Exegetical and Hermeneutical Commentary of Micah 6:3
O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.
3. O my people ] Jehovah opens the controversy. He assumes, what is too patent for denial, that Israel has fallen away from his God.
wherein have I wearied thee ] The requirements of God’s service were not wearisome (as Mic 6:6-7 will show). As long as justice, mercy, and humility are present, Jehovah asks no more. A splendid ceremonial is the luxury of worship, not a necessity.
Fuente: The Cambridge Bible for Schools and Colleges
O My people – This one tender word, twice repeated , contains in one a whole volume of reproof. It sets before the eyes Gods choice of them of His free grace, and the whole history of His loving-kindness, if so they could be ashamed of their thanklessness and turn to Him. Mine, He says, ye are by creation, by Providence, by great deliverances and by hourly love and guardianship, by gifts of nature, the world, and grace; such things have I done for thee; what against thee? what evil have I done unto thee? Thy foot did not swell these forty years Deu 8:4, for He upbears in all ways where He leads. Wherein have I wearied thee? for His commandments are not grievious 1Jo 5:3. Thou hast been weary of Me, O Israel, God says by Isaiah, I have not wearied thee with incense; thou hast wearied Me with thine iniquities Isa 43:22-24.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. O my people, what have I done unto thee?] They are called to show why God should not pronounce sentence upon them. This condescension is truly astonishing! God appears to humble himself to his creatures. You have acted basely, treacherously, and ungratefully to me; this had already been proved by the prophets. What cause have I given you for such conduct? I have required a religious service from you; but have I wearied you by a fatiguing round of difficult duties? If I have, now testify against me; and you shall be first heard, and your plea received, if it be reasonable and good. They are silent; and God proceeds, and states what he has done for them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
O, my people; you whole house of Israel, my people chosen in Abraham, Isaac, and Jacob, multiplied in Egypt, and by many miracles owned, redeemed, and carried through the wilderness, and settled in the Promised Land.
What have I done unto thee? If I have done only good, why art thou weary of me? if thou know any evil I have done, declare it, say what iniquity hast thou found in me, as Jer 2:5,31.
Wherein have I wearied thee? what grievous or burdensome impositions, that thou mightest justly groan under?
Testify against me; speak, declare, spare not; thou who canst not recount all the good I have done for thee, and who canst not find out one evil I ever did to thee, declare what it is hath caused thee to be weary of me.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. my peoplethe greatestaggravation of their sin, that God always treated them, and stilltreats them, as His people.
what have I done untothee?save kindness, that thou revoltest from Me (Jer 2:5;Jer 2:31).
wherein have I weariedthee?What commandments have I enjoined that should havewearied thee as irksome (1Jo 5:3)?
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
O my people,…. These are the words of the Lord himself by the prophet, expressing his strong affection to the people of Israel, of which his goodness to them was a full proof, and this was an aggravation of their ingratitude to him; they were his people, whom he had chosen for himself above all people of the earth; whom he had redeemed from the house of bondage, had distinguished them by his layouts, and loaded them with his benefits, and yet they sinned against him:
what have I done unto thee? what evil things, what injuries to provoke to such usage? “what iniquity have you”, or “your fathers, found in me”, to treat me after this manner? have I been “a wilderness”, or “a land of darkness”, to you? Jer 2:5; have I withheld or denied you anything that was for your good? The Targum is,
“O my people, what good have I said I would do unto thee, and I have not done it?”
all that the Lord had promised he had performed; not one good thing had failed he had spoken of; how much good, and how many good things, had he done for them? nay, what good things were there he had not done for them? and what more could be done for them than what had been done? and yet they sinned against him so grossly; see Isa 5:4;
and wherein have I wearied thee? what heavy yoke have I put upon thee? what grievous commandments have I enjoined thee? is there anything in my service, any duty, too hard, severe, or unreasonable? are the sacrifices required burdensome? “have I caused thee to serve with an offering, and wearied thee with incense?” is there any just reason to say of these things, “what a weariness is it?” See Isa 43:23;
testify against me; declare it publicly, if any good thing has been wanting, or any evil thing done: thus the Lord condescends to have the case fairly debated, and everything said that could be said in their favour, or against him: astonishing condescension and goodness!
Fuente: John Gill’s Exposition of the Entire Bible
Mic 6:3-5 open the suit. Mic 6:3. “My people! what have I done unto thee, and with what have I wearied thee? Answer me. Mic 6:4. Yea, I have brought thee up out of the land of Egypt, redeemed thee out of the slave-house, and sent before thee Moses, Aaron, and Miriam. Mic 6:5. My people! remember now what Balak the king of Moab consulted, and what Balaam the son of Beor answered him from Shittim to Gilga; that thou mayest discern the righteous acts of Jehovah.” The Lord opens the contest with the question, what He has done to the nation, that it has become tired of Him. The question is founded upon the fact that Israel has fallen away from its God, or broken the covenant. This is not distinctly stated, indeed; but it is clearly implied in the expression , What have I done, that thou hast become weary of me? , in the hiphil, to make a person weary, more particularly to weary the patience of a person, either by demands of too great severity (Isa 43:23), or by failing to perform one’s promises (Jer 2:31). , answer against me, i.e., accuse me. God has done His people no harm, but has only conferred benefits upon them. Of these He mentions in Mic 6:4 the bringing up out of Egypt and the guidance through the Arabian desert, as being the greatest manifestations of divine grace, to which Israel owes its exaltation into a free and independent nation (cf. Amo 2:10 and Jer 2:6). The k (for) may be explained from the unexpressed answer to the questions in Mic 6:3: “Nothing that could cause dissatisfaction with me;” for I have done nothing but confer benefits upon thee. To set forth the leading up out of Egypt as such a benefit, it is described as redemption out of the house of bondage, after Exo 20:2. Moreover, the Lord had given His people prophets, men entrusted with His counsels and enlightened by His Spirit, as leaders into the promised land: viz., Moses, with whom He talked mouth to mouth, as a friend to his friend (Num 12:8); and Aaron, who was not only able as high priest to ascertain the counsel and will of the Lord for the sake of the congregation, by means of the “light and right,” but who also, along with Moses, represented the nation before God (Num 12:6; Num 14:5, Num 14:26; Num 16:20; Num 20:7 ff., and 29). Miriam, the sister of the two, is also mentioned along with them, inasmuch as she too was a prophetess (Exo 15:20). In Mic 6:5 God also reminds them of the other great display of grace, viz., the frustration of the plan formed by the Moabitish king Balak to destroy Israel by means of the curses of Balaam (Numbers 22-24). refers to the plan which Balak concocted with the elders of Midian (Num 22:3 ff.); and , Balaam’s answering, to the sayings which this soothsayer was compelled by divine constraint to utter against his will, whereby, as Moses says in Deu 23:5-6, the Lord turned the intended curse into a blessing. The words “from Shittim (Israel’s last place of encampment beyond Jordan, in the steppes of Moab; see at Num 22:1 and Num 25:1) to Gilgal” (the first place of encampment in the land of Canaan; see at Jos 4:19-20, and Jos 5:9) do not depend upon , adding a new feature to what has been mentioned already, in the sense of “think of all that took place from Shittim to Gilgal,” in which case would have to be repeated in thought; but they are really attached to the clause , and indicate the result, or the confirmation of Balaam’s answer. The period of Israel’s journeying from Shittim to Gilgal embraces not only Balak’s advice and Balaam’s answer, by which the plan invented for the destruction of Israel was frustrated, but also the defeat of the Midianites, who attempted to destroy Israel by seducing it to idolatry, the miraculous crossing of the Jordan, the entrance into the promised land, and the circumcision at Gilgal, by which the generation that had grown up in the desert was received into the covenant with Jehovah, and the whole nation reinstated in its normal relation to its God. Through these acts the Lord had actually put to shame the counsel of Balak, and confirmed the fact that Balaam’s answer was inspired by God.
(Note: With this view, which has already been suggested by Hengstenberg, the objections offered by Ewald, Hitzig, and others, to the genuineness of the words “from Shittim to Gilgal,” the worthlessness of which has been demonstrated by Caspari, fall to the ground.)
By these divine acts Israel was to discern the tsidqoth Y e hovah ; i.e., not the mercies of Jehovah, for ts e daqah does not mean mercy, but “the righteous acts of Jehovah,” as in Jdg 5:11 and 1Sa 12:7. This term is applied to those miraculous displays of divine omnipotence in and upon Israel, for the fulfilment of His counsel of salvation, which, as being emanations of the divine covenant faithfulness, attested the righteousness of Jehovah.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Here God, in the first place, offers to give a reason, if he was accused of any thing. It seems indeed unbecoming the character of God, that he should be thus ready as one guilty to clear himself: but this is said by way of concession; for the Prophet could not otherwise express, that nothing that deserved blame could be found in God. It is a personification, by which a character; not his own, is ascribed to God. It ought not therefore to appear inconsistent, that the Lord stands forth here, and is prepared to hear any accusation the people might have, that he might give an answer, My people! what have I done? By using this kind expression, my people, he renders double their wickedness; for God here descends from his own elevation, and not only addresses his people, in a paternal manner, but stands as it were on the opposite side, and is prepared, if the people had anything to say, to give answer to it, so that they might mutually discuss the question, as it is usually done by friends. Now the more kindly and indulgently the Lord deals with his people, the more enhanced, as I have said, is their sin.
He says first, What have I done to thee? that is, what hast thou to accuse me with? He adds In what have I caused trouble (162) to thee? or, In what have I been troublesome to thee? Testify, he says, against me. This testifying was to be made to the mountains and hills; as though he said, “I am ready to plead my cause before heaven and earth; in a word, before all my creatures.” Some render the passage, “Answer me:” and ענה, one, is also to answer; but the context requires the former meaning; for God conceded so much liberty to the Jews, that they might bring forward against him any fault they had to allege. Testify, he says, against me; that is, there are witnesses present; make public now thy case by stating particulars, I am ready for the defense. We hence see the truth of what I have before stated, — that a character, not his own is ascribed to God: but this is done by way of concession. He afterwards adds —
(162) The verb is הלאתיך, I have wearied, or caused thee to be weary. Quo fatigavi te — In what have I wearied thee? Jun. and Trem. Τι ελυπησα σε — how have I caused thee to grieve? Sept. Quo labore te pressi — with what labor have I oppressed thee? Jerome. This last contains the full meaning. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Mic. 6:3. What] opens the suit. Israel, tired with the dealings of God, had backslided from him. Wearied] By demanding what is irksome (Isa. 43:23; 1Jn. 5:3); or failing to perform what is promised (Jer. 2:31).
Mic. 6:4. For] God had done good only, deliverance from Egypt and guidance by Moses the chief proofs of it.
Mic. 6:5. Now] A very tender word, like our do now remember, or do remember, beseeching instead of commanding [Pusey]. The special period mentioned and the wonderful acts performed in it display the justice, mercy, and righteousness of God (Jdg. 5:11; Psa. 24:5).
Mic. 6:6.] Remembrance calls ingratitude to mind, and leads to inquiries. Come] (Deu. 23:5.) God enthroned on high (Isa. 57:15; Psa. 115:3. Burnt] Prescribed Leviticus 1. Calves] Thought to be most important (Lev. 9:2-3).
Mic. 6:7.] In case of calves value is heightened by quality, in rams by quantity [Keil]. Climax culminates in first-born. lint this only, of external, heathen origin, atones for sin by sin.
Mic. 6:8.] God has showed them in the moral law that he requires; not outward sacrifices of any kind; but the fulfilment of moral obligations in three waysdo justly, love mercy (which are the sum of the second table), and walk humbly, i.e. as a holy nation should, in fellowship with God (cf. Deu. 8:14; Deu. 10:12; 1Sa. 15:22).
WEARINESS IN GODS SERVICE UNJUSTIFIABLE.Mic. 6:3-5
Many, like Israel, are weary in the service of God, complain of their lot, and seek to return to the world. God pleads with such, proves that their conduct is unjustifiable. No wrong has been done to them; on the other hand, they have sinned against God. Wherein have I wearied thee?
I. Gods claims upon men are just. O my people. Israel were Gods people by covenant relationship. God chose them and they promised to serve him. All men are Gods by creation and providence. They are raised to this rank and gifted in their mind by him. Hence God has a just claim upon their homage and life. To refuse is ingratitude and insult.
II. Gods commands are reasonable. God does not demand what is impossible or unreasonable. He does not, like an Eastern tyrant, compel men to serve him with rigour and hardships. God might weary them by unlawful requirements (Isa. 43:23); or unfulfilled promises (Jer. 2:31); but they weary him with their iniquities (Isa. 43:24). His commands are not grievous, why then complain or get wearied? What iniquity have your fathers found in me?
III. Gods kindness is remarkable. I brought thee up out of the land of Egypt, &c Israel were specially blessed.
1. They were redeemed from bondage. And redeemed thee out of the house of servants. Instead of a nation of slaves they were priests to God.
2. They were guided in the wilderness. I sent before thee Moses, Aaron, and Miriam. They had instruction, intercession, and praise.
3. They were defended in their progress. The power of Balak and the device of Balaam were frustrated, and the curse was turned into a blessing. From Shittim to Gilgal their progress was safe and triumphant. God could have done no more for them, yet they forgot God their Saviour, who had done great things in Egypt; wondrous things in the land of Ham. In the review of our life we see goodness and mercy, and abundant reason for gratitude. In deliverance from trouble and the destruction of the enemy, we may read the fulfilment of the promise and the display of the righteousness of God. Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!
MANS QUESTIONS AND GODS ANSWERS.Mic. 6:6-8
Come before God not merely with respect, like bowing to a superiorbut come with acceptance, in honour and duty (Deu. 23:5; Psa. 105:2). In whatever spirit these words were uttered, they indicate the importance and necessity of coming to God. They are the recurring question, pressing upon all ages and all individualsHow shall man be just with God? They set forth Gods answer to the question and specify the way of acceptance before him.
I. Mans questions. Wherewith shall I come, &c. Convicted by the previous appeal the people inquire how Jehovah may be appeased.
1. By external forms? With burnt offeringswith calves of a year old? Men naturally cling first to outward forms, trust to customary rites to heal the schism of the soul. They are liberal in their offerings, zealous in their profession, and ready to sacrifice anything for peace of conscience. But the blood of bulls and of goats cannot take away sin.
2. By human sacrifices? Shall I give my firstborn? Nations have burnt their children in the fire (2Ki. 17:31). They have been driven to desperation in their sin and superstitions, and sought to please God by inventions of their own. Jewish rites and heathen sacrifices were alike in vain. No spotless beast nor human blood could quench the fire of the soul. There was wanting, says Porphyry, some universal method of delivering mens souls, which no sect of philosophy had ever yet found out.
II. Gods answer to mans questions. God has revealed his will to man and showed what is required from him.
1. It is revealed in the written word of God. He hath showed thee, O man. In the Scriptures we have an answer to the questions of the soul and the problems of life. Without the Bible man is in the dark. The world by wisdom knew not God. The light of nature is insufficient, and the doings of providence say, It is not in me. We have no need to guess nor grope the way, the word is nigh unto thee.
2. It is declared by the servants of God. The prophet plainly declares what God requires. Nothing ceremonial, nothing impracticable. Three things are specially mentioned.
(1) To do justly. Not mere profession, but practice. Justice to God and integrity to man in all our dealings. Gods religion destroys injustice and oppression. We must do injury to none, but right to all. Render to all their due.
(2) To love mercy. We must not only be just, but kind to all. Our mercy, like Gods, must be allied with equity. We must not merely show mercy but love and delight in mercy. Mercy gives more than justice demands. The hard exacting man is not a child of God. Be ye therefore merciful, as your Father also is merciful.
(3) To walk humbly with God. To walk with God implies reconciliation, faith, and constant intercourse (Gen. 17:1; Heb. 11:5). This is the essence of religion and the whole duty of man (Ecc. 12:13). This is what God requires from us. The heart, not outward forms; sincerity and truth, not fair profession. And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul?
IS IT NOT TRUE.Mic. 6:6-8
Our knowledge of good and evil comes from God. Conscience uninstructed by him is useless. Some things which only seem to be good are sought after most diligently by men who are strictly conscientious. Other things good in themselves, which seem undesirable, are eschewed by the same persons. Human conscience is a depraved conscience. In the text we read the doctrine that God has showed to man that which is both acceptable to himself and profitable to us.
I. The revelation. He hath showed,
1. What he has revealed. Himself as the chief good. His attributes a subject for praise. His service delightful employment. His favour of infinite value.
2. How he has revealed these things.
(1) By nature. Here he faintly exhibits somewhat of himself.
(2) By history, especially inspired history.
(3) By Jesus Christ. Whatever nature or history has taught, by Jesus is amplified and confirmed. By him we behold the Fathers loving-kindness, tender mercy, forbearing grace.
(4) By our own experience. We are convinced of the blessedness of holiness, of justice, of a humble walk with God; indeed of everything the Lord has declared is good.
II. The requisition. God does not show us what is good merely to enlarge our knowledge, but to insure our service. Every good thing if rightly used redounds to his glory.
1. He requires us to demonstrate our knowledge. The light must not be put under a bushel. The man who hid his Lords money was condemned.
2. He requires us to display this in a particular way.
(1) To do justly. It is not enough to speak fairly. Unpractical religion is unscriptural religion.
(2) To love mercy. It is not enough to do merely from a sense of duty. We must delight in the things of God.
(3) To walk humbly with thy God. Nor does God require deeds of justice and love of mercy, without dispensing that grace without which these things can exist. In order to do justly we are invited to walk with God, deserving his justice, receiving his mercy. As a little child, observe the Fathers practice, and as far as you can do like him [Stems and Twigs].
HOMILETIC HINTS AND OUTLINES
Mic. 6:4-5. Remember, &c. I. Gods dealings with his people attest
1. His love;
2. His faithfulness; and
3. His power. II. These dealings are often forgotten. This displays,
1. Thoughtlessness, and
2. Ingratitude. Micah speaks by a rare idiom of the righteousnesses of the Lord, each act of mercy being a separate effluence of his righteousness. The very names of the places suggest the righteous acts of God, the unrighteous of Israel [Pusey].
Mic. 6:8. Showed good.
1. The thing desired. Good. Who will show us any good? Righteousness, love, justice, and humility. II. The method of getting it. God reveals it, hath showed thee. It is not a discovery of man, &c. Do justly. To do judgment are, chiefly, all acts of equity; to love mercy, all deeds of love. Judgment is what right requires; mercy, what love. Yet, secondarily, to do judgment is to pass righteous judgment in all cases; and so, as to others, judge not according to the appearance, but judge righteous judgment; and as to ones self also. Judge equitably and kindly of others, humbly of thyself. He addeth, love mercy; being merciful out of love, not of necessity, for God loveth a cheerful giver (2Co. 9:7). These acts contain the whole duty of man, corresponding with and formed upon the mercy and justice of God (Psa. 101:1; Psa. 61:7). All which is due, any how, or in any way, is of judgment; all which is free toward man, although not free toward God, is of mercy. There remains, walk humbly with thy God; not bow thyself only before him, as they had offered (Mic. 6:6); nor, again, walk with him only, as did Enoch, Noah, Abraham, Job; but walk humbly (lit. bow down the going). Yet still with thy God; never lifting up thyself, never sleeping, never standing still, but ever walking on, yet ever casting thyself down; and the more thou goest on in grace, the more cast thyself down, as our Lord saith, Luk. 17:10 [Pusey].
A good man, like a good angel, is ever in Gods presence, and must therefore walk worthy of the vocation wherewith he is called (Eph. 4:1-2), with all modesty of demeanour, especially when he draweth nigh to God in holy exercises. Then it must be his care to exercise three-fold humility. First precedent: before he sets upon Gods service, he must in heart devote and dedicate all that he is and hath as a due debt to the Almighty, saying with David, It is of thine own, Lord (1Ch. 29:14). The second is concomitant; when in the performance of good duties he hath grace (this lovely grace of humility especially), whereby he may serve God acceptably (Heb. 12:28); which is an awful respect to the Divine Majesty with whom we have to do (Heb. 4:13). The third is subsequent; when having done his best he is dejected with a sense of his failings, and looking on his plumes he is abashed before God. As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God (Trapp).
Walk humbly.
1. In prosperity; for God is our benefactor. Everything comes from him.
2. In adversity; for he corrects in wisdom and truth.
3. In all circumstances of life; for he disposes our lot. We are dependent creatures. Our times are in his hands. Wait upon God. He will renew your strength and guide your life.
To doubt thy goodness would be base
Ingratitude in me:
Past favours shall renew my hopes,
And fix my faith in thee.
ILLUSTRATIONS TO CHAPTER 6
Mic. 6:3-5.Well fare their hearts who will not only wear out their shoes, but also their feet, in Gods service, and yet gain not a shoe latchet thereby [Thos. Fuller].
Remember. Wherever thou be, let the voice of God be still in thine ear. My son, return inwardly to thy heart, abstract thyself from all things, and mind me only [Leighton].
Mic. 6:6-8. God desires not merely outward virtue, but inward purity, and the penitents sense of sin is greatly deepened as with astonishment he discovers this truth, and how far he is from satisfying the Divine command. Always has the Holy One estimated men by their inner nature, and not by their outward professions; to him the inward is as visible as the outward, and he rightly judges that the essential character of an action lies in the motive of him who works it [Spurgeon].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
I beg the Reader particularly to notice in the very commencement of the Lord’s discourse, that the covenant relation between the Lord and his Israel, is kept in remembrance. O my people! do not, I beg you, forget this, for it is most gracious and most blessed. Of all the parts of scripture, these are certainly what come home most powerfully to the heart; the Lord’s appeal to his people concerning his unalterable goodness, and their continued rebellion. Jeremiah’s prophecy is full of this. See Jer 2 . In a short compass the Lord here sums up the outlines of the whole eventful history of his grace over Israel, in bringing them out of Egypt, and bringing them through the wilderness. And in the last of these verses the Lord as briefly sums up the blessings he had manifested to them, when bringing them into the promised land, and his special mercy in the case of Balaam and Barak, on the borders of it. Num 22 ; Num 23 ; Num 24 ; Num 25 . But I beg more particularly the Reader to observe with me, what the Lord here saith was his gracious design in all this; that ye may know the righteousness of the Lord; or, as it might be read, the righteousnesses of the Lord; for this doth not consist in one, or two, or ten thousand acts, but it is in all acts. The Hebrews delight in plurals in this way. So in the first Psalm, the word is blessedness is the man, that is the Man Christ Jesus. Meaning that he, and he alone, is blessedness, for there is blessing in no other. See Psa 1:1 and Psa 72:17 . I must observe once more on this part of the Prophet’s verse, in the reason assigned that ye may know the righteousness of the Lord; that the Syriac version applies this to the enemies of Israel, that they might know, that is Balak, and Balaam, and the rest of the reprobate crew, might know the righteousness of the God of Israel. And if read thus, it is equally beautiful. It is as if the Lord had said, that they shall know my love to my people, and my justice in punishing the malice of their unprovoked foes.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Mic 6:3 O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.
Ver. 3. O my people, what have I done unto thee? ] Or rather, what have I not done to do thee good? “O generation, see ye the word of the Lord,” and not hear it only; was ever anything more evidencing and evincing than what I now allege? “Have I been a wilderness unto Israel, a land of darkness?” Jer 2:31 . May I not well say unto you, as Themistocles did to his ungrateful countrymen, What? are ye weary of receiving so many benefits from one man? But say, What harm have I ever done you? and wherein have I wearied you, or been troublesome to you? unless it be by daily loading you with lovingkindnesses,Psa 68:19Psa 68:19 , and bearing with your provocations? Forgive me that injury, 2Co 12:13 .
Testify against me
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
testify = answer.
Fuente: Companion Bible Notes, Appendices and Graphics
O my: Mic 6:5, Psa 50:7, Psa 81:8, Psa 81:13
what: Jer 2:5, Jer 2:31
wherein: Isa 43:22, Isa 43:23
testify: Psa 51:4, Rom 3:4, Rom 3:5, Rom 3:19
Reciprocal: Gen 4:6 – General 1Sa 12:7 – reason Neh 13:15 – I testified Isa 5:3 – judge Jer 2:13 – For my Jer 9:5 – weary Amo 2:11 – Is it Jon 4:4 – Doest thou well to be angry Mic 6:1 – Arise Mal 1:13 – Behold Luk 15:13 – and took
Fuente: The Treasury of Scripture Knowledge
A BESEECHING GOD
O my people, what have I done unto thee? and wherein have I wearied thee? testify against Me.
Mic 6:3
The history of Gods dealings with us is a history of benefits on His side, of ingratitude on ours. It is a history of persistent kindness and goodness from Him Who knows what our needs are and what is good for us, and of careless neglect of this goodness on our part, who know neither what we need nor what is best for us. Old Testament and New alike present this picture both of God and of man.
I. There is something very remarkable about all this.Usually, when a man has anything to give which is worth having, people are only too ready to receive it. Usually, instead of his having to press it on them, they beset him with petitions to give it them. So much so that what is offered as a free gift is usually looked upon with suspicion, as if it could not be worth much, or it would not be offered gratis. Nay, if any one asks you very earnestly to accept anything, you almost begin to think you do him a favour in accepting it, instead of your receiving a benefit. This is the way with men. So much is this the case that the generality of people who do not think much about religion get into a mistaken way of looking at Gods action in the matter. People talk of repenting by and by, of becoming religious at some future time, of putting off the consideration of Gods message till they are more at liberty to attend to it, just as if they thought that it was they who were doing God a service, instead of God offering them an inconceivable benefit. I do not affirm that people deliberately say this to themselves, but it comes to pretty much the same thing. They never think of asking, Why does God thus plead with us? What is it that God thus offers? What will become of me if I do not attend to His message? They go on as if they thought that any time would do for listening to it; as if they thought that if God be so very anxious that they should listen to His message, He would take care that somehow or other they should not ultimately lose the good of it, and so they let the Gospel message slip by year after year, until it is to be feared that in many cases it never gets heard to any good purpose at all.
II. The devil has many ways of ruining souls, and getting them to think in this way is one of them.Look at the facts as they stand. Why is God so urgent with us? Why is God so anxious that we should listen to His Messagethat we should leave off sinning, begin at once to practise Holy Living, and close with the offers of His Grace? It is just because God knows, if we do not, that our eternal welfare depends upon it; and He wants to awaken us to see our danger. God desires our good, not His own advantage. See how earnestly any one of you that is a parent warns his children against those evil courses in youth which will lead to a manhood of disgrace, misfortune, and failure. Opportunities once lost never return. The past is past. Neither God nor man can bring it back again. And yet I imagine there is many a child who acts by its parents as some of us do by our God, and fancies that his parents entreaties need not be taken so very seriously, that if his parents are so very anxious for his welfare, they will somehow see that any bad consequences of his conduct will be turned aside, and that, at any rate, he need not take the matter so seriously. Now, you know what a mistake this is on your childrens part. God knows that if we do not grow good now, and get the mastery over evil now, evil will have got the mastery over us, and that in the next world it will be too late to mend. Therefore, God is so urgent with us to lose no time in beginning to grow good men betimes, since He knows its importance. God desires our good, as you desire your childrens good, and so He takes all the pains that can be taken to bring us into good ways now, that we may escape having to suffer for it then. When men fancy that if God presses our good upon us so very earnestly, He will not let us miss it in the end whatever we do, they make the saddest mistake possible. God Himself cannot bring back a lost opportunity, and God wants to prevent our losing our opportunities.
III. Then, again, God knows the evil that is in us better than we do, and He knows how blind we are to it.We do not see our own sinfulness, any more than we see the harm it will do us. We do not know the disease of our nature. If we did we should seek its cure. But we do not. And God knows that we do not. Therefore, again He tries to awaken us to see how we really stand. This is the explanation of all those earnest calls to repentance.
IV. This shows you why Satan is so anxious to make men put off their repentance, and to make men think that if God is so anxious for their good He will somehow take care of them, even if they do not attend to Him at once.The Devil knows what we do not know, or at least what we will not think about, namely, that this life is the time for growing out of our sins and into goodness, and that every year that he can get us to put it off is so much lost to us, and so much gained to him. God wishes our good. God desires that life should be to us one progressive growth in goodness, and a constant dying out of evil. And as this is a work of timea progressive workit follows that in every stage of our lives there is a special portion of this work to be done, and which, if left undone, can either never be done at all, or else becomes infinitely more difficult to do afterwards. We cannot be standing still. We must be either growing better or growing worse: either growing in goodness, and therefore more fit for Gods world beyond the grave, or growing in evil, and therefore less fit for it. It is just because it is hard to be good that Christ our Lord died for us, and that the Holy Spirit came into the world on the Day of Pentecost, and that the word of God is given us in the Bible. But God has given us help enough if we use it, not merely to grow good, but also to rejoice in it, as He says, My yoke is easy and My burden is light. He willeth not the death of a sinner, but rather that he should be converted and live, wherefore turn again and live ye.
Illustration
This chapter doubtless contains a distinct address. Jehovah condescends to plead His cause against Israel, calling upon the mountains and hills of the landits most enduring characteristicsto witness between Him and them. But the verdict had to be given by the peoples hearts.
Jehovah asks what evil He had done that His people had turned away from Him. He had brought them out of Egypt, and redeemed them from slavery. He had sent His chosen servants to help them. He had nullified the stratagems of Balak which he devised against their well-being. What more could He have done!
Fuente: Church Pulpit Commentary
Mic 6:3. The Lord challenges his people to point out any fact that they can justly call mistreatment from Him.
Fuente: Combined Bible Commentary
Mic 6:3-4. O my people, what have I done unto thee? What injustice or unkindness? Wherein have I wearied thee? What grievous, burdensome impositions have I laid upon thee? Or, what have I done, or said, or enjoined, to cause thee to be weary of me? The words allude to the forms of courts of justice, wherein actions are tried between man and man. God allows his people to offer any plea which they could in their own behalf. For I brought thee out of Egypt, &c. Here, on the other hand, God puts them in mind of the great favours he had bestowed upon them in delivering them out of the Egyptian bondage, by the conduct of Moses and Aaron, and Miriam their sister, who is here mentioned as having been endued with the spirit of prophecy, and raised up to be an assistant to her brothers, and an example and counsellor to the women.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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. 1Sa 17:29; 1Sa 20:1; 1Sa 26:18; 1Sa 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.