5 My people, remember now what Balak king of Moab devised, And what Balaam the son of Beor answered him from Shittim to Gilgal, That you may know the righteous acts of Yahweh."
Israel abode in Shittim; and the people began to play the prostitute with the daughters of Moab:
Far from the noise of archers, in the places of drawing water, There shall they rehearse the righteous acts of Yahweh, [Even] the righteous acts of his rule in Israel. Then the people of Yahweh went down to the gates.
Yahweh said to Joshua, This day have I rolled away the reproach of Egypt from off you. Therefore the name of that place was called Gilgal, to this day. The children of Israel encamped in Gilgal; and they kept the Passover on the fourteenth day of the month at even in the plains of Jericho.
The people came up out of the Jordan on the tenth day of the first month, and encamped in Gilgal, on the east border of Jericho.
Oh continue your loving kindness to those who know you, Your righteousness to the upright in heart.
Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah's rebellion.
If we confess our sins, he is faithful and righteous to forgive us the sins, and to cleanse us from all unrighteousness.
Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands);
whom God set forth to be an atoning sacrifice{or, a propitiation}, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus.
He has caused his wonderful works to be remembered. Yahweh is gracious and merciful.
> Praise Yahweh, my soul! All that is within me, praise his holy name! Praise Yahweh, my soul, And don't forget all his benefits;
My mouth will tell about your righteousness, And of your salvation all day, Though I don't know its full measure. I will come with the mighty acts of the Lord Yahweh. I will make mention of your righteousness, even of yours alone.
The children of Israel traveled, and encamped in the plains of Moab beyond the Jordan at Jericho. Balak the son of Zippor saw all that Israel had done to the Amorites. Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel. Moab said to the elders of Midian, Now will this multitude lick up all that is round about us, as the ox licks up the grass of the field. Balak the son of Zippor was king of Moab at that time. He sent messengers to Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the surface of the earth, and they abide over against me. Please come now therefore curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may strike them, and that I may drive them out of the land; for I know that he whom you bless is blessed, and he whom you curse is cursed. The elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came to Balaam, and spoke to him the words of Balak. He said to them, Lodge here this night, and I will bring you word again, as Yahweh shall speak to me: and the princes of Moab abode with Balaam. God came to Balaam, and said, What men are these with you? Balaam said to God, Balak the son of Zippor, king of Moab, has sent to me, [saying], Behold, the people that is come out of Egypt, it covers the surface of the earth: now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out. God said to Balaam, You shall not go with them; you shall not curse the people; for they are blessed. Balaam rose up in the morning, and said to the princes of Balak, Get you into your land; for Yahweh refuses to give me leave to go with you. The princes of Moab rose up, and they went to Balak, and said, Balaam refuses to come with us. Balak sent yet again princes, more, and more honorable than they. They came to Balaam, and said to him, Thus says Balak the son of Zippor, Please let nothing hinder you from coming to me: for I will promote you to very great honor, and whatever you say to me I will do. Please come therefore, and curse this people for me. Balaam answered the servants of Balak, If Balak would give me his house full of silver and gold, I can't go beyond the word of Yahweh my God, to do less or more. Now therefore, please wait also here this night, that I may know what Yahweh will speak to me more. God came to Balaam at night, and said to him, If the men are come to call you, rise up, go with them; but only the word which I speak to you, that shall you do. Balaam rose up in the morning, and saddled his donkey, and went with the princes of Moab. God's anger was kindled because he went; and the angel of Yahweh placed himself in the way for an adversary against him. Now he was riding on his donkey, and his two servants were with him. The donkey saw the angel of Yahweh standing in the way, with his sword drawn in his hand; and the donkey turned aside out of the way, and went into the field: and Balaam struck the donkey, to turn her into the way. Then the angel of Yahweh stood in a narrow path between the vineyards, a wall being on this side, and a wall on that side. The donkey saw the angel of Yahweh, and she thrust herself to the wall, and crushed Balaam's foot against the wall: and he struck her again.
Then Balak the son of Zippor, king of Moab, arose and fought against Israel: and he sent and called Balaam the son of Beor to curse you; but I would not listen to Balaam; therefore he blessed you still: so I delivered you out of his hand.
All these kings and their land did Joshua take at one time, because Yahweh, the God of Israel, fought for Israel. Joshua returned, and all Israel with him, to the camp to Gilgal.
because they didn't meet you with bread and with water in the way, when you came forth out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you. Nevertheless Yahweh your God wouldn't listen to Balaam; but Yahweh your God turned the curse into a blessing to you, because Yahweh your God loved you.
You shall eat no leavened bread with it; seven days shall you eat unleavened bread therewith, even the bread of affliction; for you came forth out of the land of Egypt in haste: that you may remember the day when you came forth out of the land of Egypt all the days of your life.
Remember, don't forget, how you provoked Yahweh your God to wrath in the wilderness: from the day that you went forth out of the land of Egypt, until you came to this place, you have been rebellious against Yahweh.
You shall remember all the way which Yahweh your God has led you these forty years in the wilderness, that he might humble you, to prove you, to know what was in your heart, whether you would keep his commandments, or not.
They encamped by the Jordan, from Beth-jeshimoth even to Abel Shittim in the plains of Moab.
They killed the kings of Midian with the rest of their slain: Evi, and Rekem, and Zur, and Hur, and Reba, the five kings of Midian: Balaam also the son of Beor they killed with the sword.
Balak said to Balaam, Come now, I will take you to another place; peradventure it will please God that you may curse me them from there.
Balak said to him, Please come with me to another place, from whence you may see them; you shall see but the utmost part of them, and shall not see them all: and curse me them from there. He took him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered up a bull and a ram on every altar.
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.