and strengthen thy bones; and thou shalt be like a watered garden, and like a water-spring, whose waters deceive not.
Thus saith Jehovah of hosts, the God of Israel: Amend your ways and your doings, and I will cause you to dwell in this place. Confide ye not in words of falsehood, saying, Jehovah's temple, Jehovah's temple, Jehovah's temple is this. But if ye thoroughly amend your ways and your doings, if ye really do justice between a man and his neighbour, [if] ye oppress not the stranger, the fatherless, and the widow, and shed no innocent blood in this place, neither walk after other gods to your hurt;
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.