Text -- Micah 6:1 (NET)

The Lord Demands Justice, not Ritual

6:1 Listen to what the Lord says: “Get up! Defend yourself before the mountains! Present your case before the hills!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Mic 6:1

This is God's command to Micah.

Wesley: Mic 6:1

Argue the case between God and thy people; and speak as if thou wouldst make the mountains hear thee, to testify for me.

JFB: Mic 6:1

Israel is called by Jehovah to pie ad 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.

JFB: Mic 6:1

In their presence; personified as if witnesses (compare Mic 1:2; Deu 32:1; Isa 1:2). Not as the Margin, "with"; as God's controversy is with Israel, not with them.

Clarke: Mic 6:1

Arise, contend thou - This chapter is a sort of dialogue between God and the people. God speaks the five first verses, and convicts the people of sin, righteousness, and judgment. The People, convinced of their iniquity, deprecate God’ s judgments, in the sixth and seventh verses. In the eighth verse God prescribes the way in which they are to be saved; and then the prophet, by the command of God, goes on to remonstrate from the ninth verse to the end of the chapter.

Calvin: Mic 6:1

Here the Prophet avowedly assumes that the people were sufficiently proved guilty; and yet they resisted through a hardiness the most obdurate, and rejected all admonitions without shame, and without any discretion. He is therefore commanded to direct his discourse to the mountains and to the hills; for his labor had now for a long time been useless as to men. The meaning then is that when the Prophet had spent much labor on the people and derived no fruit, he is at length bidden to call the mountains and the hills to bear their testimony to God; and thus before the elements is made known and proved the ungodliness and the obstinacy of the people. But before he relates what had been committed to him, he makes a preface, in order to gain attention.

Hear ye what Jehovah says The Prophets are wont, on very serious subjects, to make such a preface as is here made by Micah: and it is indeed sufficiently evident from the passage, that he has here no ordinary subject for his teaching, but that, on the contrary, he rebukes their monstrous stupidity; for he had been addressing the deaf without any advantage. As then the Prophet was about to declare no common thing, but to be a witness of a new judgment, — this is the reason why he bids them to be unusually attentive. Hear, he says, what Jehovah saith. What is it? He might have added, “Jehovah has very often spoken to you, he has tried all means to bring you to the right way; but as ye are past recovery, vengeance alone now remains for you: he will no more spend labor in vain on you; for he finds in you neither shame, nor meekness, nor docility.” The Prophet might have thus spoken to them; but he says that another thing was committed to his charge by the Lord, and that is, to contend or to plead before the mountains. And this reproach ought to have most acutely touched the hearts of the people: for there is here an implied comparison between the mountains and the Jews; as though the Prophet said, — “The mountains are void of understanding and reason, and yet the Lord prefers to have them as witness of his cause rather than you, who exceed in stupidity all the mountains and rocks.” We now then perceive the design of God.

Some take mountains and hills in a metaphorical sense for the chief men who then ruled: and this manner of speaking very frequently occurs in Scripture: but as to the present passage, I have no doubt but that the Prophet mentions mountains and hills without a figure; for, as I have already said, he sets the hardness of the people in opposition to rocks, and intimates, that there would be more attention and docility in the very mountains than what he had hitherto found in the chosen people. And the particle את , at, is often taken in the sense of before: it means also with; but in this place I take it for ל , lamed, before or near, as many instances might be cited. But that this is the meaning of the Prophet it is easy to gather from the next verse, when he says —

TSK: Mic 6:1

ye : Mic 1:2; 1Sa 15:16; Jer 13:15; Amo 3:1; Heb 3:7, Heb 3:8

Arise : The manner of raising attention, says Abp. Newcome, in Mic 6:1, Mic 6:2, by calling a man to urge his plea in the face of all nature, and on the inanimate creation to hear the expostulation of Jehovah with his people, is truly awakening and magnificent. The words of Jehovah follow in Mic 6:3-5; and God’ s mercies having been set before the people, one of them is introduced in a beautiful manner, asking what his duty is towards so gracious a God, Mic 6:6, Mic 6:7. The answer follows in the words of the prophet, Mic 6:8.

contend : Deu 4:26, Deu 32:1; Psa 50:1, Psa 50:4; Isa 1:2; Jer 22:29; Eze 36:1, Eze 36:8; Luk 19:40

before : or, with, Mic 1:4; Isa 2:12-14

let : Eze 37:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mic 6:1

Hear ye now what the Lord saith - If ye will not hear the rebuke of man, hear now at last the word of God. "Arise thou, Micah."The prophet was not willing to be the herald of woe to his people; but had to arise at the bidding of God, that he might not "be rebellious like that rebellious house"Eze 2:8. Stand up; as one having all authority to rebuke, and daunted by none. He muses the hearer, as shewing it to be a very grave urgent matter, to be done promptly, urgently, without delay. "Contend thou before (better, as in the English margin with) the mountains."Since man, who had reason, would not use his reason, God calls the mountains and hills, who Rom 8:20 unwillingly, as it were, had been the scenes of their idolatry, as if he would say (Lap.), "Insensate though ye be, ye are more sensible than Israel, whom I endowed with sense; for ye feel the voice and command of God your Creator and obey Him; they do not. I cite you, to represent your guilty inhabitants, that, through you, they may hear My complaint to be just, and own themselves guilty, repent, and ask forgiveness.""The altars and idols, the blood of the sacrifices, the bones and ashes upon them, with unuttered yet clear voice, spoke of the idolatry and guilt of the Jews, and so pronounced God’ s charge and expostulation to be just. Ezekiel is bidden, in like way, to prophesy against "the mountains of Israel Eze 6:2-5, "I will bring a sword upon you, and I will destroy your high places, and your altars shall be desolate.": "Lifeless nature without voice tells the glory of God; without ears it hears what the Lord speaks."Psa 19:3; Luk 19:40.

Poole: Mic 6:1

Hear ye: see Mic 1:2 .

Now whilst the Lord is willing to debate with you, before it be too late for you.

What the Lord saith: though it is a man like yourselves who speaketh, yet he comes from the Lord, and with the Lord’ s message, and it is the Lord who speaketh by Micah.

Arise: this is God’ s command to Micah, who is bidden to arise; so Jonah, Mic 1:2 , See Poole "Jon 1:2" . Prophets, as other men, could be content to sit at ease, and neither be troubled by others or troublesome to others; and perhaps the little success of Micah’ s preaching had occasioned him to retire and sit down; now God rouseth him, Get up, prepare thyself, contend thou; plead, Micah, the present cause, argue the case that is between thy God plaintiff, and thy people delinquents.

Before the mountains, and let the hills hear thy voice plead openly, vehemently, let there be witnesses to hear the case, which is so clear on God’ s side, and so full against thy people, that the very mountains and hills, on which they have sinned against me notoriously, on which I have blessed them abundantly, had they eyes, and ears, and voice, would testify that I have planted them with vines, olives, fig trees, and clothed them with grass and flocks, and stored them with springs, and beautified them with cedars, oaks, and all pleasant trees of the forest; this I have done upon the mountains and hills for my people, and there they have made their groves, set up their idols, sacrificed to devils, and committed other lewdnesses not to be named. O Micah, speak as if thou wouldst make mountains hear thee to testify for me, Deu 32:1 Isa 1:2 .

Haydock: Mic 6:1

And thy. Septuagint, "I will cast thee away into thyself." (Haydock) ---

Hold of some fruit. (Calmet) ---

Thy wife shall miscarry; (Vatable, &c.) or if she bring forth, the children shall perish by the sword.

Ver 15. New. Septuagint, "grave." (Haydock) ---

"It is good for thee, when thou knowest thy error, to have no disciples." (St. Jerome)

Haydock: Mic 6:1

The mountains, &c. That is, the princes, the great ones of the people. (Challoner) ---

But Hebrew intimates real mountains, which had witnessed the impiety of the people, (Calmet) and had been defiled with their altars, &c. Protestants, "Contend thou before the," &c., (Haydock) as God's advocate. He condescends to justify his conduct towards Israel, Isaias iii. 13. (Calmet) ---

He had shewn them great favours, but they were ungrateful. (Office for Good Friday) (Worthington)

Gill: Mic 6:1

Hear ye now what the Lord saith,.... Here begins a new discourse, and with an address of the prophet to the people of Israel, to hear what the Lord had to say to them by way of reproof for their sins now, as they had heard before many great and precious promises concerning the Messiah, and the happiness of the church in future time; to hear what the Lord now said to them by the prophet, and what he said to the prophet himself, as follows:

arise; O Prophet Micah, and do thine office; sit not still, nor indulge to sloth and ease; show readiness, diligence, activity, zeal, and courage in my service, and in carrying a message from me to my people:

contend thou before the mountains, and let the hills hear thy voice; open the cause depending between me and my people; state the case between us before the mountains and hills; and exert thyself, and lift up thy voice loudly, and with so much vehemence, that, if it was possible, the very mountains and hills might hear thee; the Lord hereby suggests that they would as soon hear as his people; thus upbraiding their stupidity, as he elsewhere does; see Isa 1:2. Kimchi and Ben Melech render it, to the mountains, which is much to the same sense with our version; call and summon them as witnesses in this cause; let the pleadings be made before them, and let them be judges in this matter; as they might be both for God, and against his people: the mountains and hills clothed with grass, and covered with flocks and herds; or set with all manner of fruit trees, vines, olives, and figs; or adorned with goodly cedars, oaks, and elms; were witnesses of the goodness of God unto them, and the same could testify against them; and, had they mouths to speak, could declare the abominations committed on them; how upon every high mountain and hill, and under every green tree, they had been guilty of idolatry. The Targum, and many versions ^q, render it, "with the mountains"; and the Vulgate Latin version, and others, "against the mountains" ^r; the inhabitants of Judea, that being a mountainous country, especially some parts of it. Some by "mountains" understand the great men of the land, king, princes, nobles; and, by "hills", lesser magistrates, with whom the Lord's controversy chiefly was; they not discharging their offices aright, nor setting good examples to the people. Some copies of the Targum, as the king of Spain's Bible, paraphrase it,

"judge or contend with the fathers, and let the mothers hear thy voice;''

which Kimchi thus explains, as if it was said, let the fathers Abraham, Isaac, and Jacob, and the mothers Sarah, Rebekah, Rachel, and Leah, hear what their children hath rendered to the Lord; let them be, as it were, called out of their graves to hear the ill requital made to the Lord for all his goodness.

Commentary -- Verse Notes / Footnotes

NET Notes: Mic 6:1

¹ tn Or “plead your case” (NASB, NIV, NRSV); NAB “present your plea”; NLT “state your case.”

sn Defend yourself. The Lord challenges Israel to defend itself against the charges he is bringing.

² sn As in some ancient Near Eastern treaties, the mountains are personified as legal witnesses that will settle the dispute between God and Israel.

³ tn Heb “let the hills hear your voice.”

Geneva Bible: Mic 6:1

Hear ye now what the LORD saith; Arise, contend thou before the ^{( a )} mountains, and let the hills hear thy voice.

^{( a )} He took the high mountains and hard rocks as witnesses against the obstinacy of his people.

Commentary -- Verse Range Notes

TSK Synopsis: Mic 6:1-16

1 God's controversy for ingratitude;

6 for ignorance,

10 for injustice;

16 and for idolatry.

MHCC: Mic 6:1-5

The people are called upon to declare why they were weary of God's worship, and prone to idolatry. Sin causes the controversy between God and man. God reasons with us, to teach us to reason with ourselves. Let them remember God's many favours to them and their fathers, and compare with them their unworthy, ungrateful conduct toward him.

Matthew Henry: Mic 6:1-5

Here, I. The prefaces to the message are very solemn and such as may engage our most serious attention. 1. The people are commanded to give audience: Hear you now what the Lord says. What the prophet speaks he speaks from God, and in his name; they are therefore bound to hear it, not as the word of a sinful dying man, but of the holy living God. Hear now what he saith, for, first or last, he will be heard. 2. The prophet is commanded to speak in earnest, and to put an emphasis upon what he said: Arise, contend thou before the mountains, or with the mountains, and let the hills hear thy voice, if it were possible; contend with the mountains and hills of Judea, that is, with the inhabitants of those mountains and hills; and, some think, reference is had to those mountains and hills on which they worshipped idols and which were thus polluted. But it is rather to be taken more generally, as appears by his call, not only to the mountains, but to the strong foundations of the earth, pursuant to the instructions given him. This is designed, (1.) To excite the earnestness of the prophet; he must speak as vehemently as if he designed to make even the hills and mountains hear him, must cry aloud, and not spare; what he had to say in God's name he must proclaim publicly before the mountains, as one that was neither ashamed nor afraid to own his message; he must speak as one concerned, as one that desired to speak to the heart, and therefore appeared to speak from the heart. (2.) To expose the stupidity of the people; " Let the hills hear thy voice, for this senseless careless people will not hear it, will not heed it. Let the rocks, the foundations of the earth, that have no ears, hear, since Israel, that has ears, will not hear."It is an appeal to the mountains and hills; let them bear witness that Israel has fair warning given them, and good counsel, if they would but take it. Thus Isaiah begins with, Hear, O heavens! and give ear, O earth! Let them judge between God and his vineyard.

II. The message itself is very affecting. He is to let all the world know that God has a quarrel with his people, good ground for an action against them. Their offences are public, and therefore so are the articles of impeachment exhibited against them. Take notice the Lord has a controversy with his people and he will plead with Israel, will plead by his prophets, plead by his providences, to make good his charge. Note, 1. Sin begets a controversy between God and man. The righteous God has an action against every sinner, an action of debt, an action of trespass, an action of slander. 2. If Israel, God's own professing people, provoke him by sin, he will let them know that he has a controversy with them; he sees sin in them, and is displeased with it, nay, their sins are more displeasing to him than the sins of others, as they are a greater grief to his Spirit and dishonour to his name. 3. God will plead with those whom he has a controversy with, will plead with his people Israel, that they may be convinced and that he may be justified. In the close of the foregoing chapter he pleaded with the heathen in anger and fury, to bring them to ruin; but here he pleads with Israel in compassion and tenderness, to bring them to repentance, Come now, and let us reason together. God reasons with us, to teach us to reason with ourselves. See the equity of God's cause, it will bear to be pleaded, and sinners themselves will be forced to confess judgment, and to own that God's ways are equal, but their ways are unequal, Eze 18:25. Now, (1.) God here challenges them to show what he had done against them which might give them occasion to desert him. They had revolted from God and rebelled against him; but had they any cause to do so? (Mic 6:3): " O my people! what have I done unto thee? Wherein have I wearied thee? "If subjects quit their allegiance to their prince, they will pretend (as the ten tribes did when they revolted from Rehoboam), that his yoke is too heavy for them; but can you pretend any such thing? What have I done to you that is unjust or unkind? Wherein have I wearied you with the impositions of service or the exactions of tribute? Have I made you to serve with an offering? Isa 43:23. What iniquity have your fathers found in me? Jer 2:5. He never deceived us, nor disappointed our expectations from him, never did us wrong, nor put disgrace upon us; why then do we wrong and dishonour him, and frustrate his expectations from us? Here is a challenge to all that ever were in God's service to testify against him if they have found him, in any thing, a hard Master, or if they have found his demands unreasonable. (2.) Since they could not show any thing that he had done against them, he will show them a great deal that he has done for them, which should have engaged them for ever to his service, Mic 6:4, Mic 6:5. They are here directed, and we in them, to look a great way back in their reviews of the divine favour; let them remember their former days, their first days, when they were formed into a people, and the great things God did for them, [1.] When he brought them out of Egypt, the land of their bondage, Mic 6:4. They were content with their slavery, and almost in love with their chains, for the sake of the garlic and onions they had plenty of; but God brought them up, inspired them with an ambition of liberty and animated them with a resolution by a bold effort to shake off their fetters. The Egyptians held them fast, and would not let the people go; but God redeemed them, not by price, but by force, out of the house of servants, or, rather, the house of bondage, for it is the same word that is used in the preface to the ten commandments, which insinuates that the considerations which are arguments for duty, if they be not improved by us, will be improved against us as aggravations of sin. When he brought them out of Egypt into a vast howling wilderness, as he left not himself without witness, so he left not them without guides, for he sent before them Moses, Aaron, and Miriam, three prophets (says the Chaldee paraphrase), Moses the great prophet of the Old Testament, Aaron his prophet (Exo 7:1), and Miriam a prophetess, Exo 15:20. Note, When we are calling to mind God's former mercies to us we must not forget the mercy of good teachers and governors when we were young; let those be made mention of, to the glory of God, who went before us, saying, This is the way, walk in it; it was God that sent them before us, to prepare the way of the Lord and to prepare a people for him. [2.] When he brought them into Canaan. God no less glorified himself, and honoured them, in what he did for them when he brought them into the land of their rest than in what he did for them when he brought them out of the land of their servitude. When Moses, Aaron, and Miriam, were dead, yet they found God the same. Let them remember now what God did for them, First, In baffling and defeating the designs of Balak and Balaam against them, which he did by the power he has over the hearts and tongues of men, Mic 6:5. Let them remember what Balak the king of Moab consulted, what mischief he devised and designed to do to Israel, when they encamped in the plains of Moab; that which he consulted was to curse Israel, to divide between them and their God, and to disengage him from the protection of them. Among the heathen, when they made war upon any people, they endeavoured by magic charms or otherwise to get from them their tutelar gods, as to rob Troy of its Palladium. Macrobius has a chapter de ritu evocandi Deos - concerning the solemnity of calling out the gods. Balak would try this against Israel; but remember what Balaam the son of Beor answered him, how contrary to his own intention and inclination; instead of cursing Israel, he blessed them, to the extreme confusion and vexation of Balak. Let them remember the malice of the heathen against them, and for that reason never learn the way of the heathen, nor associate with them. Let them remember the kindness of their God to them, how he turned the curse into a blessing ( because the Lord thy God loved thee, as it is, Deu 23:5), and for that reason never forsake him. Note, The disappointing of the devices of the church's enemies ought always to be remembered to the glory of the church's protector, who can make the answer of the tongue directly to contradict the preparation and consultation of the heart, Pro 16:1. Secondly, In bringing them from Shittim, their last lodgment out of Canaan, unto Gilgal, their first lodgment in Canaan. There it was, between Shittim and Gilgal, that, upon the death of Moses, Joshua, a type of Christ, was raised up to put Israel in possession of the land of promise and to fight their battles; there it was that they passed over Jordan through the divided waters, and renewed the covenant of circumcision; these mercies of God to their fathers they must now remember, that they may know the righteousness of the Lord, his righteousness (so the word is), his justice in destroying the Canaanites, his goodness in giving rest to his people Israel, and his faithfulness to his promise made unto the fathers. The remembrance of what God had done to them might convince them of all this, and engage them for ever to his service. Or they may refer to the controversy now pleaded between God and Israel; let them remember God's many favours to them and their fathers, and compare with them their unworthy ungrateful conduct towards him, that they may know the righteousness of the Lord in contending with them, and it may appear that in this controversy he has right on his side; his ways are equal, for he will be justified when he speaks, and clear when he judges.

Keil-Delitzsch: Mic 6:1-2

Introduction. - Announcement of the lawsuit which the Lord will have with His people. - Mic 6:1. "Hear ye, then, what Jehovah saith; Rise up, contend with the mountains, and let the hills hear thy voice! Mic 6:2. Hear ye, O mountains, Jehovah's contest; and ye immutable ones, ye foundations of the earth! For Jehovah has a contest with His people; and with Israel will He contend." In Mic 6:1 the nation of Israel is addressed in its several members. They are to hear what the Lord says to the prophet, - namely, the summons addressed to the mountains and hills to hear Jehovah's contest with His people. The words "strive with the mountains"cannot be understood here as signifying that the mountains are the objects of the accusation, notwithstanding the fact that ריב את־פ signifies to strive or quarrel with a person (Jdg 8:1; Isa 50:8; Jer 2:9); for, according to Mic 6:2, they are to hear the contest of Jehovah with Israel, and therefore are to be merely witnesses on the occasion. Consequently את can only express the idea of fellowship here, and ריב את must be distinguished from ריב עם in Mic 6:2 and Hos 4:1, etc. The mountains and hills are to hearken to the contest (as in Deu 32:1 and Isa 1:2), as witnesses, "who have seen what the Lord has done for Israel throughout the course of ages, and how Israel has rewarded Him for it all"(Caspari), to bear witness on behalf of the Lord, and against Israel. Accordingly the mountains are called האתנים , the constantly enduring, immutable ones, which have been spectators from time immemorial, and מוסדי ארץ , foundations of the earth, as being subject to no change on account of their strength and firmness. In this respect they are often called "the everlasting mountains"(e.g., Gen 49:26; Deu 33:15; Psa 90:2; Hab 3:6). Israel is called ̀‛ammı̄ (Jehovah's people) with intentional emphasis, not only to indicate the right of Jehovah to contend with it, but to sharpen its own conscience, by pointing to its calling. Hithvakkach , like hivvâkhach in the niphal in Isa 1:18.

Constable: Mic 3:1--6:1

III. The second oracle: the guilt of Israel's leaders and her future hope chs. 3--5

In the first oracle, only the last two verses dealt with Israel's future blessings (2:12-13) while everything preceding exposed her sins and guilt. In this second oracle, the balance of emphasis is different. About one-third deals with present sins (ch. 3) and two-thirds with future blessings (chs. 4-5).

Constable: Mic 6:1--7:20

IV. The third oracle: God's case against Israel and the ultimate triumph of His kingdom chs. 6--7

The writer recorded a third round of messages that first announce judgment on the Israelites for their sins (ch. 6) and then promise future restoration (ch. 7).

Constable: Mic 6:1-5

A. The Lord's indictment against His people 6:1-5

6:1-2 Micah called his audience to hear what Yahweh had told him to say. Yahweh had a case (lawsuit, Heb. rib) to bring against His people. The Lord was summoning Israel to defend herself in a courtroom setting. He addressed the mountains, hills, and foundations of the earth as the jury in this case (cf. Deut. 32:1; Isa. 1:2). The Lord called this jury, which had observed Israel's history from its beginning, to hear His indictment against the nation. If these jurors could speak, they would witness to the truthfulness of the Lord's claims.

6:3 The Lord called the Israelites, His people, to testify how He had caused them to be so weary of Him that they ceased to obey Him. His rhetorical questions were unanswerable; He had not given them reason to become dissatisfied with Him (cf. 1 Sam. 17:29; 20:1; 26:18; 29:8; Isa. 5:4). His questions convey a sense of pathos; rather than simply criticizing them He asked how He had failed them. They had complained against Him often, but He had given them no occasion to do so.

6:4 Instead of wronging them He had done nothing but good for them. Instead of letting them down He had lifted them up. He had brought them from Egyptian bondage into the Promised Land of milk and honey. He had bought them out of the house of slavery, Egypt, which their Passover celebrated (cf. Exod. 12:3, 7, 12-13; Deut. 7:8; 9:26; 13:5; 15:15; 24:18). And He had given them capable leaders for their wilderness travels in Moses, Aaron, and Miriam, a trio of siblings whom the Israelites respected throughout their history. Moses, the prophet, had given them their law (cf. Deut. 18:15-22). Aaron served them as their first high priest, and Miriam was a prophetess who led them in praising God for His goodness (Exod. 15:20-21).

6:5 Yahweh charged the Israelites to remember that Balak, king of Moab, wanted God to curse His people, but Balaam revealed that God would never do that (Num. 22-24). God's intentions for His people had consistently been good. The events of their crossing the Jordan River and entering the Promised Land showed the same thing. Shittim was the Israelites' last camping place before they crossed the Jordan, and Gilgal was where they camped first after crossing (Josh. 3:1; 4:18-19). God had always done what was consistent with His covenant obligations to His people, never burdening them but always protecting, defending, and enabling them. He had lovingly led them from slavery in a hostile foreign land to settlement in their own comfortable country (cf. Josh. 24; 1 Sam. 12).

Guzik: Mic 6:1-16

Micah 6 - In the Court of the Lord

A. The LORD's complaint against His people.

1. (1-2) In court with the LORD.

Hear now what the LORD says: "Arise, plead your case before the mountains, and let the hills hear your voice. Hear, O you mountains, the Lord's complaint, and you strong foundations of the earth; for the LORD has a complaint against His people, and He will contend with Israel.

a. Arise, plead your case: Micah pictures a court of law, with Israel "on trial" before the Lord. In the presence of unshakable witnesses (the mountains and the hills and the strong foundations of the earth), the court comes to order.

b. The LORD has a complaint against His people, and He will contend with Israel: In His court, God will bring His case - His complaint against Israel.

2. (3-5) The LORD's complaint against His people.

"O My people, what have I done to you? And how have I wearied you? Testify against Me. For I brought you up from the land of Egypt, I redeemed you from the house of bondage; and I sent before you Moses, Aaron, and Miriam. O My people, remember now what Balak king of Moab counseled, and what Balaam the son of Beor answered him, from Acacia Grove to Gilgal, that you may know the righteousness of the LORD."

a. Testify against Me: As Israel steps up to the witness stand, God asks them, "What have I done to you?" He has done nothing but good to Israel, and has been repaid with rejection and rebellion.

b. I redeemed you from the house of bondage: Not only did God not do evil to Israel, He also did them an enormous amount of good. He redeemed them and gave them godly leaders. God's case against Israel looks pretty good.

c. Remember now what Balak king of Moab counseled: After meeting with King Balak of Moab, Balaam prophesied over Israel four times. As he spoke forth God's word, he did not curse Israel - but he blessed them each time. When he was unsuccessful in cursing Israel, Balaam answered Balak on how to bring Israel under a curse. Instead of trying to have a prophet curse them, the Moabites lead them into fornication and idolatry, and God will curse them. Balak did just that, sending his young women into the camp of Israel to lead Israel into sexual immorality and idolatry. Because of their sin, God did curse Israel - He brought a plague of judgment upon Israel that killed 24,000.

i. In light of this, Israel must remember that God could never be persuaded to curse Israel, except if they brought curses on themselves through their own disobedience and rebellion. Like a great lawyer in court, God shows Israel that if they feel cursed in any way, it is entirely their responsibility.

3. (6-7) The answer of His people: "What can I do?"

With what shall I come before the LORD, and bow myself before the High God? Shall I come before Him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams, ten thousand rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?

a. With what shall I come before the LORD: This is a question asked out of bitterness and resentment. Israel calls out to God from the witness stand, and says: "Just what do You want from me?"

b. Will the LORD be pleased with thousands of rams, ten thousand rivers of oil? We can almost hear Israel shouting at God from the witness stand. "You ask too much, God. Nothing will satisfy You. If we brought thousands of rams or rivers of oil or even my own firstborn it would not be enough. You are unreasonable."

i. "Blinded to God's goodness and character, he reasons within his own depraved frame of reference. He need not change; God must change . . . His willingness to raise the price does not reflect his generosity but veils a complaint that God demands too much." (Waltke)

4. (8) The reply of the LORD: "He has shown you."

He has shown you, O man, what is good; and what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?

a. He has shown you: God stops the shouting of the angry defendant from the witness box. "You act as if it is some mystery what I require of you. In point of fact it is no mystery at all. I have shown you clearly what is good and what I require of you."

b. To do justly, to love mercy, and to walk humbly with your God: The LORD answers the contentious witness in open court. "What I require of you isn't complicated. Simply do three things."

c. Do justly: "Act in a just, fair way towards others. Treat them they way you want to be treated."

d. Love mercy: "Don't just show mercy, but love to show it. Give others the same measure of mercy you want to receive from the Me."

e. Walk humbly with your God: "Remember who I am - your God. If you keep that in mind, you will walk humbly before Me."

i. "I would not advise any of you to try to be humble, but to be humble. As to acting humbly, when a man forces himself to it, that is poor stuff. When a man talks a great deal about his humility, when he is very humble to everybody, he is generally a canting hypocrite. Humility must be in the heart, and then it will come out spontaneously as the outflow of life in every act that a man performs." (Spurgeon)

ii. Spurgeon's sermon Micah's Message for Today applied the idea of how to walk humbly with your God:

· Walk humbly when you are spiritually strong

· Walk humbly when you have much work to do

· Walk humbly in all your motives

· Walk humbly studying God's word

· Walk humbly when under trials

· Walk humbly in your devotions

· Walk humbly between you and your brothers in Christ

· Walk humbly when dealing with sinners

iii. "True humility is thinking rightly of thyself, not meanly. When you have found out what you really are, you will be humble, for you are nothing to boast of. To be humble will make you safe. To be humble will make you happy. To be humble will make music in your heart when you go to bed. To be humble here will make you wake up in the likeness of your Master by-and-by." (Spurgeon)

f. God has proven His case before the court. Israel is afflicted, but it is not because of the neglect or disregard of God. Their own sin brought their affliction upon them. In addition, what God required of them was not mysterious or too difficult - they simply did not do it.

B. The voice of the LORD cries out in the city.

1. (9-12) God sees the injustice and deceit of Israel.

The Lord's voice cries to the city; wisdom shall see Your name: "Hear the Rod! Who has appointed it? Are there yet the treasures of wickedness in the house of the wicked, and the short measure that is an abomination? Shall I count pure those with the wicked scales, and with the bag of deceitful weights? For her rich men are full of violence, her inhabitants have spoken lies, and their tongue is deceitful in their mouth."

a. Hear the Rod! Who has appointed it? Israel felt the rod of God, but did not hear it. God tells them to Hear the Rod, both in the sense of the rod as a picture of the corrective discipline of God, and in the sense that the Rod can be personified as the voice of God Himself.

i. "We can rest contentedly in our sins and in our stupidities; and anyone who has watched gluttons shoveling down the most exquisite foods as if they did not know what they were eating, will admit that we can ignore even pleasure. But pain insists on being attended to. God whispers to us in our pleasures, speaks to us in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world." (C.S. Lewis, The Problem of Pain)

b. The short measure that is an abomination . . . wicked scales . . . deceitful weights: God was angry with Israel for plain old cheating in money matters. They lied and stole and cheated one another, all for the sake of making some money off each other.

c. Her rich men are full of violence: The sin of Israel went further than just cheating others in business and commerce; they also made themselves rich through plain violence. They could expect the judgment of God for such sin.

i. "No society is ever entirely upright or godly; there are always evil people in it. But in a well-functioning society the evil are suppressed and those of good character are prominent and rule the land. In times of moral breakdown this is inverted." (Boice)

2. (13-16) God's judgment on greedy and wicked Israel.

"Therefore I will also make you sick by striking you, by making you desolate because of your sins. You shall eat, but not be satisfied; hunger shall be in your midst. You may carry some away, but shall not save them; and what you do rescue I will give over to the sword. You shall sow, but not reap; you shall tread the olives, but not anoint yourselves with oil; and make sweet wine, but not drink wine. For the statutes of Omri are kept; all the works of Ahab's house are done; and you walk in their counsels, that I may make you a desolation, and your inhabitants a hissing. Therefore you shall bear the reproach of My people."

a. You shall eat, but not be satisfied . . . what you do rescue I will give over to the sword: God promises a tragic end for their ill-gotten gains. He will allow them no satisfaction or blessing in what they possess.

b. All the works of Ahab's house are done; and you walk in their counsels: Instead of walking in the ways of the LORD, they walked in the sinful example of wicked kings before them, and in the counsels of the ungodly.

i. "Omri, king of Israel, the father of Ahab, was one of the worst kings the Israelites ever had; and Ahab followed in his wicked father's steps. The statutes of those kings were the very grossest idolatry." (Clarke)

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Micah (Book Introduction)

MICAH was a native of Moresheth, not the same as Mareshah in Mic 1:15, but the town called Moresheth-gath (Mic 1:14), which lay near Eleutheropolis, west of Jerusalem, on the border of the Philistine country; so called to distinguish it from Moresheth of Judah. His full name is Micaiah (not the Micaiah mentioned 1Ki 22:8, the son of Imlah), signifying, Who is like Jehovah? The time of his prophesying is stated in the introduction to be in the reigns of Jotham. Ahaz, and Hezekiah, that is, between 757 and 699 B.C. Jeremiah (Jer 26:18) quotes Mic 3:12, as delivered in the reign of Hezekiah. He was thus a contemporary of Isaiah and Hosea. The idolatries practised in the reign of Ahaz accord with Micah's denunciations of such gross evils, and confirm the truth of the time assigned Mic 1:1. His prophecies are partly against Israel (Samaria), partly against Judah. As Samaria, Israel's metropolis, was taken first, and Jerusalem, the capital of Judah subsequently, in the introductory heading, Mic 1:1, Samaria is put first, then Jerusalem. He prophesies the capture of both; the Jews captivity and restoration; and the coming and reign of Messiah. His style is full, round, and perspicuous; his diction pure, and his parallelisms regular. His description of Jehovah (Mic 7:18-19) is not surpassed by any elsewhere in Scripture. The similarity between Isaiah and Micah in some passages (compare Mic 4:1-3, with Isa 2:2-4) is to be accounted for by their being contemporaries, acquainted with each other's inspired writings, and having the same subjects for their theme. HENGSTENBERG maintains that the passage in Micah is the original. Isaiah was somewhat the older, being a prophet in the reign of Uzziah, Jotham's predecessor, whereas Micah began his prophecies under Jotham.

The book consists of two parts: (1) the first through fifth chapters; (2) the sixth and seventh chapters, a dialogue or contestation between Jehovah and His people, in which He reproaches them with their unnatural and ungrateful conduct, and threatens judgment for their corruptions, but consoles them with the promise of restoration from captivity.

Micah stands sixth of the minor prophets in the Hebrew canon, but third in the Septuagint.

JFB: Micah (Outline)

• GOD'S WRATH AGAINST SAMARIA AND JUDAH; THE FORMER IS TO BE OVERTHROWN; SUCH JUDGMENTS IN PROSPECT CALL FOR MOURNING. (Mic. 1:1-16)
• DENUNCIATION OF THE EVILS PREVALENT: THE PEOPLE'S UNWILLINGNESS TO HEAR THE TRUTH: THEIR EXPULSION FROM THE LAND THE FITTING FRUIT OF THEIR SIN: YET JUDAH AND ISRAEL ARE HEREAFTER TO BE RESTORED. (Mic 2:1-13)
• THE SINS OF THE PRINCES, PROPHETS, AND PRIESTS: THE CONSEQUENT DESOLATION OF ZION. (Mic 3:1-12)
• TRANSITION TO THE GLORY, PEACE, KINGDOM, AND VICTORY OF ZION. (Mic 4:1-13) Almost identical with Isa 2:2-4.
• THE CALAMITIES WHICH PRECEDE MESSIAH'S ADVENT. HIS KINGDOM, CONQUEST OF JACOB'S FOES, AND BLESSING UPON HIS PEOPLE. (Mic 5:1-15)
• 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. (Mic. 6:1-16)
• THE UNIVERSALITY OF THE CORRUPTION; THE CHOSEN REMNANT, DRIVEN FROM EVERY HUMAN CONFIDENCE, TURNS TO GOD; TRIUMPHS BY FAITH OVER HER ENEMIES; IS COMFORTED BY GOD'S PROMISES IN ANSWER TO PRAYER, AND BY THE CONFUSION OF HER ENEMIES, AND SO BREAKS FORTH INTO PRAISES OF GOD'S CHARACTER. (Mic. 7:1-20)

TSK: Micah 6 (Chapter Introduction)

Overview

Mic 6:1, God’s controversy for ingratitude; Mic 6:6, for ignorance, Mic 6:10. for injustice; Mic 6:16, and for idolatry.

Poole: Micah (Book Introduction)

THE ARGUMENT

IT is by custom become necessary, in writing the arguments on the several prophets, to tell of what country the prophet was; and where the Holy Ghost observes it we may not slight it. Our prophet was, no doubt, of the tribe of Judah, but of what note his family was for riches, authority, or credit appears not to us; these might be eminent for any thing I know, but not mentioned, because his call to, his abilities for, and his discharge of the prophetic office, needed no credentials or countenance from any such external advantages. It is unquestionable he came from God; and his whole prophecy is of Divine authority; Jeremiah gave testimony to it, and cites some considerable authority from the opinion of certain elders of that time who held him to be a prophet sent of God, Jer 26:17-19 . He was not, as some were, confined to one kingdom, but had his commission enlarged to preach to the kingdom of Israel and Judah, which were now grown old in sin, and universally corrupted with idolatry and impiety, with inhumanity and cruel oppression, with falsehood and deceits, ingratitude to God and forgetfulness of him, vain confidences in the lying promises of false prophets and in their ceremonial services; all which Micah doth (as faithful in his office) openly, severely, and impartially discover, reprove, and threaten in princes, prophets, and all the people of both kingdoms; which are So closely joined by the prophet, that it requires a very steady and quick eye to discern which of the two is most directly concerned in the prophet’ s discourse, or whether both are equally intended, yet so as in order of time Israel first, and Judah next. His phrase, and connexions, and transitions are many times obscure, and fairly capable of different accounts, as every one will see, who can and will read the Hebrew text, and the paraphrases or commentaries of men learned in that kind of learning. The prophet’ s style is very lofty, as is his contemporary Isaiah, many times, and I little doubt they were acquainted and conversed with each other: his discourses have a very particular respect to the temper of those times he lived in, and will be clearest understood by those that do distinctly read over and digest the history of Israel and Judah, as they are reported in 1 Kings and 2 Kings from the first apostacy of Israel from God and their revolt from the house of David. But more especially the stories of Judah, through the reigns of Jotham, Ahaz, and Hezekiah; and of Israel: through the times of Zachariah, Shallum, Menahem, Pekah, and Hoshea; in which most of the sins here reproved and threatened did reign, and which were, whilst Micah lived, punished according to his word with sword, famine, pestilence, and captivity: he lived to see Israel made a desolation and a hissing, and survived this dead kingdom about ten years. Judah’ s calamity followed surely, and not slowly, for within one hundred and thirty or one hundred and thirty-three years Jerusalem was ruined and the Jews carried captives to Babylon. Many passages of our prophet have both their literal and historical reference, and their spiritual and mystical: in this latter I have been sparing, because the design of the present work was to give the plain literal sense, yet I have seldom (if ever) omitted to point out the mystery. If any one see more into this, and be larger in it than the author, let such one know, the author had his reasons why he said so little, though he saw more, of the mystical reference of the words to the Messiah, his birth, his kingdom, the redemption of the elect, the calling of the Gentiles, and other evangelical truths contained in our prophet, who did certainly preach the gospel as well as the law to his hearers.

Poole: Micah 6 (Chapter Introduction)

CHAPTER 6

God’ s controversy with his people for ingratitude, Mic 6:1-5 . What service is acceptable to him, Mic 6:6-9 . He reproveth them for their injustice, Mic 6:10-15 , and idolatry, Mic 6:16 .

MHCC: Micah (Book Introduction)

Micah was raised up to support Isaiah, and to confirm his predictions, while he invited to repentance, both by threatened judgments and promised mercies. A very remarkable passage, Mic 5:1-15 contains a summary of prophecies concerning the Messiah.

MHCC: Micah 6 (Chapter Introduction)

(Mic 6:1-5) God's controversy with Israel.

(Mic 6:6-8) The duties God requires.

(Mic 6:9-16) The wickedness of Israel.

Matthew Henry: Micah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Micah

We shall have some account of this prophet in the first verse of the book of his prophecy; and therefore shall here only observe that, being contemporary with the prophet Isaiah (only that he began to prophesy a little after him), there is a near resemblance between that prophet's prophecy and this; and there is a prediction of the advancement and establishment of the gospel-church, which both of them have, almost in the same words, that out of the mouth of two such witnesses so great a word might be established. Compare Isa 2:2, Isa 2:3, with Mic 4:1, Mic 4:2. Isaiah's prophecy is said to be concerning Judah and Jerusalem, but Micah's concerning Samaria and Jerusalem; for, though this prophecy be dated only by the reigns of the kings of Judah, yet it refers to the kingdom of Israel, the approaching ruin of which, in the captivity of the ten tribes, he plainly foretels and sadly laments. What we find here in writing was but an abstract of the sermons he preached during the reigns of three kings. The scope of the whole is, I. To convince sinners of their sins, by setting them in order before them, charging both Israel and Judah with idolatry, covetousness, oppression, contempt of the word of God, and their rulers especially, both in church and state, with the abuse of their power; and also by showing them the judgments of God ready to break in upon them for their sins. II. To comfort God's people with promises of mercy and deliverance, especially with an assurance of the coming of the Messiah and of the grace of the gospel through him. It is remarkable concerning this prophecy, and confirms its authority, that we find two quotations out of it made publicly upon very solemn occasions, and both referring to very great events. 1. One is a prediction of the destruction of Jerusalem (Mic 3:12), which we find quoted in the Old Testament, by the elders of the land (Jer 26:17, Jer 26:18), in justification of Jeremiah, when he foretold the judgments of God coming upon Jerusalem, and to stay the proceedings of the court against him. " Micah (say they) foretold that Zion should be ploughed as a field, and Hezekiah did not put him to death; why then should we punish Jeremiah for saying the same?" 2. Another is a prediction of the birth of Christ (Mic 5:2) which we find quoted in the New Testament, by the chief priests and scribes of the people, in answer to Herod's enquiry, where Christ should be born (Mat 2:5, Mat 2:6); for still we find that to him bear all the prophets witness.

Matthew Henry: Micah 6 (Chapter Introduction)

After the precious promises in the two foregoing chapters, relating to the Messiah's kingdom, the prophet is here directed to set the sins of Israel in order before them, for their conviction and humiliation, as necessary to make way for the comfort of gospel-grace. Christ's forerunner was a reprover, and preached repentance, and so prepared his way. Here, I. God enters an action against his people for their base ingratitude, and the bad returns they had made him for his favours (Mic 6:1-5). II. He shows the wrong course they should have taken (Mic 6:6-8). III. He calls upon them to hear the voice of his judgments, and sets the sins in order before them for which he still proceeded in his controversy with them (Mic 6:9), their injustice (Mic 6:10-15), and their idolatry (Mic 6:16), for both which ruin was coming upon them.

Constable: Micah (Book Introduction)

Introduction

Title and Writer

The title, as usual in the prophetical books of the Old Testament, comes from the name of the traditional writer.

The name "Micah" is a shortened form of "Micaiah," which means "Who is like Yahweh?" The prophet's hometown was Moresheth-gath, which stood about 25 miles southwest of Jerusalem in Judah (1:1). It was called Moresheth-gath (1:14) because it was fairly close to the Philistine town of Gath, the exact location of which is uncertain today. Moresheth-gath was also about six miles northeast of Lachish, an important Judean town in Micah's day because it stood on an international trade route.

Unity

Critics of the book have tried to prove that it is the product of several writers or editors (redactors). The reason for this view is its lack of apparent coherence. Chapters 4-7 have become the target of most critical attack, yet the book is obviously coherent in its basic structure.¹

Date and Place of Composition

Micah prophesied during the reigns of the Judean kings Jotham (750-732 B.C.), Ahaz (732-715 B.C.), and Hezekiah (715-686 B.C.; 1:1). This made him a late eighth-century contemporary of Isaiah, who also ministered in the Southern Kingdom of Judah (cf. Isa. 1:1), and Amos and Hosea, who ministered in the Northern Kingdom of Israel (cf. Amos 1:1; Hos. 1:1). These were years of economic affluence and international peace but spiritual decadence for both kingdoms, especially Israel.

However, Micah witnessed the fall of the Northern Kingdom to Assyria in 722 B.C. He also lived through the invasion of Judah by the Assyrians under King Sennacherib in 701 B.C. According to Sennacherib's own records he captured 46 of King Hezekiah's strong cities, walled forts, and countless small villages. He claimed to have taken captive over 200,000 Judahites plus innumerable animals. Two of the Judean cities taken were Lachish, second only to Jerusalem in importance, and Moresheth-gath, Micah's hometown. Micah referred to the distress that this foreign invasion produced in Judah (1:10-16; 5:6).

Audience and Purpose

Micah ministered to the people of Judah, the Southern Kingdom. He predicted the destruction of the Northern Kingdom of Israel by the Assyrians and warned the Judeans that God would discipline them too for their sins. As in all the prophetical books, the standard by which God measured His people was the Mosaic Covenant. If they obeyed, they would enjoy blessing, but if they disobeyed, they could expect punishment (cf. Lev. 26; Deut. 28). Micah, too, pointed out how the Israelites had broken the covenant and that judgment was inevitable, but he also promised ultimate restoration in view of God's promises to the patriarchs.²

Structure and Emphases

The Book of Micah consists of three messages. In each one the theme of judgment is prominent, but there is also mention of restoration and a remnant (2:12; 4:7; 5:7-8; 7:18). Eventually God would restore the Israelites to a position of world prominence under their Messiah.

Distinctive characteristics

The main aspects of God that Micah emphasized were His sovereignty, self-consistency, and His leadership of all events and His people toward His ultimate plans and purposes for them.

Like the other eighth-century prophets, Micah attacked the idolatry that accompanied the acceptance of Canaanite worship. However, his distinctive burden was the social injustices that marked the ruling class (2:1, 8-9; 3:11; 6:11; cf. Amos). He was a champion of civil rights.

Micah wrote about the coming Messiah. He predicted His birthplace, lineage, and origin (5:2), His future reign (4:1-7; 5:4), and referred to Him as Israel's king (2:13) and ruler (5:2).

"Micah's doctrine of the remnant is unique among the Prophets and is perhaps his most significant contribution to the prophetic theology of hope. The remnant is a force in the world, not simply a residue of people, as the word remnant' (she'erit) may seem to imply. It is a force that will ultimately conquer the world (4:11-13). This triumph, while presented in apparently militaristic terminology (4:13; 5:5-6), is actually accomplished by other than physical force [cf. Matt. 5:3-12]. By removing everything that robs his people of complete trust in him (5:10-15), the Ruler from Bethlehem will effect the deliverance of his people. The source of power for God's people in the world is their absolute trust in him and his resources."³

As many of the prophetical books, Micah is primarily poetry. One of the prominent features of Hebrew poetry is parallelism of thought, and this marks Micah. Micah used his native language as a craftsman. He utilized puns, wordplays, and probing questions. This book, like the other Prophets, is a collection of messages that Micah delivered.

There is one citation from Micah in the Old Testament and two in the New. The elders of Jerusalem in Jeremiah's day referred to Micah to support not persecuting Jeremiah for predicting judgment on Jerusalem (Jer. 26:17-19). Matthew quoted Micah 5:2 as predicting the birthplace of Messiah (Matt. 2:5-6), and he recorded Jesus' quotation of Micah 7:6 regarding conflict within families (Matt. 10:35-36).

"In OT study Micah has tended to be overshadowed by Amos and Hosea and especially by his great contemporary Isaiah, whose prophetic material has been preserved in much greater quantity. Stylistically, to be sure, he sometimes has more of the qualities of an orator than of a poet. But his message is proclaimed with no uncertain sound, as with passionate forthrightness he attacks the social evils of his day. His stubborn refusal to float on the tide of his social environment, and his courageous stand for his convictions of God's truth, must commend Micah to believers in every age."⁴

Message⁵

Micah called all the nations to observe God's judgment of His Chosen People. He wanted the people of the earth to learn that Yahweh is sovereign by observing His dealings with Judah. If Israel had been faithful to God's purpose for her, all the nations would have learned how wonderful it can be to live under the government of Yahweh. But Israel had failed in her calling. Therefore, Micah pointed out, for the benefit of all people, that those who serve under God's government can expect judgment when they fail in their calling.

Micah was very much aware of the throne in heaven, God's throne, His eternal sovereignty over all people, including His chosen people. He was also aware of the failure of the throne on earth, the failure of King Ahaz of Judah.

Micah was a contemporary of Isaiah, and both these prophets ministered in the Southern Kingdom during Ahaz's reign. But Micah's emphasis was different from Isaiah's. Isaiah focused on the throne in heaven. He saw the Lord high and lifted up above the earth ruling in sovereign majesty and providing salvation for all people. Micah focused on the human rulers under the divine sovereign. He spoke of "the powers that be" that are ordained of God (Rom. 13:1). His eyes were on the earth. He saw the sin and corruption, the sighing and crying of the people, their agony and tears, and he traced these tragedies to the misrule of people in authority in Judah.

The unique contribution of Micah is twofold. First, he unmasked and denounced the false rulers. Second, he unveiled and proclaimed the true Ruler. The false rulers were the princes, priests, and prophets that surrounded him. The true Ruler was someone whom Micah saw coming in the future to rule and reign properly.

Let's look first at Micah's picture of false authority. We see it clearly in 3:11: "Israel's leaders pronounce judgment for a bribe, her priests instruct for a price, and her prophets divine for money." Micah identified all three major types of Judahite rulers as corrupt: civil leaders (the princes), religious leaders (the priests), and moral leaders (the prophets). The judges were judging according to who paid them best. The priests were teaching the people but only for what they could get out of it. The prophets were not really prophesying messages from the Lord but were divining; they were practicing sorcery and witchcraft for money and passing these revelations off as the word of the Lord. In every case, ministry was being conducted, but for selfish motives, for what the ministers could get out of ministering. Let's look more closely at these leaders and the effects of their actions.

The judges were passing judgment in legal cases because they hated good and loved evil (3:2a). They should have "known" judgment (3:1). That is, they should have practiced justice, ruled justly, and shown no partiality. Instead they were, as Micah described them, tearing the skin off the people, eating their flesh, and chopping up their bones like butchers (3:2b-3). They were robbing the people like soldiers who took the spoils of war. They were not impartial. They did not represent God, the true judge of His people. They were corrupt.

The priests were no better. When we think of Israel's priests, we probably think of them offering the sacrifices that the people brought to the temple. But one of the primary responsibilities of the priests in Israel was to teach the people the Word of God (Deut. 17:8-13). This was really a more important ministry than cutting up animals. This manward duty was more significant than their Godward duty. God scattered the priests in Israel, rather than giving them one geographic region to inhabit, so they could teach the people God's will. Yet the priests in Micah's day were just telling the people what the Judahites wanted to hear, not what God had said. And they were doing it for money. They distorted their messages to get a favorable response to their messages.

The prophets claimed to have received fresh messages from the Lord for the people. But most of the prophets in Micah's day delivered favorable "words from the Lord" only if they received adequate compensation. If the people did not pay them well, they either gave a message of doom or no message at all. They were getting messages for the people all right, but they were messages from the wrong source. Their "prophecies" amounted to sorcery and witchcraft. Micah wrote of them in 5:3, "When they have something to bite with their teeth, they cry, Peace.' But against him who puts nothing in their mouths, they declare holy war." The people had to pay for good prophecies. Otherwise they would get prophecies of gloom and doom.

Wherever you find distressed and suffering people, the cause is usually their leaders. If the leaders are out of harmony with God, if they love evil and hate good, if they are selfish rather than servants, the people suffer. This is true no matter what form of government exists. Every form of government has the equivalent of princes, priests, and prophets: civil, religious, and moral leaders. Corrupt authorities rule for their own benefit, not for the benefit of the people.

Yet Micah saw through the smog of his own day to a ruler on the distant horizon beyond.

He saw this One coming out of human obscurity, not out of a position of power. He would arise from the obscure town of Bethlehem in Judah, but His real origin was eternity (5:2).

He would arise and shepherd His flock in the strength of the Lord (5:4). He would faithfully represent Yahweh and act in His strength. He would not serve Himself but the Lord. He would not be a crooked judge but impartial. He would not pervert the truth to glorify Himself but would tell the truth, the whole truth, and nothing but the truth. He would not pass deceitful and destructive messages to the people but only the true words of the Lord.

The result of His ministry would be peace, not distress and suffering (5:5a). The negative side of His rule would be the destruction of all the things the people's false rulers had encouraged them to trust in: horses, chariots, cities, strongholds, treaties, witchcraft, images, and idols. The strength of a nation is never in these things but in its leaders. Israel would one day have a Ruler that would provide adequate strength for her. He would not abuse her but glorify her.

The permanent value of Micah is that it reminds us that the test of authority is its motive. If the motive of leaders is self-aggrandizement, self-service, and self-glory, their leadership is corrupt and pernicious.

The strength of leaders is in their recognition of Yahweh. We see this clearly in that One whom Micah saw arising out of obscure human conditions, yet with the authority of eternity behind Him, to take the reigns of power and produce peace. When He came the first time, the obscurity of His human background so blinded the eyes of His contemporaries that they rejected Him and said, "We will not have this man reign over us!" But when He comes the second time, no one will be able to resist His eternal authority, and He will reign over the whole world. He will provide the perfect civil, religious, and moral leadership that this world has longed for but has never yet enjoyed.

In the meantime, our duty is to obey Him because our eyes of faith have seen Him and our hearts know Him. As His disciples we must serve, as He will serve, in whatever sphere of leadership or position of authority we may occupy. And we must eagerly await His return in power and great glory.

Micah is a great book because it contrasts imperfect leaders with the perfect leader. It uncovers present corruption, but it also gives us hope of future celebration. It assures us that God will replace selfish leadership with selfless leadership. It provides negative and positive leadership models for church leaders and individual Christians today.

Constable: Micah (Outline)

Outline

I. Heading 1:1

II. The first oracle: Israel's impending judgment and future restoration 1:2-2:13

A. The judgment coming on Israel 1:2-7

B. Lamentation over the coming judgment 1:8-16

1. Micah's personal response 1:8-9

2. Micah's call for the people's response 1:10-16

C. The sins of Judah 2:1-11

1. Sins of the wealthy 2:1-5

2. Sins of the false prophets and the greedy 2:6-11

D. A prediction of future regathering and leadership 2:12-13

III. The second oracle: the guilt of Israel's leaders and her future hope chs. 3-5

A. Condemnation of Israel's leaders ch. 3

1. The guilt of Israel's civil leaders 3:1-4

2. The guilt of Israel's religious leaders 3:5-8

3. The indictment of Israel's leaders 3:9-12

B. Blessing for Israel in the future chs. 4-5

1. The exaltation of Zion 4:1-8

2. The might of Zion 4:9-5:1

3. The King of Zion 5:2-5a

4. The peace of Zion 5:5b-6

5. The vindication of Zion 5:7-9

6. The purification of Zion 5:10-15

IV. The third oracle: God's case against Israel and the ultimate triumph of His kingdom chs. 6-7

A. The Lords' indictment against His people 6:1-5

B. Micah's response for the Israelites 6:6-8

C. The Lord's sentence of judgment 6:9-16

1. Israel's sins 6:9-12

2. Israel's punishment 6:13-16

D. Micah's lament over his decadent society 7:1-7

E. Micah's confidence in the Lord 7:8-20

1. Advice to the ungodly 7:8-13

2. Prayer for deliverance 7:14-17

3. Praise for forgiveness 7:18-20

Constable: Micah

Micah

Bibliography

Aharoni, Y. The Land of the Bible. Philadelphia: Westminster Press, 1967.

Allen, Leslie C. The Books of Joel, Obadiah, Jonah and Micah. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Martin, John A. "Micah." In The Bible Knowledge Commentary: Old Testament, pp. 1475-92. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Mays, J. Micah: A Commentary. Old Testament Library series. Philadelphia: Westminster Press, 1976.

McComiskey, Thomas Edward. "Micah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

The New Bible Dictionary, 1962. S.v. "Shepherd," by R. A. Stewart.

Thomas, D. W., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Copyright 2003 by Thomas L. Constable

Haydock: Micah (Book Introduction)

INTRODUCTION.

THE PROPHECY OF MICHEAS.

Micheas, of Morasti, a little town in the tribe of Juda, was cotemporary with the prophet Isaias, whom he resembles both in his spirit and his style. He is different from the prophet Micheas, mentioned in the Third Book of Kings, (chap. xxii.) for that Micheas lived in the days of king Achab, one hundred and fifty years before the time of Ezechias, under whom this Micheas prophesied, (Challoner) as he did in the two preceding reigns. (Haydock) --- He addresses both Israel and Juda, and predicts the happiness of the Jews after the captivity, as a figure of what the church should enjoy. (Calmet) --- The Jews shall embrace the faith at last, after the Gentiles. (Worthington) --- We have only a small part of the predictions of Micheas, though he may have written no more. His style is obscure, like that of Osee. (Calmet) --- His name signifies "humility," or "who is like." (St. Jerome)

Gill: Micah (Book Introduction)

INTRODUCTION TO MICAH

This book is called, in the Hebrew copies, "Sepher Micah", the Book of Micah; in the Vulgate Latin version "the Prophecy of Micah"; and in the Syriac version "the Prophecy of the Prophet Micah". This prophet is not the same with Micaiah the son of Imiah, who lived in the times of Ahab and Jehoshaphat, 1Ki 22:8; for, as Aben Ezra observes, there were many generations between them, at least many reigns of kings, as Jehoram, Ahaziah, Joash, Amaziah, and Uzziah, all which made up a hundred and thirty years; their names indeed seem to be the same, since he that is called Micaiah, 1Ki 22:8; is called Micah, 2Ch 18:14; and this our prophet is named Micaiah in Jer 26:18; which is with some of the same signification with Michael. So Abarbinel interprets, it, "who [is] as God"; see Mic 7:18; which Hillerus ^a confutes, and renders it, "the contrition, attrition, attenuation, and depauperation, of the Lord"; deriving it from Kwm, which signifies to be depressed, humbled, weakened, and impoverished, as others do; which name, some think, was given him by his parents, because of their low estate, their meanness and poverty; but of them we have no account: however, this is much more probable than the reason Cornelius a Lapide gives of his name, that he was so called because he prophesied of Christ, who was poor, and that he should be born in a poor country village. As for his country, and the place of his birth, and the time in which he lived, they may be gathered from Mic 1:1; by which it will appear that he was not of the tribe of Ephraim, as Pseudo-Epiphanius ^b says but of the tribe of Judah; whose kings' reigns in which he prophesies are only made mention of; though his prophecies concerned both Israel and Judah, and he reproves both for their sins, and foretells their various captivities; and, for the comfort of God's people, says many things concerning the Messiah, his incarnation the place of his birth, which no prophet so clearly points at as he, the execution of his offices, prophetic, priestly, and kingly; the blessings of grace that came by him, pardon of sin, atonement, &c. and the happiness and glory of his church in the latter day. The authority of this book is confirmed both by the elders of Judah in the times of Jeremiah, who quote a passage out of it; Mic 3:12; which they improve in favour of that prophet, Jer 26:17; and by the chief priests and Scribes in the time of Herod, who refer that prince to a prophecy in this book for the place of the Messiah's birth, Mic 5:2; see Mat 2:4. He is thought to have prophesied thirty or forty years, Bishop Usher ^c places him in the year of the world 3291 A.M., and 713 B.C.; but, according to Mr. Whiston ^d, he prophesied 750 B.C., and so Mr. Bedford ^e, and three after the building of the city of Rome; and he foretells the captivity of the ten tribes thirty years, and the coming of Sennacherib forty years, before they came to pass; but when and where he died, and was buried, no certain proof can be given. Pseudo-Epiphanius, confounding him with Micaiah in Ahab's time, says ^f he was killed by his son Joram, who cast him down from a precipice, and was buried at Morathi, his native place, near the burying ground of Enakeim, and his grave was well known to that day. And, according to Jerom ^g, the grave of this our prophet was at Morasthi, and in his time turned into a church or temple. Sozomen ^h reports, that, in the times of Theodosius the elder, the body of Micah was found by Zebennus bishop of Eleutheropolis at Berathsalia, a mile and a quarter from the city, near which was the grave of Micah, called by the common people the faithful monument, and in their country language Nephsameemana.

Gill: Micah 6 (Chapter Introduction)

INTRODUCTION TO MICAH 6

This chapter contains reproofs of the people of Israel for their sins, threatening them with punishment for them. The prophet is bid to tell them of the controversy the Lord had with them, which he did, Mic 6:1; and the Lord calls upon them to declare if they had any thing to object to his attitude towards them, Mic 6:3; and then puts them in mind of the favours they had received from him, in bringing them out of Egypt, and giving them such useful persons to go before them, lead and instruct them, as he had, Mic 6:4; and also reminds them of what passed between Balak, king of Moab, and Balaam the soothsayer; the questions of the one, and the answer of the other; whereby the designs of the former against them were frustrated, Mic 6:5; but since the voice of the Lord by his prophet was disregarded by them, they are called upon to hearken to the voice of his rod, Mic 6:9; which should be laid upon them for their fraudulent dealings, injustice, oppression, lies, and deceit, Mic 6:10; and therefore are threatened with sickness and desolation, and a deprivation of all good things, the fruit of their labours, Mic 6:13; and that because the statutes of Omri, the works of Ahab, and their counsels, were observed by them, Mic 6:16.