Exegetical and Hermeneutical Commentary of Micah 6:9
The LORD’s voice crieth unto the city, and [the man of] wisdom shall see thy name: hear ye the rod, and who hath appointed it.
9 16. Jehovah’s indignant Denunciation
9. The Lord’s voice ] Because before this it was the prophet who spoke.
unto the city ] i.e. Jerusalem.
the man of wisdom shall see thy name ] A very dubious translation. Others render, ‘wisdom is it to fear thy name,’ which is supported to some extent by the ancient versions (‘fear’ for ‘see’ has this important sanction); this requires no alteration of the text (i.e., the consonants), but merely of one of the vowel-points. Caspari’s version of the received reading, ‘Thy name hath wisdom for its object,’ is unnatural.
hear ye the rod, and who hath appointed it ] i.e. hear ye the prophecy of punishment, and hear him who hath ordained the judgment. It is the Assyrian invasion which is referred to; comp. Isa 10:5; Isa 10:24.
Fuente: The Cambridge Bible for Schools and Colleges
The voice of the Lord crieth unto the city – that is, Jerusalem, as the metropolis of their wealth and their sin, the head and heart of their offending. Crieth, aloud, earnestly, intently, so that all might hear. So God says, Doth not wisdom cry? and understanding pat forth her voice? She crieth at the gates, – unto you, O men, I cry, and my voice is to the sons of men Pro 8:1, Pro 8:3-4; and Isaiah prophesied of John the Immerser, the voice of one crying in the wilderness Isa 40:3; Mat 3:3; and our Lord saith, He that heareth you, heareth Me. And the man of wisdom shall see Thy Name Luk 10:16. The voice of God is in the hearing of all, but the wise only seeth the Name of God. The word rendered wisdom means, that which is, See ye the word of the Lord.) They shall see His power and majesty and all which His Name expresses, as they are displayed severally in each work of His: He shall speak to them by all things wherein He is; and so seeing Him now in a glass darkly, they shall hereafter see all, His Glory, His Goodness, His Love, Himself, face to face.
Hear ye the rod – that is, the scourge of the wrath of God. The name and the image recall the like propecies of Isaiah, so that Micah in one word epitomises the prophecies of Isaiah, or Isaiah expands the word of Micah. The rod in thine hand is My indignation Isa 10:5; As if the rod lifted up Him, who is not wood Isa 10:15; He lifteth up his rod against thee Isa 10:24; Thou hast broken the rod (which is) on his shoulder (Isa 9:3, Hebrew); The Lord hath broken the rod of the wicked Isa 14:5; wheron the grounded (that is, fixed by the decree of God) staff shall pass Isa 30:32.
And who hath appointed it – that is, beforehand, fixing the time and place, when and where it should come. So Jeremiah says, How canst thou (sword of the Lord) be quiet, and the Lord hath given it a charge to Ashkelon and to the seashore? there hath He appointed it Jer 47:7. He who has appointed it, changeth not His decree, unless man changeth; nor is He lacking in power to fulfill it. He will surely bring it to pass. All which can be thought of, of fear, terror, motives to repentance, awe, hope, trust, is in that word who. It is God; hopes and fears may be infinite.
Fuente: Albert Barnes’ Notes on the Bible
Mic 6:9
The lords voice crieth unto the city, and the man of wisdom shall see thy name, hear ye the rod, and who hath appointed it
The voice of God in His judgments
I.
This text announces that there is a message sent from God, The voice of the Lord, as the written Word, is the ordinary, the appointed means of conveying His will to men. By that means God has in every age announced His purposes, and made known to us our duty. But there are occasions when God adopts another mode of communication, and speaks to us in a different manner. There are times when He speaks to us through His providence, and conveys a lesson by a language which ensures respect, if it does not compel obedience. He speaks to us as individuals by afflictions, by calamities, by losses, by bereavements, and this makes the careless sensible, by addressing them in a form which ensures attention. At other times He raises His voice and addresses cities or communities by judgments of a far more comprehensive kind–by war, famine, or pestilence. Thus God speaks to a disobedient and rebellious people. If His Word is despised, if His frown is neglected, He must adopt another mode of procedure, He must smite; a sort of necessity compels Him to make use of means which are foreign to His nature, and differ from His ordinary treatment. All that we know of God leads us to suppose that the mode of His address will be adapted to the state of His people. If they are like sheep, gentle, docile, and obedient, He will lead them forth like a shepherd. If they are rebellious and proud, if they show by their behaviour that they are not the sheep of His pasture, He must take up other instruments, and lead them in another way. In that case He must rebuke, He must chastise, He must subdue by affliction those whom He cannot draw by love, and must humble the pride which resists instruction. But though He speaks, we dare not say that all hear. There were those, of old time, who had eyes and could not see, and ears and could not hear. There are those, even now, who can read the written Word, and see nothing that applies to themselves; or can sit under the sound of the Gospel, and hear nothing that they understand.
II. The text names the persons by whom that message will be understood. The men of wisdom, the few, the very few, whose hearts the Lord has opened, see what others overlook. They see His name, the end and the object of His doings, and learn to glorify God by being made acquainted with His nature in contemplating His works. Others see the rod, but do not perceive the hand that wields it. They see the event, but do not mark the providence. They see the afflictions, but will not observe the judgments. But just these things the man of wisdom does see. Nothing excites his attention which does not carry him to God, and lead him to look to God as the author of all that happens, the Ruler, the intelligent, the merciful Ruler of the world. The man of wisdom sees, and marks, and notes, what the fool does not; and the affliction which confounds the one becomes the means of illumination and correction to the other, while God is seen and considered in what is done.
III. The text describes the object and purport of the message. Consider the inference which is drawn by the man of wisdom, and how he applies it. Hear ye the rod, and who hath appointed it. Convinced that the affliction which they undergo is a rod which God uses for the rebuke and chastisement of His people, they urge attention to what is passing. Despise not the chastening of the Lord. Humble yourselves under the mighty hand of God, that He may exalt you in due season. This is the language of wisdom, as wall as of piety. Admit the existence of God, and belief in His providence follows. Admit His providence, and you must see that providence such as His can have no limits. It extends to everything: it includes everything, the greatest as well as the least. But if this necessarily follows from the mere belief in God, remember that it is the part of wisdom to draw the necessary deduction, and to explain the event which appears by referring to the cause which produces it, and what is known of the character and will of Him with whom the event originates. Illustrate by reference to the failure of the potato crop during two succeeding seasons. We need not refer such calamities to any of the public or private iniquities which we have reason to lament. God deals with principles rather than with particulars. He corrects us by vindicating His own nature from our misconceptions; and a judgment which extends to all must be intended to convey to all a lesson which they need. We go to the root of all sins when we name the sinful heart of unbelief as the object of Gods displeasure, and believe that God is reproving that evil heart by the judgments He sends. We do not mean that speculative unbelief which denies the existence of God, but that practical unbelief which forgets Him. But just in proportion as a man is endeavouring to forget God, it is necessary that he should be reminded of Him. Unless we are to be given up to our idols, and left to work out our own destruction, we must be taught the secret of our dependence on God, and be led to seek Him in the way He has appointed. (Henry Raikes, M. A.)
The Divine cry against iniquity
Micah tells us his vision concerned both Samaria and Jerusalem. Against these there is a cry both of sins and of punishments.
1. Of sins. These two cities had corrupted the two kingdoms of which they were the respective heads. Atheism and immorality are nowhere so predominant as in great cities. The transgressions of Samaria were Baal and the golden calves. The transgressions of Jerusalem were her high places, where idolatries were practised. The idolatrous worship of these cities did not mean only a multiplication of images, altars, etc.; it consisted much in the gratification of their carnal lusts and passions. Gods voice also cries against their violence and oppression; their bribery and, corruption; their witchcrafts and soothsayers; their frauds in commerce and dealing; the treachery of friends, and the want of mutual affection in the nearest relations
2. Of punishments. The first woe denounced is the ruin of Samaria. The second is captivity. The third is the failure of the true prophecy and ministry of Gods Word among them. They did not care to hear unpleasant truths. The fourth is a pining, wasting sickness which should seize upon them. The fifth is famine. The sixth is the scorn and contempt with which their enemies should treat them. In these charges and denunciations, it is said, that the man of wisdom will see Gods name, that is, will acknowledge His commission and authority in them as fully as if he had seen Him write them. Such a man will confess, when the judgments are inflicted, that they are not fortuitous, coming in the ordinary course of things, or owing to the mere will of man, or concurrence of second causes; but that they are a rod from heaven, which God hath appointed for the punishment of His sinful people. (W. Reading, M. A.)
Mans blindness to his own evil
Nothing is more essential to the character of the Supreme Being than perfect holiness. He loves righteousness and hates iniquity. As every mans own conscience is a witness to the moral rectitude of the great Lawgiver, and leads to the expectation of His impartial judgment; so the remarkable interposition of Divine providence in the affairs of the world, by inflicting severe punishments for the obstinate wickedness of men, hath been universally acknowledged. Great and desolating strokes have been always attributed to the immediate avenging hand of God. Other catastrophes of nations and cities have been accounted for by the wisest of men as intended for examples of punishing obstinate wickedness and dissolute luxury. But the same uniformity is by no means observable in the effects of those judgments, as in their cause. We are not absolutely unconcerned at the strokes of providence which we see in the world. Stupidity cannot carry us quite so far; but we seldom consider them with such attention as we ought. In the afflictions which happen to mankind, every side deserves to be considered; and all is worthy of attention in these messages of Divine vengeance. It is a sad observation, that those men who above all boast of their reason, are least of all employed in such reflections. More occupied with nature than with the God of nature, they hold it weakness to discover the finger of the Almighty in the afflictions of men; they ascribe everything to second causes. But what is called nature, is either nothing or it is an assemblage of beings created by God: either the effects of nature are nothing, or they are the consequences of the laws by which the Supreme Creator governs those beings; and consequently, whatever we call natural effects, or actions of second causes, are the works of God, and the effects of laws established by Him. This reasoning, apparently sound, is confirmed in the Scriptures, which clearly teach that the calamities of particular men are designed for the instruction of all. But, not infrequently, the Divine judgments are abused in another manner; when men of a proud and uncharitable spirit, instead of considering them as warnings to themselves, think and speak of them as direct punishments for the crimes of those who suffer them. No reasoning can be worse than to say, such a man is a grievous sinner, because he is unhappy here on earth; and another is a great saint, because he is surrounded with all manner of delights. To reason in this manner is to set bounds to the Most High, without considering the different views which an infinite Intelligence may have in those strokes which He inflicts on mortals Sometimes He designs them for trials; sometimes to show forth His power and glory; sometimes to show the faith and fortitude of the sufferer. If any conclusion could be fairly drawn from the sufferings of men on earth, it ought rather to be of Gods love than His anger. In place of saying that the man who suffers is more culpable than he who suffers not, we might often have occasion to say, that he who suffers nothing at all is far more criminal than the man who suffers most. In general, there are very few sinners to whom any man hath a right to prefer himself. (A. MDonald.)
Hear the rod
God conveys instruction to the children of men by His Word, and by His providences. These two methods of instruction mutually aid each other. When both His Word and His providence unite in addressing us, the criminality of inattention is carried to the very highest degree. Yet such inattention is common.
I. It behoves us to be attentive to the dispensations of providence which now may be taking place. In them God is, as it were, shaking His rod over us.
II. Point out some lessons of instruction.
1. God is teaching us the very great evil and malignity of sin in general.
2. God is now calling upon us to examine our selves, in order to ascertain whether we ourselves, as a nation, or as individuals, have in any measure contributed to bring on these calamities.
3. God is calling us to deep repentance; to examine into the state of our immortal souls, and to prove the genuineness and reality of our religion. It behoves us individually to examine our own hearts, and compare them with the mirror of Gods most Holy Word.
4. God is calling upon us to pray for the commencement of that great and glorious day, when the Gospel shall be universally spread over the face of the whole globe, and the kingdoms of this world shall have become the kingdoms of our Lord, and of His Christ. (John Vaughan, LL. D.)
Gods voice to cities
I. God has a voice to cities. The city meant here is Jerusalem. He speaks to a city through its–
1. Commerce.
2. Mortality.
3. Churches.
The sermons that are preached, the agents that are employed to enlighten the ignorant, to comfort the distressed, reclaim the lost.
II. The wise in cities recognise the voice. The man of wisdom shall see Thy name. And wisdom has Thy name in its eye (Delitzsch). And he who is wise will regard Thy name (Henderson). The idea seems to be this, that the wise man will recognise Gods voice. Job says, God speaks once, yea twice, and they perceive it not. The crowds that populate cities are deaf to the Divine voice. The din of passion, the hum of commerce: the chimes of animal pleasures drown the voice of God. But me wise man haS his soul ever in a listening attitude. Like young Samuel, he says, Speak, Lord, for Thy servant heareth. Abraham heard the voice of God concerning Sodom, Daniel concerning Babylon, Jonah concerning Nineveh, Jeremiah concerning Jerusalem.
III. The judgment of cities is in that voice. Hear ye the rod, and who hath appointed it. The rod is the symbol of judgment. O Assyria, the rod of My anger, the staff in My hand is My indignation.
1. God warns cities.
(1) He warns them of ultimate temporal ruin. All cities must go–go with Nineveh, Greece, Babylon, Rome, Jerusalem.
(2) He warns them of spiritual danger. The soul that sinneth, it shall die. This is His voice to every citizen.
2. His warning should be attended to. Hear ye the rod. The only way to escape, is attention. (Homilist.)
The voice of the rod
Our prophet is proclaiming Gods controversy with Israel. He represents God as sitting in judgment on Israel. Appealing to them in proof of His former kindnesses to them. Specifying the crimes with which they were chargeable. Threatening to punish them with desolating judgments. Showing Israel how the impending destruction might he averted. He supposes a penitent Israelite manifesting concern for salvation by instituting the most important inquiries, and expressing his readiness to comply with whatsoever God might be pleased to demand. To obtain Gods favour, Micah says, we must come to Him, not according to the devices of superstition, but as God prescribes in His Word. To please God we must live in the uniform practice of justice, mercy, and humble piety.
I. The adversities of mankind are appointed by God.
1. The afflictions of mankind are various.
2. They are all subject to the appointment of God. They could not exist without Him. He adjusts all their circumstances.
3. They are appointed for important purposes, They should not therefore be disregarded nor despised.
II. Adversity is the instrument of Gods fatherly correction. Like a rod–
1. He employs it reluctantly:
2. Only for mans benefit:
3. Only when necessary.
III. God speaks by the rod to those whom he chastens. He speaks withal.
1. A reproving,
2. A warning,
3. An encouraging voice.
IV. The instruction conveyed by the rod claims our attention.
1. With pious attention.
2. Inquisitive attention.
3. Candid attention.
4. Practical attention. (Sketches of Four Hundred Sermons.)
Hearing the rod
(a funeral discourse):–Our Heavenly Father employs many instruments for the moral instruction of His children, To thoughtful and docile minds He teaches many an important and useful lesson by means of His providence perpetually operating around us. It is not in times of trial and affliction alone that providence conveys lessons designed for our enlightenment and benefit. But the lessons we are very slow to learn and very ready to forget. When some sudden and saddening affliction befalls us, the mind is often aroused, the heart is softened, we are compelled to pause and reflect. A painful dispensation solemnly speaks to us.
I. Of the brevity and uncertainty of human life. This is a lesson often sounded in our ears, and often addressed to our hearts. Early death is especially affecting. By it the young are urged so to live that death, whenever it may come, shall have no terror and no sting.
II. Of the disappointment of the brightest human hopes. The vanity of human wishes, and the frequent blighting of human hopes, have been in every age the theme of the moralist, the poet, and the preacher. Ought we not all to ask ourselves whether our hopes are such as death cannot destroy?
III. Of the mystery of providence. When we remember that all things are under the government of God, the Only Wise, the Almighty, and the All-loving, we ought not to complain even if we cannot comprehend. God works on a scale, and for a period, so vast, that it would be both presumption and folly for short-sighted and short-lived creatures, such as we are, to expect to comprehend His plans.
IV. Of the worth of a Christian faith. It supports the dying, it comforts the bereaved. It enables the believer in the conflict with the last enemy to come off more than conqueror; it enables those who mourn departed friends to live in the certainty of a future and blessed reunion. (G. D. Macgregor.)
The voice of God to the careless city
(on a visitation of cholera):–
1. This infliction is the Lords voice, as a rebuke and warning from Him. After every deduction and allowance for secondary causes, whether natural or artificial, we are compelled to return to the great first cause, and to acknowledge that this public calamity is indeed the voice of God. This voice of the Lord crieth unto the city. It is that of a watchman, or herald, proclaiming, with loud and unmistakable voice, He that hath ears to hear, let him hear. Let the people turn every one from the evil of his way, and from the violence that is in their hands. Who can tell if God will return and repent, and turn from His fierce anger, that we perish not?
2. At such times the man of wisdom shall see Thy name. The name of the Lord in a special manner denotes His attributes–His justice, power, wisdom, goodness, love.
3. At such times, hear ye the rod, and who hath appointed it. Not bear ye, but hear ye. The rod of Divine justice and love has a voice, both for the sufferer and the beholder. Invite to personal prayer and self-examination.
(1) As to your feelings in regard to sin in general.
(2) There should be a renunciation of self.
(3) But external reformation is not enough, nor will it ever be lasting unless the heart be touched within, and attracted by the loadstone of Divine grace. (L. M. Humbert, M. A.)
The voice of God to the nation
I. Public calamities are the voice of God to the nation. The dispensations of God are particular or general. The particular affect individuals; the general affect a nation or a world. A nation is but a larger family, a more numerous and extensive household. The voice of the Lord crieth unto the city–against the city. Why? On account of our national sins. They are many and great. Have not profligate luxury on the one hand, and commercial covetousness on the other, marked the latter period of our history? Gross immorality, daring crime, heaven defying impiety and blasphemy raise their unveiled, unblushing fronts in the broad light of day. Lying, uncleanness, and fraud are to be reckoned among the crying sins of our country. The voice of the Lord crieth against us on account of the little improvement we have made of our religious advantages. How few are living under the vital influence of those doctrines and principles, which distinguish the Gospel of the grace of God from all other systems! The voice charges us, not only with a shameful neglect of the Gospel, as a matter of personal concern, but also with indifference respecting its diffusion through the earth.
II. It is wisdom to see and acknowledge God in public calamities. His great, and venerable, and inviting name of wisdom, power, and love is inscribed upon all His works, and there it is seen and read by the man of wisdom. But especially it is visible upon the gloomy clouds of affliction. Multitudes live, and act, and form their judgments as if there were no Divine government–as if chance were universal monarch, They look only to secondary causes. The text implies that it is the part of folly not to perceive and acknowledge the hand of the Lord in public calamities. Such insensibility is an evidence of positive wickedness, approaching to atheism.
III. It is our duty and interest to improve public calamities. Why does a father chastise his children? That they may be improved by his correction. He uses the rod, not to gratify his own temper, but to profit them. It becomes our duty to seek personal improvement from the dispensations of our Heavenly Father. It is not only our duty, it is our interest to improve public calamities. The first lesson to learn is to examine and abase ourselves before God.
1. To be cheerfully resigned to the Divine will.
2. To bear upon our minds the claims which our rulers have on our prayers.
3. To nourish solemn and practical reflections upon death.
4. To derive improvement from this public calamity–the death of the Princess Charlotte of Wales–by seeking deeper impressions of the truth, that all is vanity except the Gospel (John East, A. B.)
Gods threatening rod
It is a question hard to determine, whether the greatness of God, or the condescendency of God, be the greater mystery. The day may be approaching when ye shall meet with these six silent things from God.
1. Silent rods, when ye shall not know nor understand the language of them.
2. A silent God. When ye shall cry to Him, and He shall not hear you.
3. Silent and dumb ordinances, which shall not speak to you.
4. Silent mercies, so that all the good things He doth unto you, ye shall not know their language.
5. The sad lot of a silent conscience.
6. Silent commands, threatenings, and promises; that is, ye shall never know what the commands call for, or the threatenings or the promises. The prophet accuses the people of neglect of duties which were lying at their door. In this verse we have the scope of it, which is this,–showing file people that the Lord would send a more sharp message, if they will not obey. Three things from the scope, before we come to the first thing in the words–
1. The slighting of known duties is the forerunner of some sad and lamentable stroke from the Lord. Note some aggravations of the sin of slighting known duties.
(1) When a person slights duty, after the sinfulness of that sin hath been discovered to him.
(2) When a person slights known duties, after God hath been discovering discontent with another person for that sin.
(3) After God hath begun to contend with them for so doing.
(4) Upon very small temptations.
(5) When persons do not as much as set about the well-doing of them.
(6) After God hath commended the beauty and excellency of such duties.
(7) Afar they have been convinced of the advantage which waits upon the doing of them.
(8) With very little resentment and grief of heart.
2. Some considerations to press you to the exercise of these duties.
(1) It is the Christian who practiseth, not who knoweth, to whom the promises are made.
(2) The Christian that is taken up in practising, and not the knowing Christian, is blessed. The blessed Christian is he who knoweth his duty, and doeth it.
(3) The practising, not the knowing, Christian is approven and commended of God.
(4) Not the knowledge, but the practice of Christian duties will give peace to the conscience.
(5) It is by the practice, not the knowledge of your duty, that you rise up in conformity with God.
3. Six things concerning known duties.
(1) Many persons are more desirous to know what they should do, than to do what they know.
(2) The question which shall be proposed to you in the great and notable day of the Lord, will be, O man, what didst thou?
(3) A grain weight of sincerity and practice is worth a talent of knowledge.
(4) The slighting of known duties hath many sad disadvantages waiting upon it. It makes Christians weary of duties. It brings on much hardness and stupidity of heart. It either mars the peace of conscience, or it hardens the conscience, or it lulls the conscience asleep. And the Christian who slights duty is likely to become exceeding formal in the duty he does.
(5) The slighting of known duty is the first step of the sin against the Holy Ghost.
I. God hath many ways in pressing people to their duties. Voice.
1. The voice of threatenings.
2. Of sad afflicting dispensations.
3. Of the promises.
4. Of all the mercies that we meet with.
5. Of our consciences.
6. Of public ordinances.
There are seven steps of judgment, which are likely to overtake us, if we hearken not to His voice,
1. God shall slight the voice of the disobeyers when they cry to Him.
2. At last God will speak no more to them.
3. God will draw His sword out of the sheath, and not replace it.
4. He will deliver us into the hand of the slayer.
5. He will cease to have correspondence with us any more.
6. He will purge us no more.
7. We shall be let alone, left alone in our sin.
II. God hath many rods to use in punishing those who slight their duties.
1. The rod of His mouth.
2. The rod of His hand; or afflictions and crosses,
3. The iron rod of destruction, when God doth utterly destroy.
Some will not take and make use of these threatenings, because they mistake what is their meaning; or they are in ignorance of their own condition. (A. Gray.)
Wisdom of hearing the voice of affliction
I. God appoints every affliction that men experience. He always acts agreeably to the counsel of His own will, in every evil He inflicts, and in every good He bestows. All the afflictions and sorrows and sufferings of Christ were brought upon Him according to the eternal appointment of God.
II. Every affliction has an instructive voice. This is intimated by the figurative expression in the text. God would not call upon men to hear the voice of His rod, if His rod had no voice. Men often speak as plainly by what they do as by what they say. And God often speaks as plainly by His rod as by His Word. God means to teach, and does teach by His providence. Afflictions tend to teach the afflicted their entire dependence upon God. This they are naturally insensible of, and need to be taught by the voice of the rod. Men must learn their dependence on God, before they can be happy, either in this life or in that which is to come. The voice of affliction tends to teach mankind the vanity of all earthly enjoyments. The great inquiry is, who will show us any temporal good? And if God grants outward prosperity, and pours the blessings of His providence upon men, they are ready to think that their mountain stands strong, that their happiness is secure, and that they shall never see corruption. Their hearts become wedded to the world. When God chastens them with the rod of correction, and takes away one earthly blessing after another, by His bereaving hand, they are ready to adopt the language of Job, Naked came I, etc. The voice of affliction naturally tends to turn the thoughts of the afflicted upon the most serious and solemn subjects. When the world appears vain, other things appear weighty and important. When temporal things lose their lustre, eternal things will assume their importance, and fix the whole soul in solemn reflections and anticipations. The day of adversity is the day to consider. This is one of the natural and salutary effects of Divine corrections. How often do afflictions prepare the way for awakenings, convictions, and conversions! Eliphaz very reasonably says, Happy is the man whom God correcteth.
III. It is always a point of wisdom to hear the instructive voice of affliction. This will appear, if we consider–
1. That the voice of affliction is the voice of God. The men of wisdom who see and know the name of God; that is, those who know and love the character, perfections, and govern merit of God; will hear, understand, and obey the voice of the rod of His wrath, which is His most solemn, imperious, and impressive voice.
2. To refuse to hear the voice of affliction will be highly displeasing to God.
3. By refusing to hear it, men will expose themselves to still severer marks of the Divine displeasure. Afflictions, bereavements, and fiery trials often follow one another in quick succession. One affliction seems to be the presage of another.
4. The afflicted never know when God calls to them by the voice of His rod, but that it is the last call He will ever give them, before He calls them into eternity.
Improve the subject–
1. If God appoints every affliction for the purpose of instructing the afflicted, then He can instruct those who are the most unwilling to be instructed.
2. If the voice of affliction be instructive, then all persons must be beneficially instructed, unless they use great efforts to prevent it.
3. If God Himself instructs the afflicted by the voice of His rod, then they never can have any excuse for not hearing His instructions.
4. If it be a point of wisdom in the afflicted to hear the instructive voice of the rod, then it argues want of wisdom in them to refuse to hear it.
5. If afflictions are instructive, then the afflicted are always in a peculiarly trying and dangerous situation. They must receive, or refuse to receive instruction.
6. This subject calls upon all to hear the voice of providence, which crieth to the nations who are now groaning under the rod of affliction and calamity. (N. Emmons, D. D.)
Gods threatening rod
There are three things which a Christian may meet with which are unspeakable.
1. An unspeakable sorrow, so that he cannot make language of it.
2. Unspeakable mercy.
3. Unspeakable joy.
There is not a grain weight of affliction in the cup which infinite wisdom doth not think fit should be there. There are some Christians that are forced to bless God more for their crosses than for their mercies. The cross of a Christian has two faces–an outward and an inward face. From this exhortation to Israel notice–
I. Every rod which a Christian meets with hath a voice in it.
1. It is a singular and remarkable step of the goodwill of God, when He doth manifest the meaning of a rod to a person or people.
2. The Christians of old have taken much pains to know the voice of the rods that they meet with.
3. It is exceeding anxious for a Christian to be under a silent rod; to be under such a dispensation that he knows not the language of it.
4. It is exceeding hard for a Christian to profit by a rod till once he take up the meaning of it.
5. A Christian may be long under a rod before he know the voice and language of it.
6. When a Christian wins apprehension of the meaning of his rod he should at once go about to answer it. How may a Christian gain the meaning of his rod? By making serious application to the throne of grace, that God would give light concerning it. If the rod was timed to thee, when the heart was under much distance from God, that probably is the meaning of the rod–to draw thee nigh again. We may also know the rod by reflecting on the manner and circumstances of the rod, and by observing the mind of the Lord in Scriptures; and by studying the circumstances associated with the rod; and by considering what are the Divine designs in sending rods. It is easier to bear a rod patiently which is for the trial and exercise of our predominant grace, than to bear a rod patiently that is for the mortification of our predominant idols. There is ordinarily some analogy between our crosses and our sins.
II. Some mistakes which Christians have concerning the meaning of the rod.
1. Many think the cross speaks wrath when it speaks love. Some think that love and the rod cannot be together at all.
2. Some think that God can never answer their prayers while He is afflicting them.
3. Some begin to dispute their interest when they meet with a rod or sad dispensation.
4. It is a great mistake of the voice and language of Gods threatening rod for a person to think religion but vanity and an empty thing under the cross.
5. Another mistake is, to dispute the fellowship a Christian hath with God.
III. How a Christian may be helped to obey the voice of the rod.
1. If the rod call for the mortifying of a particular lust and idol, it is incumbent to sit down, and bring up your hearts to a spiritual detestation of such an idol.
2. If the voice of the rod be to stir up a grace, then study to know that there is as much spiritual advantage in the real and spiritual exercise of such a grace as ye can lose by all the rods ye can meet with.
3. If the voice of the rod be that thou shouldst set about the exercise of a duty, then endeavour seriously that all impediments and lets to that duty be laid aside.
IV. What ought to be a Christians duty while he is walking under a silent rod. He should know God to be just, though he knoweth not for what He contends with him. He should be serious in making distinct supplications to God to know the meaning of such a rod. He should be serious to know the reason of Gods keeping up His mind from him in such a rod. He should study to bring his heart into a tender and spiritual frame. Study to have thy heart most united to Christ when under a silent cross, for at that time thou art most ready to fall. Take notice of the following observations concerning the cross. If affliction be spun out to any length, the Christian may turn impatient. There are five sorts of blasphemy which one that is under a cross may fall into. It shows the want of a son-like frame if the cross hinders us in the exercise of our duties. Look upon your crosses as divine gifts. There are some peaceable fruits of righteousness that redound to a Christian who is rightly exercised under the cross. The most rare enjoyments of the Christian are trysted to the time of his being under a cross. (A. Gray.)
The voice of the rod
In the presence of calamities let us say, Speak, Lord, for Thy servants hear. This, in substance, is–
I. To feel the strokes of Gods hand. If we feel the strokes of Gods hand we shall shake off a certain state of indolence in which many of us are found, and be clothed with the sentiments of humiliation, and of terror and awe. We shall be softened with sentiments of sorrow and repentance if we examine their origin and cause. And if we discover the remedies and resources we shall be animated with the sentiments of genuine conversion.
II. To trace the causes and the origin of our calamities. Micah wished the Jews to comprehend that the miseries under which they groaned were a consequence of their crimes. We would wish you to form the same judgment of yours. The subject has its difficulties. Under a pretence of entering into the spirit of humiliation, there is danger of our falling into the puerilities of superstition. Temporal prosperity and adversity are very equivocal marks of the favour or displeasure of God. By some, the slightest adversity is regarded as a stroke of Gods angry arm. It is better to form the criterion of our guilt or innocence, not by the exterior prosperity or adversity sent of God, but by our obedience or disobedience to His Word. But adversity is sometimes occasioned by crimes. This is apparent–
1. When there is a natural connection between the crimes we have committed and the calamities we suffer, God has placed harmony between happiness and virtue. Trace this harmony in the circles of society and in private life. An enlightened mind can find no solid happiness but in the exercises of virtue. The happiness procured by the passions is founded on mistake.
2. When great calamities follow upon great crimes.
III. To examine their consequences and connections. Some calamities are less formidable in themselves than in the awful consequences they produce. There are calamities whose distinguished characteristic is to be the forerunners of calamities still more terrible.
1. One calamity is the forerunner of a greater when the people whom God afflicts have recourse to second causes instead of the first cause, and when they seek the redress of their calamities in political resources and not in religion. This is the portrait Isaiah gives of Sennacheribs first expedition against Judaea.
2. When, instead of humiliation on reception of the warnings God sends by His servants, we turn those warnings into contempt. Inquire how far you are affected by this doctrine. Do you discover a teachable disposition, or do you revolt against the Word of Gods ministers?
3. When the anguish it excites proceeds more from the loss of our perishable riches than from sentiments of the insults offered to God.
4. When the plague fails in producing the reformation of those manners it was sent to chastise.
IV. To discover their resources and remedies. We found our hopes on the abundant mercies with which God has loaded us during the time of visitation. With the one hand He abases, with the other He exalts. We found our hopes on the resources He has still left our state to recover, and to reestablish itself in all the extent of its glory and prosperity. Frustrate not these hopes by a superficial devotion, by forgetfulness of promises and violation of vows. (James Saurin.)
Gods judgments
Do not be atheistical in the time of affliction. The rod means judgment. Sometimes judgment takes the form of chastening. We are not always to suppose that the rod means mere punishment,–an action of the strong upon the weak, or the righteous upon the wicked; the rod may be an instrument of education as well as of vengeance and of penalty. Do not suppose that the devil holds the rod. The devil is the weakest of all creatures; his is only the strength of boisterousness; there is nothing in it of abiding pith, stability, and power. Afflictions do not spring out of the dust. When the rod is lacerating your back, ask, What wilt Thou have me to do? When all things are dull and distressing and disappointing, say, This is the ministry of God; He is taking out of me some elements of vanity, which are always elements of weakness, and He is conducting me to the altar by a subterranean passage. We do not always go to the altar along a pathway of flowers; not always does God beckon us through a garden to follow Him to some chosen place of communion. Sometimes we are driven to the altar; often we do not want to pray; the soul will take no rest, and give none until a great, sweet, holy, burdened prayer has gone up to heaven by way of the cross. Is the rod lying heavy on your house now? Know ye the rod, and Him who hath appointed it; examine yourselves carefully and searchingly, and see if there be any wicked way in you, and drag it out: it will rot in the sunlight. (Joseph Parker, D. D.)
Grace and love
Herein are three things. The people the Lords voice crieth unto, and that is, unto the city. You have the exhortation to hear the voice of the rod. You have an argument to press you to do so. There is a rod of power and dignity, of discrimination, of direction, of government, of destruction. It is a rod of correction that we are to understand here. And we remark that when God visits the transgressions of His people with a rod, it is their best wisdom to hear the rod, and who hath appointed it.
1. God doth not steal upon a people with His judgments, but He first warns them before He smites them. He sometimes warns by His Word, and sometimes by His works and dispensations. By His judgments upon others, and by His afflictions upon themselves, He brings a lesser judgment to prevent a greater.
2. When God smites His own people He deals with them in the way of the rod.
(1) Because they are His own children.
(2) As they are children, He loves them, and He that spareth the rod hateth the child.
(3) God doth sometimes correct His people because of their folly.
It may be said, Doth not God use the rod with the wicked too? There is a whipping rod, and a breaking rod; a whipping rod for the saints, and a breaking rod for the wicked. Gods rod for His people only chastises in measure. And His visitations are always seasonable.
3. Gods rod is a teaching rod. What lessons does it teach; and how does it teach them?
4. This message is sent especially to the great cities and towns of a nation or people.
5. When God visits with a rod, it is true wisdom to hear it and the Sender. You must honour God in His dispensations. That is the way in which to get the best blessing out of the strokes, and to prevent further strokes. (W. Bridge, M. A.)
Fast day service
The world is a place of punishment for sin, but it is not the place. Because God does not usually visit each particular offence in this life upon the transgressor, men are apt to deny altogether the doctrine of judgments. The Indian Mutiny was a rod of God for our nation, but it was an appointed rod. Hear this rod.
1. It would have been as well if we had heard this rod before it fell upon us. The wise man may hear Gods rod before it smiteth. He that understandeth Gods moral government knows that sin carries punishment in its bowels.
2. But the rod has fallen. What are the most glaring sins for which God is now visiting us?
(1) There are sins in the community that never ought to have been allowed. Such as public immorality.
(2) There are class sins.
(3) There are sins of trade.
(4) Sins in the relations between masters and workmen.
(5) Sins of illiberality, deceit, bigotry, lasciviousness, carnality, pride, covetousness, and laziness.
3. Hear ye the rod when it shall again be still. (Anon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. The Lord’s voice crieth unto the city] No man is found to hear; but the man of wisdom will hear, tushiyah; a word frequent in the writings of Solomon and Job, signifying wisdom, wealth, substance, reason, essence, happiness; any thing that is complete; or that which is substantial, in opposition to vanity, emptiness, mere show, unsubstantiality. When God speaks, the man of common sense, who has any knowledge of God or his own soul, will see thy name; but instead of yireh, will see, the Septuagint, Syriac, Vulgate, and Arabic, with twelve of Kennicott’s and De Rossi’s MSS., have read yirey, they that FEAR. The Vulgate reads: –
Et salus erit timentibus nomen tuum.
“And thou shalt be salvation to them that fear thy name.”
The Septuagint – .
And he shall save those who fear his name. – This the Arabic copies.
The Targum has, “And the teachers shall fear the name.” That is, Yehovah.
The French Bible is very strange: –
Car ton nom volt comme il va de tout.
“For thy name sees how every thing goes.”
The word tushiyah, mentioned above, which occasions all the difficulty, has been read with an ain by the Vulgate and Septuagint, as coming from the root yasha, to be saved; and it is very likely that this was the original reading. The two last letters in the word, , might have been easily mistaken in the MS. for the letter where I may suppose the word stood thus, , shall be saved; and as several MSS. read yirey, they who fear, instead of yireh, he shall see, the whole clause might have been just what it appears in the Vulgate and Septuagint. It is also necessary to remark that the word in dispute has various forms in some MSS., which is a strong presumption against its authenticity. See Kennicott and De Rossi.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Lords voice; either by his judgments, each of which is the Lords voice, he speaks by them; or rather by his prophets; and whether people hear it, or forbear, the Lord himself is concerned in it.
Crieth, as to deaf or to sleepy and secure men, who will not hear the milder and softlier calls; the prophet must cry to them in the loudest manner he can speak.
Unto the city; to every city in Israel and Judah, but principally to Jerusalem and Samaria, places of greatest concourse, and where the men of greatest sense may reasonably be supposed to dwell, who should hear and consider.
The man of wisdom: man is supplied to make the sense entire, but without that supply the sense might have run plain, and wisdom will hear, which must have been resolved some way like to our translation, and I know none that better fits than that our learned translators have supplied. I know not but that the abstract, used here for the concrete, may express a superlative degree, wisdom, i.e. the wisest, will hear, &c.
Shall see my name; rightly apprehend and duly reverence the holiness, justice and necessariness of the proceedings of the Lord with his power and majesty in the execution of his just displeasure on brutish, hardened sinners.
Hear; consider well and discern.
Ye; citizens both of Jerusalem and Samaria, and every other city in the twelve tribes.
The rod; the punishments that God is now sending, by which he will plead his cause. These are called the rod, either because they are from God, who once was, and still would be, a Father to them, or because it is a comprehensive word, which takes in the various punishments inflicted.
And who hath appointed it; hath commissioned it, handleth the rod, hath chosen it out, and strikes with it, whether it be Assyrian, or Babylonian, or both, at several times. This is the plain literal sense; others there are, which are omitted because they suit not the design of this work.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. unto the cityJerusalem.
the man ofwisdomAs in Pr 13:6,Hebrew, “sin” is used for “a man ofsin,” and in Ps 109:4,”prayer” for “a man of prayer”; so here”wisdom” for “the man of wisdom.”
shall see thy nameshallregard Thee, in Thy revelations of Thyself. Compare the end of Mic2:7. God’s “name” expresses the sum-total of Hisrevealed attributes. Contrast with this Isa26:10, “will not behold the majesty of the Lord.”Another reading is adopted by the Septuagint, Syriac, andVulgate, “there is deliverance for those who fearThy name.” English Version is better suited to theconnection; and the rarity of the Hebrew expression, ascompared with the frequency of that in the other reading, makes itless likely to be an interpolation.
hear . . . the rod,c.Hear what punishment (compare Mic 6:13Isa 9:3; Isa 10:5;Isa 10:24) awaits you, and fromwhom. I am but a man, and so ye may disregard me; but remember mymessage is not mine, but God’s. Hear the rod when it is come, and youfeel its smart. Hear what counsels, what cautions it speaks.
appointed it (Jer47:7).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The Lord’s voice crieth unto the city,…. The Lord having bid his prophet call to the mountains and hills to hear his voice, and the prophet having obeyed his will, and the Lord having by him addressed his people Israel, and expostulated with them about their ingratitude, observing to them many instances of his goodness; here informs them, that this voice of his, whether in his prophet, or in his judgments, was directed to the city, either Samaria or Jerusalem, or both, and even to all the cities of Israel and Judah, the singular being put for the plural; that is, to the inhabitants of them. Cities being populous, and where persons of the highest rank and figure, as well as of the best sense, dwell, and generally very wicked, though favoured with greater advantages; all which are reasons why the voice of the Lord, in his word and providences, particularly cries to them to repent of their sins, and reform from them, as might be expected from such persons; and so doing would set a good example to those who live in the country. Some render it, “the Lord’s voice crieth to awake” f; or to “stir up”; it calls upon men asleep to awake out of sleep; to arouse from their carnal security; to attend to their sins, their danger, and their duty; to repent of their sins, and so avoid the danger they were in through them, and perform their duty they had such a voice as this, see in Eph 5:14; this reading of the words is mentioned by Kimchi;
and [the man of] wisdom shall see thy name; not the mere natural man, or who is possessed only of natural wisdom, though he may have ever so great a share of it; for as he sees not the things of the Spirit of God, the things of the Gospel, so neither the name and perfections of God in his judgments on the earth; much less the man that is wise to do evil, full of wicked subtlety, and makes a jest of everything religious and serious; nor such as are wise in their own opinion, or have only a superficial share of wisdom; but such who have a share of solid and substantial wisdom, a man of “substance”, as the word g sometimes signifies; see Pr 8:21; such who have true wisdom in the hidden part, that which comes from above, and is pure and peaceable, and makes men wise to salvation; such men see and discern the power and providence of God in all the judgments that are in the earth; his attributes and perfections; his severity on some, and goodness to others; his sparing grace and mercy, and his special lovingkindness, and even all his perfections, for he is known to such by the judgments he executeth; see Ps 9:16; and such, “fear” his “name” also, as some render the words h; they not only fear the Lord and his goodness, but have an awful sense of his judgments, and tremble at them. Some read the words, “thy name sees that which is” i; so the margin of our Bibles; that is, the Lord seeth that which is done in the city, though ever so secret and private, and therefore his voice cries to it;
hear ye the rod, and who hath appointed it; these are the words of the man of wisdom, as Kimchi observes; who, seeing the name and perfections of God in his judgments on the earth, upon others, and exhorts them to hear the voice rod, of the rod of correction and affliction, the rod of judgment and vengeance, as held in the hand of God, and shook over a city or nation; which has a voice in if to men, reproving them for their sins; commanding them to return from them; calling them to repentance and humiliation; teaching and instructing them in their duty; and giving cautions and warnings to others, lest the like should befall them; and this is the voice that is to be attended to: audit should be considered, that there is no affliction, calamity, or judgment, but is appointed by the Lord, the kind and nature, measure and duration, of it; what its end, issue, and use; and he that has appointed it is all wise and all knowing, unchangeable and invariable, all powerful, and able to put his purposes and decrees into execution; nor can they be frustrated. The Targum of the whole is,
“with the voice the prophets of the Lord Cry to the city; and teachers fear the name (of the Lord); hear, O king and rulers, and the rest of the people of the land.”
f “ad suscitandum”, Vatablus; “ad expergefaciendum”, Calvin; “ad excitandum”, Drusius. So Joseph Kimchi. g “vir constans”, Pagninus; “vir essentilae”, Gualtherus apud Tarnovium. h “timebit nomen tuum”, Pagninus, Montanus. So the Targum. i “Nam quod res est, videt nomen tuum”, Junius & Tremellius, Piscator, Tarnovius.
Fuente: John Gill’s Exposition of the Entire Bible
But because Israel is altogether wanting in these virtues, the Lord must threaten and punish. Mic 6:9. “The voice of Jehovah, to the city it cries, and wisdom has thy name in its eye; hear ye the rod, and who appoints it!” With these words Micah introduces the threatening and reproachful words of the Lord. is not to be taken by itself, as an exclamation, “Hark! voice of the Lord!” as in Isa 13:4; Isa 40:6, etc. (Umbreit), but must be connected with what follows, in accordance with the accents. Whilst the prophet tells the people in Isa 40:8 what Jehovah requires, he introduces the following threat with “voice of Jehovah,” etc., to give the greater emphasis to the reproof, by intimating that it is not his own voice, but Jehovah’s, which is speaking now. “To the city,” i.e., to the chief city of the kingdom, viz., Jerusalem. The sentence which follows, and which has been explained in very different ways, has the same object. , a word borrowed from the Chokmah-literature (Proverbs and Job), both here and Isa 28:29, formed from or the root ( ), in the sense of subsistentia, substantia, then mostly vera et realis sapientia (see Delitzsch on Job 26:3). is taken by many as a relative clause, “Blessed is he who sees Thy name,” i.e., gives heed to Thy revelation, Thy government of the universe; but if this were the sense, the relative could not have been omitted, or the infinitive must have been used. is rather to be taken as the object, and as the subject: Thy name sees wisdom, i.e., has the true wisdom of life in sight ( as in Gen 20:10 and Psa 66:18). There is no necessity for the conjecture for (Ewald and Hitzig); and notwithstanding the fact that is adopted in all the ancient versions, it is unsuitable, since the thought “wisdom is to fear Thy name” would be a very strange one in this connection, unless we could paraphrase the name into “word of the person speaking.” For other explanations, see Caspari. Hear ye, i.e., observe, the rod, viz., the judgment threatened by the Lord, and appointed for His rebellious nation. The reference is to the imperial power of Assyria, which Isaiah also describes in Isa 10:5, Isa 10:24, as the matteh and shebhet by which Israel is smitten. The suffix to refers to , which is construed here as a feminine; denotes the appointment of an instrument of punishment, as in Jer 47:7.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Accusations and Threatenings. | B. C. 710. |
9 The LORD‘s voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it. 10 Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? 11 Shall I count them pure with the wicked balances, and with the bag of deceitful weights? 12 For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth. 13 Therefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins. 14 Thou shalt eat, but not be satisfied; and thy casting down shall be in the midst of thee; and thou shalt take hold, but shalt not deliver; and that which thou deliverest will I give up to the sword. 15 Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine. 16 For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof a hissing: therefore ye shall bear the reproach of my people.
God, having shown them how necessary it was that they should do justly, here shows them how plain it was that they had done unjustly; and since they submitted not to his controversy, nor went the right way to have it taken up, here he proceeds in it. Observe,
I. How the action is entered against them, v. 9. God speaks to the city, to Jerusalem, to Samaria. His voice cries to it by his servants the prophets who were to cry aloud and not spare. Note, The voice of the prophets is the Lord’s voice, and that cries to the city, cries to the country. Doth not wisdom cry? Prov. viii. 1. When the sin of a city cries to God his voice cries against the city; and, when the judgments of God are coming upon a city, his voice first cries unto it. He warns before he wounds, because he is not willing that any should perish. Now observe, 1. How the voice of God is discerned by some: The man of wisdom will see thy name. When the voice of God cries to us we may by it see his name, may discern and perceive that by which he makes himself known. Yet many see it not, are not aware of it, because they do not regard it. God speaks once, yea, twice, and they perceive it not (Job xxxiii. 14); but those that are men of wisdom will see it, and perceive it, and make a good use of it. Note, It is a point of true wisdom to discover the name of God in the voice of God, and to learn what he is from what he says. Wisdom shall see thy name, for the knowledge of the holy is understanding. 2. What this voice of God says to all: “Hear you the rod, and who hath appointed it. Hear the rod when it is coming; hear it at a distance, before you see it and feel it; and be awakened to go forth to meet the Lord in the way of his judgments. Hear the rod when it has come, and is actually upon you, and you are sensible of the smart of it; hear what it says to you, what convictions, what counsels, what cautions, it speaks to you.” Note, Every rod has a voice, and it is the voice of God that is to be heard in the rod of God, and it is well for those that understand the language of it, which if we would do we must have an eye to him that appointed it. Note, Every rod is appointed, of what kind it shall be, where it shall light, and how long it shall lie. God in every affliction performs the thing that is appointed for us (Job xxiii. 14), and to him therefore we must have an eye, to him we must have an ear; we must hear what he says to us by the affliction. Hear it, and know it for thy good, Job v. 6. The work of ministers is to explain the providences of God and to quicken and direct men to learn the lessons that are taught by them.
II. What is the ground of the action, and what are the things that are laid to their charge.
1. They are charged with injustice, a sin against the second table. Are there yet to be found among them the marks and means of fraudulent dealing? What! after all the methods that God has taken to teach them to do justly, will they yet deal unjustly? It seems, they will, v. 10. And shall I count them pure? v. 11. No; this is a sin which will by no means consist with a profession of purity. Those that are dishonest in their dealings have not the spots of God’s children, and shall never be reckoned pure, whatever shows of devotion they may make. Be not deceived, God is not mocked. When a man is suspected of theft, or fraud, the justice of peace will send a warrant to search his house. God here does, as it were, search the houses of those citizens, and there he finds, (1.) Treasures of wickedness, abundance of wealth, but it is ill-got, and not likely to prosper; for treasures of wickedness profit nothing. (2.) A scant measure, by which they sold to the poor, and so exacted upon them and cheated them. (3.) They had wicked balances and a bag of false weights, by which, under a pretence of weighing what they sold, and giving the buyer what was right, they did him the greatest wrong, v. 11. (4.) Those that had wealth and power in their hands abused it to oppression and extortion; The rich men thereof are full of violence; for those that have much would have more, and are in a capacity of making it more by the power which their abundance of wealth gives them. They are full of violence, that is, they have their houses full of that which is got by violence. (5.) Those that had not the advantage of doing wrong by their wealth yet found means of defrauding those they dealt with: The inhabitants thereof have spoken lies; if they are not able to use force and violence, they use fraud and deceit; the inhabitants have spoken lies, and their tongue is deceitful in their mouth; they do not stick at a deliberate lie, to make a good bargain. Some understand it of their speaking falsely concerning God, saying, The Lord seeth not; he hath forsaken the earth, Ezek. viii. 12.
2. They are charged with idolatry (v. 6): The statutes of Omri are kept, and all the work of the house of Ahab. Both these kings were wicked, and did evil in the sight of the Lord; but the wickedness which they established by a law, concerning which they made statutes, and which was the peculiar work of that house, was idolatry. Omri walked in the way of Jeroboam, and in his sin of provoking God to anger with their vanities,1Ki 16:26; 1Ki 16:31. Ahab introduced the worship of Baal. These reigns were some ages before the time when this prophet lived, and yet the wickedness which they established by their laws and examples remained to this day; those statutes were still kept, and that work was still done; and the princes and people still walked in their counsels, took the same measures, and governed themselves and the people by the same politics. Observe, (1.) The same wickedness continued from one generation to another. Sin is a root of bitterness, soon planted, but not so soon plucked up again. The iniquity of former ages is often transmitted to, and entailed upon, the succeeding ones. Those that make corrupt laws, and bring in corrupt usages, are doing that which perhaps may prove the ruin of the child unborn. (2.) It was not the less evil in itself, provoking to God, and dangerous to the sinners, for its having been established and confirmed by the laws of princes, the examples of great men, and a long prescription. Though the worship of idols is enacted by the statutes of Omri, recommended by the practice of the house of Ahab, and pleads that it has been the usage of many generations, yet it is still displeasing to God and destructive to Israel; for no laws nor customs are of force against the divine command.
III. What is the judgment given upon this. Being found guilty of these crimes, the sentence is that that which God had given them warning of (v. 9) shall be brought upon them (v. 13): Therefore also will I make thee sick, in smiting thee. As they had smitten the poor with the rod of their oppressions, so would God in like manner smite them, so as to make them sick, sick of the gains they had unjustly gotten, so that though they had swallowed down riches they should vomit them up again, Job xx. 15. Their doom is,
1. That what they have they shall not have any comfortable enjoyment of; it shall do them no good. They grasped at more than enough, but, when they have it, it shall not be enough to make them easy and happy. What is got by fraud and oppression cannot be kept or enjoyed with any satisfaction. (1.) Their food shall not nourish them: Thou shalt eat, but not be satisfied, either because the food shall not digest, for want of God’s blessing going along with it, or because the appetite shall by disease be made insatiable and still craving, the just punishment of those that were greedy of gain and enlarged their desires as hell. Men may be surfeited with the good things of this world and yet not satisfied, Ecc 5:10; Isa 55:2. (2.) Their country shall not harbour and protect them: “Thy casting down shall be in the midst of thee, that is, thou shalt be broken and ruined by the intestine troubles, mischiefs at home enough to cast thee down, though thou shouldst not be invaded by a foreign force.” God can cast a nation down by that which is in the midst of them, can consume them by a fire in their own bowels. (3.) They shall not be able to preserve what they have from a foreign force, nor to recover what they have lost: “Thou shalt take hold of what is about to be taken from thee, but thou shalt not hold it fast, shalt catch at it, but shalt not deliver it, shalt not retrieve it.” It is meant of their wives and children, that were very dear to them, which they took hold of, as resolved not to part with them, but there is no remedy, they must go into captivity. Note, What we hold closest we commonly lose soonest, and that proves least safe which is most dear. (4.) What they save for a time shall be reserved for a future and sorer stroke: That which thou deliverest out of the hand of one enemy will I give up to the sword of another enemy; for God has many arrows in his quiver; if one miss the sinner, the next shall not. (5.) What they have laboured for they shall not enjoy (v. 15): “Thou shalt sow, but thou shalt not reap; it shall be blasted and withered, and there shall be nothing to reap, or an enemy shall come and reap it for himself, or thou shalt be carried into captivity, and leave it to be reaped by thou knowest not whom. Thou shalt tread the olives, but thou shalt not anoint thyself with oil, having no heart to make use of ornaments and refreshments when all is going to ruin. Thou shalt tread out the sweet wine, but shalt not drink wine, for many things may fall between the cup and the lip.” Note, It is very grievous to be disappointed of our expectations, and not to have the pleasure of that which we have taken pains for; and this will be the just punishment of those that frustrate God’s expectations from them, and answer not the cost he has been at upon them. See this threatened in the law, Lev 26:16; Deu 28:30; Deu 28:38, c. and compare Isa 62:8; Isa 62:9.
2. That all they have shall at length be taken from them (v. 13): Thou shalt be made desolate because of thy sins; and v. 16, a desolation and a hissing. Sin makes a nation desolate; and when a people that have been famous and flourishing are made desolate it is the astonishment of some and the triumph of others; some lament it, and others hiss at it. Thus you shall bear the reproach of my people. Their being the people of God, in name and profession while they kept close to their duty and kept themselves in his love, was an honour to them, and all their neighbours thought it so; but now that they have corrupted and ruined themselves, now that their sins and God’s judgments have made their land desolate, their having been once the people of God does but turn so much the more to their reproach; their enemies will say, These are the people of the Lord, Ezek. xxxvi. 20. Note, If professors of religion ruin themselves, their ruin will be the most reproachful of any; and they in a special manner will rise at the last day to everlasting shame and contempt.
Fuente: Matthew Henry’s Whole Bible Commentary
The Prophet complains here that he and other teachers did but little, though their cry resounded and was heard by the whole people. He therefore says, that the voice of God cried; as though he had said that there was no excuse for ignorance, for God had indiscriminately exhorted them all to repentance. Now, since what was taught was common to them all, the Prophet deplores their perverseness, for very few were attentive; and the fable was sung, according to the proverb, to the deaf. We must then notice the word cry; the voice of God, he says, crieth. God did not whisper in the ear of one or two, but he designed his voice to be heard by all from the least to the greatest. The Prophets then did cry loud enough, but there were no ears to hear them.
We may take the word לעיר, laoir, in two ways. עיר, oir, means a city. But some derive it from עור, our, and render it as if it were written להעיר, laeoir. If ה, he is put in, it must be rendered, To rouse; and the letter ה, he, may be concealed under the point chamets; and this sense would be the most suitable, The voice of Jehovah cries to arouse or awaken; that is though the people are torpid, and as it were overpowered with sleep, for they indulged themselves in their sins; yet the voice of God ought to be sufficient to arouse them all: however sleepy they might have been, there was yet power enough in the doctrine of the Law, which the Prophet daily proclaimed. But still this voice, by which the whole people ought to have been awakened, was not heard!
The man of understanding, he says will see thy name The word תושיה, tushie, means properly understanding, as it is clear from many other passages; but the Prophet means that there was a very small number who were teachable; and he calls them men of understanding. At the same time, he indirectly reproves the sottishness of the people, though they all boasted that they were wise, and boasted also that they were the learners of the Law. The Prophet shows here by implication, that understanding was a rare thing among that people; for few hearkened to the voice of God. And thus we see what his object was; for he wished to touch the Jews to the quick, that they might acknowledge that they were without mind and understanding, because they had hardened themselves against God, so that his voice did not reach their hearts. He therefore shows that they were all besides themselves; for had they any right understanding, they would have hearkened to God speaking to them, as they were his disciples. What indeed could have been more strange, nay more inhuman, than for men to reject the doctrine of their salvation, and to turn aside from hearing even God himself? Thus the madness of the people was reproved; for though the voice of God sounded in the ears of them all, it was not yet listened to.
If one prefers reading, In the city, then no doubt the Prophet means, that the voice of God was proclaimed through all the cities: for to confine it, as some interpreters do, to Jerusalem, or to Samaria, appears frigid. We must then understand a change of number, and take city for any large concourse of people; as though he had said, that there was no city in which God did not cry and yet that there were ears no where.
It afterwards follows, Shall see thy name. Some render it, Shall fear, (171) as though it was from ירא, ira; but it comes on the contrary from ראה, rae; and rules of grammar will not allow it to be viewed otherwise. And the Prophet speaks in a striking manner, when he says, that the intelligent man seeth the name of God. For whence proceeded the contempt of wicked men, so that they disregarded the voice of God, except from this — that his majesty had no effect on them; that is, they did not acknowledge that they had to do with God? For if they really understood what I have said, — that God spoke to them, his majesty would have immediately come to view, it would have arrested all their thoughts. God then would have constrained even the most heedless to fear him, had it not been, that they imagined the voice which sounded in their ears was that of man. Significantly then does the Prophet say, that it was the act of singular prudence to see the name of God, that is to understand from whom the doctrine proceeded. For as soon as we hearken to God, his majesty, as I have said, must so penetrate all our thoughts, as to humble us before him, and to constrain us to do him homage. The contempt then of spiritual doctrine, and also the perverseness of ungodly men, proceed from this, — that they see not the name of God, that they understand not that it is his name.
He afterwards adds, Hear ye the rod, and him who proclaims it to you By rod he means threatening; as though he said, — “Your arrogance in mocking God shall not go unpunished, as though his voice were an empty sound: there is then no reason for you to deceive yourselves with the hope of impunity; for God will avenge the contempt of his word.” Now the Prophet’s design was, to denounce an approaching vengeance on those who came not willingly to God, and received not his word with genuine docility of mind. Whenever, then, men despise the voice of God, as though it proceeded only from a mortal being, on such Micah denounces an impending vengeance; for the contempt of his word is a thing intolerable to God. This is the reason why he immediately adds, after having complained of the contempt of his word, that vengeance was not afar off; Hear ye then the rod, and who declares or testifies concerning it
This last clause ought to be especially noticed; for the ungodly are not terrified when God declares that he will be an avenger, because they think not that they must give an account of their life, or they look only on mortal man, “Ah! who speaks? Is he indeed our God? Is he armed with celestial power? Do we not see a mortal man and one like ourselves?” We daily see that the ungodly do thus cast away every fear, and willfully harden themselves against God’s judgments. It is not then without reason that the Prophet bids the Jews seriously to consider who testifies of the rod; as though he said, — “I indeed confess that I am a mortal man, but remember who has sent me; for I go not forth as a private individual, nor have I presumptuously intruded into this office; but I am armed with God’s command; nay, God himself speaks through my mouth. If then ye despise me, the Lord is present, who will vindicate his own commands for he will not suffer himself to be despised in his servants though they may be contemptible according to the flesh, he will yet have the reverence which it deserves to be paid to his word.” We now perceive the real meaning of the Prophet. It now follows —
(171) And so Newcome renders it, and there are a few copies in favor of this reading, in which יראי is found: but a fact of this kind is not sufficient to make a change, except there will be other reasons. And then in the next line there is a change made, without the authority of one MS. Indeed these two lines are rendered as though the Archbishop had another text; and indeed it is another: his version is this, —
And there is a sound wisdom with them that fear his name: Hear, O ye tribes, him that testifieth.
This version is partly derived from the Septuagint; which could not have been wholly followed, as it differs so widely from the Hebrew, and hardly presents any meaning. There is far more correspondence in the passage, as it is rendered in our version, and by Calvin, and also by Henderson; and the Hebrew is closely followed. Drusius and others agree with Calvin, that תושיה, which is rendered often “sound wisdom,” is to be taken here as concrete, signifying a wise man. מטה is evidently the rod of correction, and is used in this sense in Isa 10:5; and it is more consistent with the whole passage to consider יעדה as a future, construed, as in the present tense, with an affix, from עד, to testify, than from יעד to appoint, — “Hear ye the rod,” the chastening rod, “and who testifies of it.” Newcome viewed it as being this verb; but he takes no notice of its affix ה, which refers to the rod, by which chastisement is signified. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Mic. 6:9.] Israel lacks these virtues. Crieth] Earnestly and loudly in Jerusalem. Wisdom] Wise men will hear and discover Gods authority in the message. Thy name sees wisdom, i.e., has the true wisdom of life in sight [keil]. Thy name looks out, the holy manifestation of thyself in judgment (Isa. 30:27; cf. Psa. 14:2) [Lange]. Rod] Judgment threatened (Isa. 9:13).
HOMILETICS
THE VOICE OF GOD IN THE DISPENSATIONS OF HIS PROVIDENCE.Mic. 6:9
These words refer to the solemn warnings given to Israel by the ministry of the prophets, and to the judgments about to fall upon Samaria and Jerusalem, because of their sins.
First. In what way may it be said that the Lords voice crieth unto cities and nations. God has spoken by the prophets (Heb. 1:1); by his Son and by his Spirit in Apostles and teachers. In an indirect way the voice of God is heard in his works (Rom. 1:20; Psa. 19:12; Act. 14:17). But especially in providential dispensations, of mercy or judgment, in events of an afflictive nature. He speaks to cities and nations when he exposes them to war and their young men fall by the swordwhen the fruits of the earth are blasted or rot in the groundwhen famine succeeds and thousands pine away with hunger. In pestilence, in dreaded cholera, the voice of God is distinctly heard. Secondly. Mark the impression which the voice of God produces upon different classes of individuals. Some boldly deny that he has ever spoken to men, except perhaps by the voice of natural conscience, and treat the doctrine of providence as superstitious (2Pe. 3:3-4). Others are insensible to what is passing around them (Isa. 26:11). Others brave the threatenings of the Almighty, as if secure against all attacks (Isa. 5:19; Isa. 28:15). On some only a temporary impression is made: it alarms but fails to convert (Isa. 26:16). Others lay claim to superior wisdom, think in the discovery of the proximate or second causes of calamity that they have solved the mystery, and exclude the great First Cause that moves and regulates the whole. The man of wisdom, the enlightened and consistent believer, hears a voice they cannot hear, and sees a hand they cannot see. Thirdly. Notice the proper improvement to be made of such afflictive dispensations. Hear ye the rod and who hath appointed it. View it not merely as a national calamity, but as a chastisement from the hand of God. While others treat it with mute surprise or affected indifference, and refuse to acknowledge a Divine hand in it, beware of such a pernicious course. Let us search and try our ways and turn to the Lord. Deep humiliation and sincere repentance should be accompanied with proofs of active and self-denying works (Isa. 58:6-8), in nations and individuals [Scottish Cong. Mag. 1847].
THE MEN OF WISDOM.Mic. 6:9
Wise men are here contrasted with ignorant, careless, and wicked men. Wisdom here signifies essence, and the men of wisdom are the men of essence, not men of emptiness and folly. They hear the voice of the rod and understand the purpose for which it is sent.
I. Wise men discern the providence of God in the calamities of life. The Lords voice crieth unto the city.
1. The rod of God speaks to men. It has a voice and cries aloud. Scourges and calamities speak of the neglect and sins of men. They are the voice of God speaking in power and authority. Awful judgments and visitations are a rod to check and chastise for sin, to prevent folly and further misery. Yet many see but hear them not. God speaks once, yea twice, yet men perceive it not (Job. 33:14).
2. The rod of God is appointed for men. Who hath appointed it. Hume in his English History ascribes famines and desolating events, to the ignorance of the people, the rude methods of agriculture practised by our forefathers, and affirms that the progress of science and art will prevent calamities eventually. Men ascribe them to chance or to second causes, and ridicule the idea of Divine appointment. But these men recognize Divine purpose and direct interpositionbelieve in a fixed time and place; hear the rod and know it for their good (Job. 5:6). For he performeth the thing that is appointed for me; and many such things are with him (Job. 23:14).
II. Wise men learn the lessons of God in the calamities of life. The man of wisdom shall see thy name. They hear the voice and discern the majesty of God. They see the name of God, the power and presence of God in his dealings with men. The glory of the Divine attributes is displayed in the administrations of providence.
1. They understand afflictive dispensations. They hear and read what is spoken. They see the mind, the word of the Lord (Jer. 2:31). Few are wise and understand these things. But wise men discern the truth of the rod in its reports of evil deeds and Gods displeasure. The knowledge of the Holy (One) is understanding.
2. They submit to afflictive dispensations. Gods voice cries to all men, but the wise only hear and obey. They bow to the rod as under the command of God. They mourn for sin, learn righteousness (Isa. 28:21), and find that the school of the cross is the school of light. By humiliation they seek to avoid or mitigate the stroke. When the blow has fallen they look to God who hath appointed it, and learn the lessons of spiritual profit for which it was sent. Lord, when thy hand is lifted up, they will not see: but they shall see. Doth not wisdom cry? and understanding put forth her voice?
ILLUSTRATIONS TO CHAPTER 6
Mic. 6:9. Rod. The rod hath a voice that is in the hands of earthly fathers, but children hear it not, they understand it not till they are hushed and quiet, and brought to kiss it, and sit silently under it; no more shall we hear or understand the voice of the rod that is in our heavenly Fathers hand, till we come to kiss it, and sit silently under it [Brooks].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
GODS JUSTICE DEMANDS THE WICKED BE PUNISHED . . .Mic. 6:9-16
RV . . . The voice of Jehovah crieth unto the city, and the man of wisdom will see thy name: hear ye the rod, and who hath appointed it. Are there yet treasures of wickedness in the house of the wicked, and a scant measure that is abominable? Shall I be pure with wicked balances, and with a bag of deceitful weights? For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies; and their tongue is deceitful in their mouth. Therefore I also have smitten thee with a grievous wound; I have made thee desolate because of thy sins. Thou shalt eat, but not be satisfied; and thy humiliation shall be in the midst of thee: and thou shalt put away, but shalt not save; and that which thou savest will I give up to the sword. Thou shalt sow, but shalt not reap; thou shalt tread the olives, but shalt not anoint thee with oil; and the vintage, but shalt not drink the wine. For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I may make thee a desolation, and the inhabitants thereof a hissing: and ye shall bear the reproach of my people.
LXX . . . The Lords voice shall be proclaimed in the city, and he shall save those that fear his name: hear, O tribe; and who shall order the city? Is there not fire, and the house of the wicked heaping up wicked treasures, and that with the pride of unrighteousness? Shall the wicked be justified by the balance, or deceitful weights in the bag, whereby they have accumulated their ungodly wealth, and they that dwell in the city have uttered falsehoods, and their tongue has been exalted in their mouth? Therefore will I begin to smite thee; I will destroy thee in thy sins. Thou shalt eat, and shalt not be satisfied; and there shall be darkness upon thee; and he shall depart from thee, and thou shalt not escape; and all that shall escape shall be delivered over to the sword, Thou shalt sow, but thou shalt not reap; thou shalt press the olive, but thou shalt not anoint thyself with oil; and shalt make wine, but ye shall drink no wine: and the ordinances of my people shall be utterly abolished. For thou hast kept the statutes of Zambri, and done all the works of the house of Achaab; and ye have walked in their ways, that I might deliver thee to utter destruction, and those that inhabit the city to hissing: and ye shall bear the reproach of nations.
COMMENTS
Mic. 6:9-12 . . .
The prophet, speaking with the voice of the Lord, calls upon the city, Jerusalem, to see the reason why He must punish her wickedness.
WISDOM SHALL SEE THY NAME . . . Mic. 6:9
The Septuagint, Vulgate and Syriac texts all have fear rather than see. Pro. 9:10 tells us the fear of Jehovah is the beginning of wisdom.
The course of wisdom is to seriously heed Gods warnings. He is God and is therefore perfectly capable of doing what He says He will do.
HEAR THE ROD . . . Mic. 6:9(b)
The warning has been given. Micah entreats the people to hear the rod before it falls, before they feel it. They are also entreated to hear Him Who has appointed this punishment for His children.
Gods messengers are ever required to explain Gods providences and to quicken and direct men to learn the lessons taught by them.
. . . SHALL I BE PURE? Mic. 6:10-12
Those who had wealth and power abused it. Those who did not have such advantages found other means of defrauding those with whom they dealt. If they could not use force and violence they used fraud and deceit. False weights and measures and deliberate lies were common devices for making a good bargain. They even spoke falsely concerning God. (Cp. Eze. 8:12)
How can God remain pure and yet withhold righteous judgment from such people? Can He be pure and go along with such ethics? This is ever the dilemma of Gods justice and mercy.
It is very popular today to believe a God of mercy is not capable of stern judgment. There have been other times (e.g. the Puritan era) when it seems to have been believed that a just God could not possibly be merciful.
To the informed Christian, or for that matter the informed Jew, the answer has always been Gods Messiah. This is the message of Rom. 3:21-26. It is also the message of Micah as he alternately warns of judgements and promises Messiahs coming.
Mic. 6:13-16 . . .
THEREFORE I ALSO HAVE SMITTEN THEE . . . Mic. 6:13
The persistent fact of sin is a prime factor in Micahs message. He did not see it as mere maladjustment or even failure to attain to some objective religious standard. Sin is against the person of God. It is unfaithfulness to His covenant, it is disloyalty to His purpose, it is disobedience to His authority. Exploitation of the poor, bribery, drunkenness, harlotry, idolatry are evil because they are an affront to a moral, ethical God!
The God Who cannot give countenance to sin will not save from destruction those who persist in it.
He will not abandon His mercy. The remnant will be redeemed and received by the Messiah.
But aside from the Messiah, and until He comes, Gods rebellious people can expect to reap the consequences of their own evil ways.
. . . EAT . . . NOT BE SATISFIED
As they have swallowed down the riches of ill-gotten gain, so they shall vomit them up again. (Cp. Job. 20:15) Their unethical affluence will not bring them satisfaction.
Such affluence never does. We are experiencing unparalleled social dissatisfaction in the midst of plenty in our time, largely because those who have been unconcerned for those who have not . . . and because much of our affluence has been gotten at the expense of the poor.
THY HUMILIATION SHALL BE IN THE MIDST OF THEE . . . Mic. 6:14(b)
Their country will not harbor and protect them. God can cast a nation down by what is in the midst of them. They shall not be able to preserve what they have by force nor recover what they will lose. Their tainted wealth shall be removed by a foreign sword.
THOU SHALT SOW . . . BUT SHALL NOT DRINK WINE . . . Mic. 6:15
Either their crops will be blasted and withered until there is nothing to reap, or an enemy shall come and reap what they have sown. When they are carried away captive they will not return to harvest what they have tilled.
THE STATUTES OF OMRI ARE KEPT . . . THE WORKS OF AHAB . . . Mic. 6:16(a)
Here Micah alludes to the idolatrous reign of Omri (1Ki. 16:21 -f) as symbolic of the current unfaithfulness of the people. Omri had become king in the north, in the dynastic line of Jeroboam. He consolidated his power by defeating Tibni.
Omri reigned six years in Tirzah, after which he bought and fortified the hill of Samaria as his capital city.
It is said he did more evil than all his predecessors, beginning with Baal worship, that which was evil in the sight of Jehovah.
After a six year reign in Samaria, Omri died and was succeeded by his son, Ahab. Micah here refers to the works of the house of Ahab. What Bible student could be unfamiliar with the works of Ahab? It was he who married the infamous Jezebel whose missionary zeal for her god, Baal, puts the Israelites to shame in their apathetic neglect of Jehovah.
Micah here accuses Jerusalem of following the same idolatrous course as Omri and Ahab. In so doing, he presents us with another evidence that the chief concern of the prophet is to call the people away from idolatry and back to the covenant. There was all sorts of evil rampant in both kingdoms, but the root of it allthe fundamental reason for Gods wrath against themwas their going off after Baal and in so doing breaking their covenant with Jehovah.
The Law which made Israel a nation was primarily designed to preserve the covenant and to move it forward toward the time when God, in the fullness of time, would bless all the nations of the earth in Abrahams seed. The gross violations of the law which brought about the preaching of the pre-exilic prophets were simply symptoms of the much deeper and more significant unfaithfulness to the covenant.
DESOLATION . . . HISSING . . . REPROACH
The desolation mentioned here is described vividly in Mic. 3:12. The proud city of Jerusalem will lay in ruins for the seventy years of Babylonian captivity, and never again regain the splendor of her former glory.
The term hissing is reminiscent of Lam. 2:15 -f. There the prophet depicts the sad wonder of those who pass by Jerusalem in her desolation. They clap their hands and suck their breath through closed teeth in expression of their amazement of the sad state of the city once called the perfection of beauty, the joy of the whole earth.
Because of their haughty claim to be Gods only people, while failing in their covenant relationship to Him, the Jews will bear the reproach which comes from such a claim. Because of their disgraceful use of the Law of Jehovah, that which should have been a great honor, i.e. their chosen people status, shall become the occasion of their being despised by the peoples of the earth.
Here, it would seem, is at least a partial key to the historic phenomena mistakenly called anti-semitism.
Chapter XQuestions
Jehovahs Controversy With His People
1.
Micah chapters six and seven are composed of a series of __________.
2.
Just as the sins of societys leaders filter down through all classes so __________ are applied to all people.
3.
Jehovahs first controversy with His people is occasioned by their having forgotten __________.
4.
Gods controversy with His people is before all creation because __________.
5.
How does Micah connect the final section of his book to the first section?
6.
In Mic. 6:3-5 the __________ is made. In Mic. 6:9 to Mic. 7:6, the case will be __________.
7.
The cry of Mic. 6:3-5 is the plea of a __________.
8.
Explain Micahs reference to Balaam. (Mic. 6:5)
9.
Why remember from Shittim to Gilgal? (Mic. 6:5(b))
10.
Show how Mic. 6:1-5 is timely in our day.
11.
What is alluded to by shall I give my first-born for my transgression? (Mic. 6:7 (b))
12.
Discuss Mic. 6:8 in connection with Mat. 26:16 and Heb. 2:1-4,
13.
Gods insistence upon faithfulness is not unreasonable when we remember __________ His __________ and __________.
14.
How does Micah answer the question, what doth Jehovah require of thee? (Mic. 6:8)
15.
The __________ is the Bible quoted by Jesus and the apostles.
16.
Mic. 6:8 does not claim that __________ an attribute of Gods character is required of Gods people.
17.
Rather than compassion, Micah insists that we are required to __________.
18.
Discuss Mic. 6:8 in connection with Mat. 23:23.
19.
Why must the outward forms of obedience always be expressive of inner reality?
20.
Compare Mic. 6:9 and Pro. 9:10.
21.
What is the significance of shall I be pure? Mic. 6:10-12
22.
The persistent fact of __________ is a prime factor in Micahs message.
23.
Compare Mic. 6:14 and Job. 20:15.
24.
What is meant by Mic. 6:15?
25.
What are the statutes of Omri? Mic. 6:15(a)
26.
Compare Mic. 6:16(b) and Mic. 3:12.
27.
Discuss the historic phenomena known as anti-semitism in light of Mic. 6:16.
28.
Compare Mic. 7:1-2(a) and Psa. 14:1-2.
29.
Discuss Mic. 7:1-2 in light of Rom. 3:9-18.
30.
Mic. 7:2(b) Mic. 7:4(a) refers to __________.
31.
Compare Mic. 7:2(b) Mic. 7:4(a) with 2Sa. 23:6-7, Isa. 55:13, and Eze. 2:6.
32.
Who are listed as those whom honest men cannot trust? (Mic. 7:5-6)
33.
Discuss Mic. 7:5-6 in connection with Mat. 10:35-36 and Luk. 12:53.
34.
Discuss Mic. 7:7 in connection with Jos. 24:14-15.
35.
Despite the wickedness of his time, Micah is unshaken in the conviction that __________.
36.
Discuss Mic. 7:8-10 in light of Rom. 8:31-39.
37.
Compare Mic. 7:9 to Psa. 22:1-24 and Rom. 7:24 to Rom. 8:1.
38.
What is meant by a day for rebuilding thy walls? (Mic. 7:11-13)
39.
If one requires proof of Micahs highest motives in writing his prophecies, his prayer for __________ provides it amply.
40.
The nations shall see what and be ashamed?
Fuente: College Press Bible Study Textbook Series
(9) Unto the cityi.e., Jerusalem, the metropolis of the wealth and sinfulness of Judah.
The man of wisdom shall see thy namei.e., will regard it. The sentence may be thrown in parenthetically, as in the warning, Whoso readeth, let him understand. And he will perceive the hand of God in the visitations for sin.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The Prophet Now Reinforces His Words By Calling For Their Response And Emphasising Their Failures And What Will Result From Them ( Mic 6:9-16 ).
Although YHWH pleads with His people they still walk in their sinful ways and disregard His voice. Thus He warns them that they will bring on themselves the disaster that is coming.
Mic 6:9
‘The voice of YHWH cries to the city,
And the man of wisdom will see your name,
Hear you, O rod,
And those who have appointed him.
The voice of YHWH is speaking to all the cities of Judah, and especially to Jerusalem, and those who are wise will see Who He is and what He is.
But His words come especially to the king, the one who holds the sceptre, the one finally responsible for justice. ‘Hear, O rod,’ He cries, and includes within His cry those who appointed the king. It is a serious matter to be in a position of leadership. It is equally serious to be responsible for having appointed such a leader.
Alternately we may translate as a cry to the people, ‘Hear you the rod, and those who have appointed him.’ In the end both apply. All are responsible to hear the voice of YHWH.
Mic 6:10-11
Are there yet treasures of wickedness in the house of the wicked,
And a short measure that is abominable?
Shall I be pure with wicked balances,
And with a bag of deceitful weights?
The first charge is that of dishonesty in business dealings. Are the houses of the fraudulent businessmen full of dishonest gain? Do they make use of a short measure, thus not giving fair value? Can a man be pure when he uses dishonest balances (scales), or when he makes use of dishonest weights when measuring.
The ensuring of standard weight and measures was no easy task, and monitoring of it even harder. So men took advantage of the situation to give short measure. They thought that they were very clever, but they overlooked the fact that God knew and saw. It is interesting that in Micah’s eyes this even came before violence. It was something that most affected the poor.
Mic 6:12
‘For the rich men thereof are full of violence,
And the inhabitants thereof have spoken lies,
And their tongue is deceitful in their mouth.
The rich men get their way by violence and sending round ‘the heavies’. They keep people in fear, by making them live under threat of what will happen if they are not compliant. And all the inhabitants lie and cheat, and nothing that they say can be trusted. Thus each city is full of transgression and sinfulness, for the least to the greatest.
Mic 6:13-15
‘Therefore I also have smitten you with a grievous wound,
I have made you desolate because of your sins.’
You will eat, but not be satisfied,
And your humiliation (or ‘garbage’) will be in the midst of you,
And you will put away, but will not save,
And what you save will I give up to the sword.
You will sow, but will not reap,
You will tread the olives, but will not anoint yourself with oil,
And the vintage, but will not drink the wine.
It is because of these sins that He has been describing that YHWH will smite them with a grievous wound and make them desolate. As so often the idea may partly be of plague and pestilence, as well as of invasion. It includes all the judgments of YHWH. This is why they will suffer illness, their land will be laid waste, their riches dissipated, and their cities destroyed.
And the consequence will be that they will not partake of the fruits of their labours. Those who have worked so hard to build up wealth, will find that they lose it all, and those who have laboured to provide for their own needs, will find themselves in greater need. And all because of their sins. They will find themselves with insufficient to eat, with their streets full of inedible garbage (or worse).
They will store up, but it will be in vain, for it will be lost. And what they do save will be given over to invading soldiers. They will sow their crops, but be in no position to reap them, they will tread the olives, but be unable to make use of the produce, they will tread the grapes, but not enjoy the wine.
The whole picture is in terms of what they are living for, and the things that matter to them most. They are the things that they have put before obedience to YHWH. And therefore they will lose them all. It might be by pestilence or it might be by warfare, but it would be sure.
Mic 6:16
‘For the statutes of Omri are kept,
And all the works of the house of Ahab,
And you walk in their counsels;
That I may make you a desolation,
And the inhabitants thereof a hissing,
And you will bear the reproach of my people.
Omri was Ahab’s father, and in the eyes of the outside world a great king of Israel. Other nations saw Israel’s kingship for years to come as consisting of ‘the house of Omri’, even when it had strictly ceased to be so. He came to the throne, with the support of the people, after a series of coups and counter-coups which followed the death of Baasha. He built Samaria and moved the capital of Israel from Tirzah to Samaria. There was no doubt of his greatness. But God’s record of him was that he ‘did evil in the sight of YHWH and sinned above all who were before him’ (1Ki 16:25). We are probably to see from this that, as well as supporting the two sanctuaries set up by Jeroboam, he openly encouraged idolatry and the worship of the gods of Canaan.
And these sins were carried to an even greater extent by his son Ahab who married Jezebel the daughter of the king of Sidon and Tyre, who introduced the Tyrian Baal (‘Aleyan Baal’) into the land on top of the local Baals. It was she who would be the great enemy of Elijah, and whose god would be humiliated at his hands.
It was the works of such openly evil kings as these that the people followed, and it was their counsels that they observed, rather than remaining faithful to YHWH and obeying His covenant. And these gods were not concerned about men’s behaviour (they were too busy sinning themselves). They were said to be perfectly satisfied with sacrifices. Thus to follow them was to turn from all the righteous ways of YHWH.
That was why YHWH will make this people a desolation (as he had the house of Ahab who were all slaughtered), and why people will hiss at them, and why they will bear the reproach that is due to His people for their sins. The idea behind hissing is that of derision (Jer 25:9; Jer 51:37).
The mention of Omri and Ahab does not necessarily indicate that Micah is speaking to Israel as against Judah. It is just that Omri and Ahab were such symbols of wickedness and idolatry that they could be used even in Judah.
Fuente: Commentary Series on the Bible by Peter Pett
A Threat of Punishment
v. 9. The Lord’s voice crieth unto the city, v. 10. Are there yet the treasures of wickedness in the house of the wicked? v. 11. Shall I count them pure with the wicked balances, v. 12. For the rich men thereof are full of violence, v. 13. Therefore also will I make thee sick in smiting thee, v. 14. Thou shalt eat, but not be satisfied, v. 15. Thou shalt sow, but thou shalt not reap, v. 16. For the statutes of Omri,
Fuente: The Popular Commentary on the Bible by Kretzmann
Mic 6:9. The Lord’s voice crieth, &c. The voice of the Lord crieth to the city, that there may be salvation to him who shall fear his name: they have heard him rebuking; but who yet acknowledged him? Mic 6:10. While there are, &c. Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
God’s voice is his word, his ordinances, his providences, his mercies, his judgments. And the man of wisdom will see and regard it. In the margin of our old Bibles, the words are, thy name shall see that which is, that is, by the name is meant person; the Lord shall see. Thus the Lord saith, thou hast a few names in Sardis; that is, thou hast a few persons there. Rev 3:4 . And speaking of Christ, it is said, in his name shall the Gentiles trust; that is, in Christ shall they trust. Mat 12:21 . Hear the rod, is an uncommon expression. One might have expected it would have been said to feel it. But God’s rods differ from the rods of men. His rods speak as well as correct; for the sinner is made to connect with the punishment the sin which brings it.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Perils of Wealth
Mic 6:9-15
Hear ye the rod, and who hath appointed it.” Do not be atheistical in the time of affliction. The “rod” means judgment. Sometimes judgment takes the form of chastening We are not always to suppose that the rod means mere punishment an action of the strong upon the weak, or the righteous upon the wicked; the rod may be an instrument of education as well as of vengeance and of penalty. Do not suppose that the devil holds the rod. The devil is the weakest of all creatures: his is only the strength of boisterousness; there is nothing in it of abiding pith, stability, real power. The devil is a chained enemy. Afflictions do not spring out of the dust. When the rod is lacerating your back, ask, What wilt thou have me to do? When all things are dull and distressing and disappointing, say, This is the ministry of God: he is taking out of me some elements of vanity, which are always elements of weakness, and he is conducting me to the altar by a subterranean passage. We do not always go to the altar along pathways of flowers; not always does God beckon us through a garden to follow him to some chosen place of real communion. Sometimes we are driven to the altar; often we do not want to pray: the soul will take no rest, and give none, until a great, sweet, holy, burdened prayer has gone up to heaven by way of the Cross. Is the rod lying heavily upon your house now? Know ye the rod, and him who hath appointed it; examine yourselves carefully and searchingly, and see if there be any wicked way in you, and drag it out, it will rot in the sunlight. If, on the other hand, you can hold by your integrity like the Psalmist of old, if you can wrestle with God as did Jacob, saying, I cannot tell why this has come upon me, the answer will be more abundant than your petition. Magnify the Cross at midnight.
In this instance, however, there is a good deal of immorality behind everything, and explaining the whole action of divine visitation and penalty. The questions that follow are thunder bolts:
“Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable?” ( Mic 6:10 ).
The reason why the rod is lifted up is that the ephah is made lean; that is to say, the measure is cut down a little, even if it be by so much as the rim, so that the poor are paying for goods they do not receive. God will not have this economy. We may even call it political economy, but he calls it robbery. God is very frank; there is no circumlocution in the divine speech. When the thief has shaken down the ephah, so that he can save almost half an ephah in every thousand measures he sells, he says, It is so very small that no one particular customer or client can possibly miss it, and yet when you come to thousands the profit in return to myself is very considerable. I am not injuring any one in particular; I am simply gathering up littles. The Lord says, Liar! thief! They are not polite words, but sin has never entitled itself to be spoken to politely. “Scant measure”: that is a minor morality, is it not? As men become metaphysical they become self-deceived; in proportion as men become very clever they become too clever. So we have distributed morality into major and minor; it is an awful thing to steal so that you can be found out, but to make the ephah short, to make the measure scant, and do it so skilfully that nobody will be able to charge you with it, is a minor offence. We are the victims of our own acuteness, even upon the bench of judgment, as well as in the sanctuary of righteousness. Hence we speak of minor offences, first offences, venial offences. Is there any such classification in the Bible? Not to be an inspired book, according to the theory of some, it is wonderfully fierce with wrongdoing: verily it might have been inspired; it is so just, it stands by and says, Put another handful in there. If we reply there is no room for it, the Bible says, Press down what is already in the ephah, and you will find room for it. That is a very curious theology. It is the only theology worth maintaining, unless it be followed to its natural consequence, which means the true worship, devout homage, rendered to God, and a spiritual acceptance of all the mysteries of the Cross of Christ. The Lord will not be content with a fine spiritual, doctrinal orthodoxy. There are men who suppose that if they believe in the supernatural they may plunder anybody. There are those who turn purple in the face when they encounter a denial of the supernatural; yet they have not an honestly gotten sovereign in their bank! Will the Lord be pleased with this defence of the supernatural? It is an aggravation of the original blasphemy. If men would say nothing about religion, and be sheer, pure, simple, out-and-out devils, one might have some hope of them. It is this church-going coupled with church-murder that makes the case hopeless. What a searching religion! Suppose it, dream it, the religion takes up the ephah, the measure, and says, Is this right? And the man says, What have you to do with the ephah? Cross-examine me in the catechism; ask me questions out of the Old Testament; inquire into my acquisitions in the New Testament; interrogate me about the Epistles of Paul: and the Spirit of God says, Not until you have made this ephah right; you have nothing to do with Paul or his epistles, or theological profession, or Christian nomenclature, until you have made the measure right. What wonder that many men should find in correct doctrinal orthodoxy all they want? One of two things is clear: either they are right and the Bible is wrong, or the Bible is right and they are wrong; they cannot both be right.
The prophet goes into detail, saying,
“Shall I [that is, the prophet himself] count them pure with the wicked balances, and with the bag of deceitful weights?” ( Mic 6:11 ).
He was tempted to connive at this whole deception. It would have been an easier life if Micah could have said, Brethren, I am sent to assert certain great metaphysical propositions; as to what you are doing with your weights and measures I know nothing, and really I am not called upon to know anything do you believe in the supernatural? Certainly! Can a man believe in the supernatural, and have a bag of false weights in the house? He cannot. That would indeed be a supreme genius that could be familiar with God, and able to vindicate and defend the mysteries of the Trinity, and yet be using false weights and scales all day long. That never was allowed in the Bible. And this element of morality never can be revised out of the holy Book. And you can never have any family prayer in your house until you make the measure right, and the weight right, and the scale right. You may have to cut down the returns very much let it be so; the moment you have cut them down there will be a highway opened between your soul and heaven, and you can pray all day without feeling the tedium of the homage. No minister dare speak about false weights if he has any regard to his living. There is not a man in any congregation that would not resent a criticism upon the weight or the balance or the ephah, and leave the ministry because it was too personal. If such men are taking the most comfortable road down to darkness, the road will be short, the darkness will be everlasting. Why do not men receive a book that is so pure in its morality, so righteous in its demands; a book that speaks for the dumb, and sees for the blind, and goes before the traveller to make the way open and easy? Take out of our literature the Bible, and you have not only taken out the most mysterious book, but the most moral book, the book of conduct, the book that purifies every relation of life; it nails every bad coin to the world’s counter, and calls every man, whatever his ornamental titles may be, by his right definition and name. Honour the Bible, read it aloud; it will disinfect the perdition of society.
“For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth” ( Mic 6:12 ).
Yet there are poor men who are so misled as to wonder if the Bible is inspired. Against whom is the charge made? “Rich men.” Why is it laid against them with so much emphasis? Because they might have been so much better. A man who is rich can have education, intelligence, pictures, music, books in the house; he can sit in comfort, and read the finest literature of the age; his opportunities are so many, his advantages are so vast; he has a garden in which he can walk, a library in which he can read, a gallery of pictures in which he can feed the hunger of his eyes. For him to have mean thoughts and low purposes, for him to be bad, is to be bad with infinite aggravation of the original offence. It is difficult for a rich man not to be violent. We are soon swollen with pride. We begin to think that money answereth all things, and men who dare not whimper under other circumstances, yet talk blatantly under the inspiration of their wealth. Wealth will have its own way wealth can pay for it; wealth need not consider the rights of other people; wealth can be violent when its own things are in peril. This is the natural tendency of wealth. How hardly, with what infinite strain and difficulty, shall they that have riches enter into the kingdom of heaven! Riches are liars; riches are deceivers evermore. The Apostle Paul speaks of “the deceitfulness of riches.” On the other hand, it is possible to have millions, and to be simple, modest, generous, true, magnanimous. There are men who stand upon their property. The Lord bless such men, for the more they have the more the poor will have, the more every good institution will have; they do not carry their property as a burden, they stand upon it in sign of sovereignty.
There is something worse than violence in the charge “their tongue is deceitful in their mouth.” There is hope of a violent man, because he will shout himself into sanity; when the fury has passed, he will apologise. Do not interrupt his volcanic folly; let all the lava come out, only you stand out of the way of it. Admire it, wonder about it, look on with attention, and when it is done the volcano will say, Now if you like you can sow me with a garden, build a little cottage on my side, all the lava has gone. But who can tell where a deceitful man begins and ends? He can shake hands with you, and have a grudge against you in his heart; he can meet you as if nothing was the matter, and yet far away back in his soul there is a complaint, a reproach, a bitterness, not to be removed. Can such a man be a Christian? No. No man who has a grudge in his heart can be a Christian. But he may believe in the supernatural, and have quite a bitter feeling against the Unitarians. Possibly, but he knows nothing about the Cross, the agony of Christ.
Who are we that we should have grudges against one another? Poor fools that cannot see over to-night into tomorrow. Who are we that we should play Sir Infallible, and I am the offended man? Indeed! It would do thee good to be cut right in two, so that thy one half could not find the other for a day. If you like to have a grudge, have it, but do not imagine that in your heart you can find guest room for the grudge and for the Cross. Beware of deceit. It broods, it muses, it occupies its nightly sleeplessness in turning one fold more over, and doubling the matter still more thickly; it dreams itself into some new, perforce quiet villainy. The Lord searches the heart, and banishes deceit; he will have frankness, whiteness, purity, simplicity. A Bible that insists upon this quality and degree of conduct was never written by human hand; the hand was but the clerk, the writer was the eternal God.
What is the upshot? “Therefore.” We were sure to come upon that word sooner or later. That is God’s grand connective word: “Therefore also will I make thee sick in smiting thee.” What is the meaning of this sentence? The allusion is to the fact that the oppressors had made other people heart-sick. The poor had come to them and been repulsed; the poor had sought a proper measure, and had been treated to measure that was short; cases of charity and righteousness had been submitted, and had been treated with contempt, and men turned away heart-sore and heart-sick. You can only understand some diseases by having them. There are some persons who cannot understand that you may have some complaint which they never had; they think it is affectation: but if you happen to have just the complaint they have they are not without a certain measure of sympathy. Here are men who made others sick made sick themselves. “As I have done unto others, so hath the Lord requited me”: I put out the poor man’s fire, and now, though my cellar be full of coals, I cannot open the door, and I who have a colliery at my disposal shiver with cold.
A curious kind of punishment is mentioned in detail,
“Thou shalt eat, but not be satisfied” [We are very learned about diabetes here it is: eating all day long, and the eating ending in nothing. If a man have diabetes he sends for the physician; but what about his diabetes of the soul?]; “and thy casting down shall be in the midst of thee” [there shall be a wolf called hunger in the kennel of thy heart], “and thou shalt take hold” [of thine own property, and cannot claim it or carry it], “but shalt not deliver; and that which thou deliverest” [by thy skill as huntsman] “will I give up to the sword. Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine” [everything going to waste in life] ( Mic 6:14-15 ).
Mark the vexation of it sowing, and not reaping; sowing, and somebody else reaping. Here is the uncontrollable element in life. A man says, I certainly did tread out the olives, and I have not a small vessel full of oil with which to anoint myself: working for others, the slave of slaves. We see this every day. We need not invoke the supernatural in any merely metaphysical sense in order to substantiate this as a fact; it is the common experience of life. Men put money into bags, and go for the money, and it is not there. Why is it not there? The prophet explains that there were holes in the bag, and the money went right through. You have heard of a man all day long trying to draw water out of a well with a sieve. How industrious he is! See, the sieve goes down, the wheel is turned, and the sieve is brought up, and there is no water in it. It is a mystery. Not at all. Why is there no water? Because the vessel is a sieve; the water runs out as quickly as it runs in. You have heard of one who was rolling a stone up the hill all day, and the more it was rolled up the more it rolled down, and at night it was exactly where it was before the process of rolling began. Worthless labour, useless labour, vexatious labour. Thus doth God puzzle and bewilder and perplex men. Now, they say, it is done. Where is it? Gone! Do not suppose that wrong can ever come right; do not imagine that God can ever be outwitted. Come into the harmonic relation of things. Do not start some little solar system of your own. Why should you play the fool too much? You can do nothing. All the divine government is fixed, and is moving on to its purpose, and you can do nothing to hinder it; it will just roll over your poor bones, and there shall not be one speck of powder left. It is hard for thee to kick against the pricks. It is an awful situation, indeed, to be always going against gravitation. And what a fool is he who says, I will make a little earth of my own, and I will light it by a principle which I have invented and patented, and I will set up an independent empire. The only answer to that man is, Do it. By no means reason with him. A man who can make the proposition is not below reason or above reason he is simply not in reason at all. Tell him to do it, and when he has done it to send for you, and you will look at it. No. There is a scheme of things, a grand sphere, with a wondrous globe symbolising completeness and symbolising motion. Globes were not made to stand still; squares may try to rest on one side, but globes have nothing to rest on, they were meant to whirl and curve. A globe flies; it is a mystery of wings, and the Lord hath set all things in circles. He knows nothing about our straight lines, and our detailed and intermediate geometry, in which we please ourselves with divers figures. He knows the circuit, the sum and mystery of things, and if we will not enter into his circular motion, his wonderful scheme of sun within sun, constellation within constellation, and system within system, we shall be dropped out. And where, where shall we drop to?
Fuente: The People’s Bible by Joseph Parker
Mic 6:9 The LORD’S voice crieth unto the city, and [the man of] wisdom shall see thy name: hear ye the rod, and who hath appointed it.
Ver. 9. The Lord’s voice crieth unto the city] Or, shall cry, viz. by his prophets. , said the heathen. God loves to forewarn, to warn before he woundeth, to foretell a judgment before he inflicteth it. He had shown his people what was good, and what he required of them; but to little purpose, through their unteachableness and stubbornness. He threateneth, therefore, here to take another course with them.
And the man of wisdom shall see thy name
Hear ye the rod
And who hath appointed it
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Mic 6:9-16
9The voice of the LORD will call to the city
And it is sound wisdom to fear Your name:
Hear, O tribe. Who has appointed its time?
10Is there yet a man in the wicked house,
Along with treasures of wickedness,
And a short measure that is cursed?
11Can I justify wicked scales
And a bag of deceptive weights?
12For the rich men of the city are full of violence,
Her residents speak lies,
And their tongue is deceitful in their mouth.
13So also I will make you sick, striking you down,
Desolating you because of your sins.
14You will eat, but you will not be satisfied,
And your vileness will be in your midst.
You will try to remove for safekeeping,
But you will not preserve anything.
And what you do preserve I will give to the sword.
15You will sow but you will not reap.
You will tread the olive but will not anoint yourself with oil;
And the grapes, but you will not drink wine.
16The statutes of Omri
And all the works of the house of Ahab are observed;
And in their devices you walk.
Therefore, I will give you up for destruction
And your inhabitants for derision,
And you will bear the reproach of My people.
Mic 6:9 The voice of the LORD The message begins in line 3 and continues to Mic 6:16. This word voice (BDB 876) is used several times for God speaking (cf. Exo 19:19; 1Ki 19:13; Isa 6:8; Eze 10:5). The NJB has He thunders to the city, which alludes to Exo 19:13; Exo 19:16.
the city This refers to Jerusalem, the special place where YHWH caused His name to dwell (cf. Deu 12:5; Deu 12:11), the location of the temple.
it is sound wisdom to fear Your name The phrase is a comment from Micah or a later editorial addition (omitted in JB and NJB). It was a wisdom saying. The NRSV puts it in brackets.
The Hebrew term (BDB 444) translated sound wisdom is a technical term used in wisdom literature (cf. Job 11:6; Job 12:16; Job 26:3; Pro 2:7; Pro 3:21; Pro 8:14; Pro 18:1; Isa 28:29).
The term fear is an emendation from the Hebrew to see (BDB 906, cf. NKJV) following the Septuagint (BDB 431), which fits the context better and is found in NASB, RSV, NRSV, TEV, NEB, REB, NIV.
The word name stands for the person of God (BDB 1027, cf. Gen 4:26; Gen 12:8; Gen 13:4; Gen 21:33; Act 7:59; Act 9:14; Act 9:21; Act 22:16; Rom 10:9-13; 1Co 1:2; 2Ti 2:22).
Hear This (BDB 1033, KB 1570) is a Qal IMPERATIVE. The NKJV has Hear the Rod!; NIV has Heed the rod.
O tribe This follows the Septuagint. The Masoretic Text has rod (BDB 641, i.e., shepherd’s staff, cf. Exo 4:17; Isa 10:5). The Hebrew root can mean (1) rod; (2) staff; (3) branch; or (4) tribe. God addresses His people’s social exploitations of the poor and needy covenantal brothers and sisters (cf. Mic 6:12).
NASBWho has appointed its time
NKJVWho has appointed it
NRSV. . .an assembly of the city
TEVyou people who have assembled in the city
NJB. . .of assembled citizens
The NASB and NKJV follow the Hebrew text while the NRS, TEV, and NJB choose an emendation (not in the LXX).
If the MT is followed it speaks of God’s sovereign establishment of Jerusalem and His judgment of it!
Mic 6:10
NASBIs there yet a man in the wicked house
NKJVAre there yet the treasures of wickedness
NRSVCan I forget the treasures of wickedness
TEVIn the houses of evil people and treasures
NJBCan I overlook the false measure
The first word in the MT is uncertain:
1. are there (MT, NKJV)
2. can I forget (NRSV)
3. can I bear (NJB)
The context of false scales (i.e., Mic 6:10-11) seems to demand revocalization (change of the vowels but not consonants) of the Masoretic Text to the commercial metaphor (cf. Mic 6:11). The MT is in the form of a question which expects a yes answer.
Mic 6:10-11 short measure. . .wicked scales. . .deceptive weights The MT of Mic 6:11 is in the form of a question, but expects a no answer. These are examples of commercial cheating (cf. Hos 12:7; Amo 8:5). For a full discussion of Hebrew weights and measures see Special Topic: Ancient Near East Weights and Volumes .
Mic 6:12 the rich Micah’s message to the privileged, powerful, influential, and wealthy covenant citizens is very similar to that of Amos’. Notice how line 2 and line 3 are parallel. All three lines are a summary of Mic 6:9-10 and the opposite of Mic 6:8.
Mic 6:13-15 God will judge the people of Jerusalem by siege and exile. All their ill-gotten gains will be enjoyed by others. Notice the reason for these actions is not the weakness of YHWH in protecting His people from foreign gods, but their sin (cf. Mic 6:13 b,16)!
Mic 6:13
NASB, NKJVI will make you sick
NRSV, TEV,
NJBI have begun to strike you down
The NASB and NKJV follow the MT; the others follow the Septuagint, Peshitta, and Vulgate.
Desolating you This term (BDB 1030, KB 1563, Hiphil INFINITIVE ABSOLUTE) is found in many Akkadian medical texts translated paralyze, numb and lame. Therefore, the first two lines of poetry in Mic 6:13 have a medical metaphor related to sinning covenant people.
Mic 6:14
NASByour vileness will be in your midst
NKJVhunger shall be in your midst
NRSVthere shall be a gnawing hunger within you
TEVyou will still be hungry
NJB——–
The problem is the term vileness or empty (i.e., hunger, BDB 445). Its meaning is uncertain. KB (446) has to be dirty. The Peshitta translates it as filth (i.e., dysentery). It is also uncertain if it refers to (1) an individual or (2) the sinful society.
NASBYou will try to remove for safekeeping
NKJVYou may carry some away
NRSVyou shall put away
TEVyou will carry things off
NJByou will store up
The VERB remove (BDB 690 I, KB 744, Hiphil [this form is used everywhere also in the OT of moving a boundary stone] JUSSIVE) is understood to be an attempt to hide possessions or valuables for safe keeping, but it will not be effective!
The next line of poetry uses the VERB preserve or save (BDB 812), which was used in Isa 5:29 of a lioness licking her food to preserve it. The NKJV seems to follow this scavenger metaphor, as does the NET Bible.
Mic 6:15 sow but. . .not reap This is part of the curse for breaking the covenant (cf. Deu 28:30 ff).
will not anoint yourself with oil Olive oil had many purposes in the ancient Near East. One of them was to rub on the skin in preparation of a social event. It was a symbol of happiness and joy. The lack of oil was seen as a divine judgment (cf. Deu 28:40).
NASB, NRSV,
NJBgrapes
NKJVsweet wine
TEVwine
This is the Hebrew term for new wine (BDB 440). See Special Topic at Amo 6:6.
Mic 6:16 Omri This was a politically effective king (cf. 1Ki 16:21-28, for dates of reign see Appendix). His name became the common name for the Northern Ten Tribes in the Assyrian records (i.e., House of Omri). This title became a symbol for their godless living. It characterized Judah (e.g., 2Ki 17:19; 2Ki 17:22)!
Ahab This is Omri’s son who married Jezebel, who brought numerous prophets of Ba’al and Asherah into Samarian society (cf. 1Ki 16:29-34; 1 Kings 18; 1Ki 21:25, for dates of reign see Appendix).
NASBderision
NKJV, NRSVhissing
TEVdespise
NJBa laughing-stock
This is the Hebrew word hissing (BDB 1056), which was a cultural way of showing disgust and rejection (cf. 2Ch 29:8; Jer 19:8; Jer 25:9; Jer 25:18; Jer 29:18; Jer 51:37).
NASB, NKJVyou will bear the reproach of My people
NRSVso you shall bear the scorn of my people
TEVPeople everywhere will treat you with contempt
NJBhence you will endure the scorn of other peoples
The different translation options are based on:
1. The MT – NASB, NKJV, NRSV
2. The Septuagint – TEV, NJB
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did God bring His people to court?
2. Why are Mic 6:6-7 so upsetting?
3. Is God concerned with our business life?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
city. Put by Figure of speech Metonymy (of the Subject), App-6, for the inhabitants.
the man of wisdom shall see Thy name = [such as would have] true stability (or safety) will regard Thy name. The Mugah Codex, quoted in the Massorah (App-30), reads: “such as revere”.
wisdom. Hebrew. tushiyah. See note on Pro 2:7.
Thy. The Septuagint reads: “and He (the LORD) will save such as revere His name”.
rod. Hebrew. matteh = staff (for support or chastisement). Not the same word as in Mic 5:1; Mic 7:14. Either put by Figure of speech Metonymy (of Cause), App-6, for the chastisement inflicted, or supply the Ellipsis thus: “hear ye the rod, and [Him] Who hath appointed [the chastisement]. “The suffix of the verb, “it”, is feminine; while “rod” is masculine. Therefore we may supply “chastisement “(Hebrew. tokahath), which is feminine.
Fuente: Companion Bible Notes, Appendices and Graphics
Mic 6:9-16
GODS JUSTICE DEMANDS THE WICKED BE PUNISHED (Mic 6:9-16)
Mic 6:9-12 . . .
The prophet, speaking with the voice of the Lord, calls upon the city, Jerusalem, to see the reason why He must punish her wickedness.
WISDOM SHALL SEE THY NAME(Mic 6:9)
The Septuagint, Vulgate and Syriac texts all have fear rather than see. Pro 9:10 tells us the fear of Jehovah is the beginning of wisdom. The course of wisdom is to seriously heed Gods warnings. He is God and is therefore perfectly capable of doing what He says He will do.
HEAR THE ROD ( Mic 6:9)(b)
The warning has been given. Micah entreats the people to hear the rod before it falls, before they feel it. They are also entreated to hear Him Who has appointed this punishment for His children. Gods messengers are ever required to explain Gods providences and to quicken and direct men to learn the lessons taught by them.
Zerr: Mic 6:9. The declaration in the preceding verse is by the voice of the Lord, and a wise man will recognize the name of Jehovah in it. Hear ye the rod means to take heed to the chastening rod of the Almighty, and realize that it was He who appointed it.
SHALL I BE PURE? (Mic 6:10-12)
Those who had wealth and power abused it. Those who did not have such advantages found other means of defrauding those with whom they dealt. If they could not use force and violence they used fraud and deceit. False weights and measures and deliberate lies were common devices for making a good bargain. They even spoke falsely concerning God. (Cp. Eze 8:12) How can God remain pure and yet withhold righteous judgment from such people? Can He be pure and go along with such ethics? This is ever the dilemma of Gods justice and mercy.
Zerr: Mic 6:10. The question form of accusation is again used in this verse. Treasures of wickedness refers to the gain the leaders held which they obtained unjustly from the poor. Scant measure signifies one of the means by which the poor were defrauded out of their possessions. It was by tampering with the legal scales and weights to be used in business transactions. (See Amo 8:5.)
It is very popular today to believe a God of mercy is not capable of stern judgment. There have been other times (e.g. the Puritan era) when it seems to have been believed that a just God could not possibly be merciful. To the informed Christian, or for that matter the informed Jew, the answer has always been Gods Messiah. This is the message of Rom 3:21-26. It is also the message of Micah as he alternately warns of judgements and promises Messiahs coming.
Zerr: Mic 6:11, Shall I count them pure is rendered “shall I be pure in the margin, and the American Standard Version also gives us that rendering. Moffatt translates it Song of Solomon 1 condone wrong balances? The thought is that if God were to tolerate or accept the dishonest dealings of the people, then He would not be pure from such evils either. Mic 6:12 is a direct charge against the rich men in the nation. That was not because they were rich but because they had obtained their wealth by violence against the poor and helpless. The people were not entirely free from guilt, for they did not make the protest they should but seemed to defend the unrighteous deeds of the very ones who were robbing them, even doing it with speeches of falsehood. The explanation of the strange attitude is indicated by Jer 5:31 and Mic 3:5. In order to avoid any unpleasant predictions and other teaching from the prophets, the people were willing to be defrauded and would even He about it. This was their bribe to induce the wicked leaders to keep their unpleasant and un-wanted predictions to themselves.
Mic 6:13-16 . . .
THEREFORE I ALSO HAVE SMITTEN THEE (Mic 6:13)
The persistent fact of sin is a prime factor in Micahs message. He did not see it as mere maladjustment or even failure to attain to some objective religious standard. Sin is against the person of God. It is unfaithfulness to His covenant, it is disloyalty to His purpose, it is disobedience to His authority. Exploitation of the poor, bribery, drunkenness, harlotry, idolatry are evil because they are an affront to a moral, ethical God! The God Who cannot give countenance to sin will not save from destruction those who persist in it. He will not abandon His mercy. The remnant will be redeemed and received by the Messiah. But aside from the Messiah, and until He comes, Gods rebellious people can expect to reap the consequences of their own evil ways.
Zerr: Mic 6:13. The common people were destined also to feel the wrath of God because of their falsehood In behalf of the wicked leaders. They were to be made sick in that many disappointments would come to them in their experiences of life.
. . . EAT . . . NOT BE SATISFIED
As they have swallowed down the riches of ill-gotten gain, so they shall vomit them up again. (Cp. Job 20:15) Their unethical affluence will not bring them satisfaction. Such affluence never does. We are experiencing unparalleled social dissatisfaction in the midst of plenty in our time, largely because those who have been unconcerned for those who have not . . . and because much of our affluence has been gotten at the expense of the poor.
THY HUMILIATION SHALL BE IN THE MIDST OF THEE (Mic 6:14) (b)
Their country will not harbor and protect them. God can cast a nation down by what is in the midst of them. They shall not be able to preserve what they have by force nor recover what they will lose. Their tainted wealth shall be removed by a foreign sword.
Zerr: Mic 6:14. This verse is an indefinite list of the reverses that were to be inflicted upon the people even while they were occupying their owm land. These details could have occurred in so many forms that I do not have any specific history upon it.
THOU SHALT SOW, BUT SHALL NOT DRINK WINE (Mic 6:15)
Either their crops will be blasted and withered until there is nothing to reap, or an enemy shall come and reap what they have sown. When they are carried away captive they will not return to harvest what they have tilled.
Zerr: Mic 6:15. Regardless of any disappointments that might come upon them in a general way as indicated in the preceding ver3e, we are sure that the present one was fulfilled literally when the nation was taken into exile and the foreign people reaped the benefit of the labors of their captives.
THE STATUTES OF OMRI ARE KEPT . . .
THE WORKS OF AHAB (Mic 6:16)(a)
Here Micah alludes to the idolatrous reign of Omri (1Ki 16:21 -f) as symbolic of the current unfaithfulness of the people. Omri had become king in the north, in the dynastic line of Jeroboam. He consolidated his power by defeating Tibni.
Omri reigned six years in Tirzah, after which he bought and fortified the hill of Samaria as his capital city.
It is said he did more evil than all his predecessors, beginning with Baal worship, that which was evil in the sight of Jehovah.
After a six year reign in Samaria, Omri died and was succeeded by his son, Ahab. Micah here refers to the works of the house of Ahab. What Bible student could be unfamiliar with the works of Ahab? It was he who married the infamous Jezebel whose missionary zeal for her god, Baal, puts the Israelites to shame in their apathetic neglect of Jehovah.
Micah here accuses Jerusalem of following the same idolatrous course as Omri and Ahab. In so doing, he presents us with another evidence that the chief concern of the prophet is to call the people away from idolatry and back to the covenant. There was all sorts of evil rampant in both kingdoms, but the root of it all-the fundamental reason for Gods wrath against them-was their going off after Baal and in so doing breaking their covenant with Jehovah.
The Law which made Israel a nation was primarily designed to preserve the covenant and to move it forward toward the time when God, in the fullness of time, would bless all the nations of the earth in Abrahams seed. The gross violations of the law which brought about the preaching of the pre-exilic prophets were simply symptoms of the much deeper and more significant unfaithfulness to the covenant.
Zerr: Mic 6:16. Statutes of Omri. He was not the only wicked king in Israel and I know of no special reason for citing him in this connection. It might be suggested, however, that he was the one who founded the City of Samaria as the final and permanent capital of the 10-tribe kingdom (1Ki 16:16). and a reference to that city in connection with the national policy was afterward a suggestion of evil. As a punishment for the keeping of the wicked statutes of Omri which he had adopted from Ahab, another wicked king, the Lord threatened to overthrow his people with desolation. That fact would be pleasing in the eyes of the heathen and cause them to hiss and reproach God’s people.
DESOLATION . . . HISSING . . . REPROACH
The desolation mentioned here is described vividly in Mic 3:12. The proud city of Jerusalem will lay in ruins for the seventy years of Babylonian captivity, and never again regain the splendor of her former glory.
The term hissing is reminiscent of Lam 2:15 -f. There the prophet depicts the sad wonder of those who pass by Jerusalem in her desolation. They clap their hands and suck their breath through closed teeth in expression of their amazement of the sad state of the city once called the perfection of beauty, the joy of the whole earth.
Because of their haughty claim to be Gods only people, while failing in their covenant relationship to Him, the Jews will bear the reproach which comes from such a claim. Because of their disgraceful use of the Law of Jehovah, that which should have been a great honor, i.e. their chosen people status, shall become the occasion of their being despised by the peoples of the earth.
Here, it would seem, is at least a partial key to the historic phenomena mistakenly called anti-semitism.
Questions
Jehovahs Controversy With His People
1. Micah chapters six and seven are composed of a series of __________.
2. Just as the sins of societys leaders filter down through all classes so __________ are applied to all people.
3. Jehovahs first controversy with His people is occasioned by their having forgotten __________.
4. Gods controversy with His people is before all creation because __________.
5. How does Micah connect the final section of his book to the first section?
6. In Mic 6:3-5 the __________ is made. In Mic 6:9 to Mic 7:6, the case will be __________.
7. The cry of Mic 6:3-5 is the plea of a __________.
8. Explain Micahs reference to Balaam. (Mic 6:5)
9. Why remember from Shittim to Gilgal? (Mic 6:5(b))
10. Show how Mic 6:1-5 is timely in our day.
11. What is alluded to by shall I give my first-born for my transgression? (Mic 6:7 (b))
12. Discuss Mic 6:8 in connection with Mat 26:16 and Heb 2:1-4,
13. Gods insistence upon faithfulness is not unreasonable when we remember __________ His __________ and __________.
14. How does Micah answer the question, what doth Jehovah require of thee? (Mic 6:8)
15. The __________ is the Bible quoted by Jesus and the apostles.
16. Mic 6:8 does not claim that __________ an attribute of Gods character is required of Gods people.
17. Rather than compassion, Micah insists that we are required to __________.
18. Discuss Mic 6:8 in connection with Mat 23:23.
19. Why must the outward forms of obedience always be expressive of inner reality?
20. Compare Mic 6:9 and Pro 9:10.
21. What is the significance of shall I be pure? Mic 6:10-12
22. The persistent fact of __________ is a prime factor in Micahs message.
23. Compare Mic 6:14 and Job 20:15.
24. What is meant by Mic 6:15?
25. What are the statutes of Omri? Mic 6:15(a)
26. Compare Mic 6:16(b) and Mic 3:12.
27. Discuss the historic phenomena known as anti-semitism in light of Mic 6:16.
28. Compare Mic 7:1-2(a) and Psa 14:1-2.
29. Discuss Mic 7:1-2 in light of Rom 3:9-18.
30. Mic 7:2(b) – Mic 7:4(a) refers to __________.
31. Compare Mic 7:2(b) – Mic 7:4(a) with 2Sa 23:6-7, Isa 55:13, and Eze 2:6.
32. Who are listed as those whom honest men cannot trust? (Mic 7:5-6)
33. Discuss Mic 7:5-6 in connection with Mat 10:35-36 and Luk 12:53.
34. Discuss Mic 7:7 in connection with Jos 24:14-15.
35. Despite the wickedness of his time, Micah is unshaken in the conviction that __________.
36. Discuss Mic 7:8-10 in light of Rom 8:31-39.
37. Compare Mic 7:9 to Psa 22:1-24 and Rom 7:24 to Rom 8:1.
38. What is meant by a day for rebuilding thy walls? (Mic 7:11-13)
39. If one requires proof of Micahs highest motives in writing his prophecies, his prayer for __________ provides it amply.
40. The nations shall see what and be ashamed?
Fuente: Old and New Testaments Restoration Commentary
Lord’s: Mic 3:12, Isa 24:10-12, Isa 27:10, Isa 32:13, Isa 32:14, Isa 40:6-8, Isa 66:6, Jer 19:11-13, Jer 26:6, Jer 26:18, Jer 37:8-10, Hos 13:16, Amo 2:5, Amo 3:8-15, Amo 6:1, Jon 3:4, Zep 3:2
and: 2Ki 22:11-20, Psa 107:43, Pro 22:3, Isa 26:11, Hos 14:9
the man of wisdom shall see thy name: or, thy name shall see that which is wisdom, Exo 34:5-7, Psa 9:16, Psa 48:10, Psa 83:18, Isa 30:27
hear: 2Sa 21:1, Job 5:6-8, Job 5:17, Job 10:2, Isa 9:13, Isa 10:5, Isa 10:6, Jer 14:18-22, Lam 3:39-42, Joe 2:11-18, Amo 4:6-12, Jon 3:5-10, Hag 1:5-7, Rev 3:19
Reciprocal: Lev 14:34 – I put the plague of leprosy Jdg 3:20 – I have 1Ch 12:32 – understanding of the times 2Ch 33:12 – And when Job 23:14 – appointed Psa 94:12 – teachest Ecc 7:14 – but Isa 2:1 – saw Isa 18:3 – see ye Isa 42:23 – will give Isa 48:6 – hast heard Jer 2:31 – see ye Jer 47:7 – hath he Eze 7:9 – the Lord Eze 33:29 – because Joh 7:37 – and cried Rev 1:12 – see
Fuente: The Treasury of Scripture Knowledge
Mic 6:9. The declaration in the preceding verse is by the voice of the Lord, and a wise man will recognize the name of Jehovah in it. Hear ye the rod means to take heed to the chastening rod of the Almighty, and realize that it was He who appointed it.
Fuente: Combined Bible Commentary
Mic 6:9. The Lords voice crieth Either by his judgments, each of which is his voice, or by his prophets; unto the city To every city in Israel and Judah, but principally to Jerusalem and Samaria. The man of wisdom Every wise man; shall see thy name Will perceive God in that cry. Hear ye the rod, and who hath appointed it Who hath chosen it out, and strikes with it; that is, Hear ye the voice of God in the punishments he is now sending. Or, Hear what severe judgments are threatened against you, and who it is that threatens them, and is able to put them in execution.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Mic 6:9-16. Commercial Dishonesty and its Punishment.This rather corrupt passage is quite distinct from Mic 6:1-8. It may have been written by Micah, and forms a parallel to his denunciation of agrarian dishonesty in Mic 2:1 ff. But it might equally well belong, e.g. to the time of Mal 3:5 (c. 450) in respect of the sins which are denounced and the threat of their punishment. Let Jerusalem listen to Yahweh, who asks concerning the wealth of the wicked, and the dishonest means by which it has been acquired (Deu 25:14, Pro 20:10, Amo 8:5). He will punish these sins by the sufferings of famine (Lev 26:26, Deu 28:38 ff.), and by plunder and slaughter at the hands of an enemy. The foe shall intervene between the sowing and the harvest, between the pressing out of the oil from the olives (Thomson, op. cit., p. 207) and its personal use (Rth 3:3), between the treading of the grapes (Isa 16:10; Isa 63:2) and the joy of drinking the wine. These are the consequences of such unjust conduct as that of Ahab towards Naboth; the result is the desolation of the city and the scorn of the peoples (LXX for my people).
Mic 6:9. hear ye the rod yields no good sense; read with Wellhausen and others, after LXX and Targum, Hear, O tribe, and the assembly of the city.wisdom will see thy name also yields no sense, and is probably a gloss; the LXX suggests that its original was Wisdom is it to fear thy name.
Mic 6:10. abominable means accursed (cf. Deu 25:16). Omit yet, as a corrupt fragment of the emended clause in Mic 6:9, and read Can I forget for Are there. The ephah was a dry measure of about a bushel.
Mic 6:11. VSS read Shall he (i.e. anyone) be pure.
Mic 6:13. The perfects are prophetic; read, perhaps, I will begin to smite, with LXX.
Mic 6:14. humiliation and the mg. are guesses for the unknown Hebrew word, which LXX renders it will be dark.
Mic 6:16. statutes means customs (cf. Jer 10:3, mg.); the historical reference is apparently to 1 Kings 21, as typical of the Omri dynasty, rather than to the offences against Yahwistic religion condemned in 1Ki 16:25; 1Ki 16:30 f.
Fuente: Peake’s Commentary on the Bible
6:9 The LORD’S voice crieth unto the {h} city, and [the man of] wisdom shall see thy name: hear ye the rod, and who hath appointed it.
(h) Meaning, that when God speaks to any city or nation, the godly will acknowledge his majesty and not consider the mortal man that brings the threatening, but God that sends it.
Fuente: Geneva Bible Notes
C. The Lord’s sentence of judgment 6:9-16
The Lord became specific about Israel’s sins, as a prosecuting attorney, and then announced His verdict, as a judge.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Israel’s sins 6:9-12
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Micah announced that Yahweh would call to the city of Jerusalem; He would declare something important to the people of that town, Micah’s audience of Judeans. They would be wise to hear Him and to fear Him because of who He is (cf. Mic 6:1; Mic 3:1; Pro 1:7). The Lord summoned His people, the tribe of Judah, to hear Him because it was He who had sovereignly chosen them.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THE SIN OF THE SCANT MEASURE
Mic 6:9-16; Mic 7:1-6
THE state of the text of Mic 6:9-16; Mic 7:1-6 is as confused as the condition of society which it describes: it is difficult to get reason, and impossible to get rhyme, out of the separate clauses. We had best give it as it stands, and afterwards state the substance of its doctrine, which, in spite of the obscurity of details, is, as so often happens in similar cases, perfectly clear and forcible. The passage consists of two portions, which may not originally have belonged to each other, but which seem to reflect the same disorder of civic life, with the judgment that impends upon it. In the first of them, Mic 7:9-16, the prophet calls for attention to the voice of God, which describes the fraudulent life of Jerusalem, and the evils He is bringing on her. In the second, Mic 7:1-6, Jerusalem bemoans her corrupt society; but perhaps we hear her voice only in Mic 7:1, and thereafter the prophets.
The prophet speaks:-
“Hark! Jehovah crieth to the city! (Tis salvation to fear Thy name!) Hear ye, O tribe and council of the city!”
God speaks:-
” in the house of the wicked treasures of wickedness, And the scant measure accursed? Can she be pure with the evil balances, And with the bag of false weights, Whose rich men are full of violence, And her citizens speak falsehood, And their tongue is deceit in their mouth? But I on my part have begun to plague thee, To lay thee in ruin because of thy sins. Thou eatest and art not filled,”
“But thy famine is in the very midst of thee! And but try to remove, thou canst not bring off And what thou bringest off, I give to the sword. Thou sowest, but never reapest; Treadest olives, but never anointest with oil, And must, but not to drink wine! So thou keepest the statutes of Omri, And the habits of the house of Ahab, And walkest in their principles, Only that I may give thee to ruin, And her inhabitants for sport-Yea, the reproach of the Gentiles shall ye bear!”
Jerusalem speaks:-
“Woe, woe is me, for I am become like sweepings of harvest, Like gleanings of the vintage-Not a cluster to eat, not a fig that my soul lusteth after. Perished are the leal from the land, Of the upright among men there is none: All of them are lurking for blood; Every man takes his brother in a net. Their hands are on evil to do it thoroughly. The prince makes requisition, The judge judgeth for payment, And the great man he speaketh his lust; So together they weave it out. The best of them is but a thorn thicket, {cf. Pro 15:19} The most upright worse than a prickly hedge. The day that thy sentinels saw, thy visitation, draweth on; Now is their havoc {cf. Isa 22:5} come! Trust not any friend! Rely on no confidant! From her that lies in thy bosom guard the gates of thy mouth. For son insulteth father, daughter is risen against her mother, daughter-in- law against her mother-in-law; And the enemies of a man are the men of his house.”
Micah, though the prophet of the country and stern critic of its life, characterized Jerusalem herself as the center of the nations sins. He did not refer to idolatry alone, but also to the irreligion of the politicians, and the Cruel injustice of the rich in the capital. The poison which weakened the nations blood had found its entrance to their veins at the very heart. There had the evil gathered which was shaking the state to a rapid dissolution.
This section of the Book of Micah, whether it be by that prophet or not, describes no features of Jerusalems life which were not present in the eighth century; and it may be considered as the more detailed picture of the evils he summarily denounced. It is one of the most poignant criticisms of a commercial community which have ever appeared in literature. In equal relief we see the meanest instruments and the most prominent agents of covetousness and cruelty the scant measure, the false weights, the unscrupulous prince, and the venal judge. And although there are some sins denounced which are impossible in our civilization, yet falsehood, squalid fraud, pitilessness of the everlasting struggle for life are exposed exactly as we see them about us today. Through the prophets ancient and often obscure eloquence we feel just those shocks and sharp edges which still break everywhere through our Christian civilization. Let us remember, too, that the community addressed by the prophet was, like our own, professedly religious.
The most widespread sin with which the prophet charges Jerusalem in these days of her commercial activity is falsehood: “Her inhabitants speak lies, and their tongue is deceit in their mouth.” In Mr. Leckys “History of European Morals” we find the opinion that “the one respect in which the growth of industrial life has exercised a favorable influence on morals has been in the promotion of truth.” The tribute is just, but there is another side to it. The exigencies of commerce and industry are fatal to most of the conventional pretences, insincerities, and flatteries which tend to grow up in all kinds of society. In commercial life, more perhaps than in any other, a man is taken, and has to be taken, in his inherent worth. Business, the life which is called par excellence Busyness, wears off every mask, all false veneer and unction, and leaves no time for the cant and parade which are so prone to increase in all other professions. Moreover the soul of commerce is credit. Men have to show that they can be trusted before other men will traffic with them, at least upon that large and lavish scale on which alone the great undertakings of commerce can be conducted. When we look back upon the history of trade and industry, and see how they have created an atmosphere in which men must ultimately seem what they really are; how they have of their needs replaced the jealousies, subterfuges, intrigues which were once deemed indispensable to the relations of men of different peoples, by large international credit and trust; how they break through the false conventions that divide class from class, we must do homage to them, as among the greatest instruments of the truth which maketh free.
But to all this there is another side. If commerce has exploded so much conventional insincerity, it has developed a species of the genus which is quite its own. In our days nothing can lie like an advertisement. The saying, “the tricks of the trade” has become proverbial. Everyone knows that the awful strain and harassing of commercial life are largely due to the very amount of falseness that exists. The haste to be rich, the pitiless rivalry and competition, have developed a carelessness of the rights of others to the truth from ourselves, with a capacity for subterfuge and intrigue, which reminds one of no, thing so much as that state of barbarian war out of which it was the ancient glory of commerce to have assisted mankind to rise. Are the prophets words about Jerusalem too strong for large portions of our own commercial communities? Men who know these best will not say that they are. But let us cherish rather the powers of commerce which make for truth. Let us tell men who engage in trade that there are none for whom it is more easy to be clean and straight; that lies, whether of action or of speech, only increase the mental expense and the moral strain of life; and that the health, the capacity, the foresight, the opportunities of a great merchant depend ultimately on his resolve to be true and on the courage with which he sticks to the truth.
One habit of falseness on which the prophet dwells is the use of unjust scales and short measures. The “stores” or fortunes of his day are “scores of wickedness,” because they have been accumulated by the use of the ‘lean ephah,’ the balances of wrong,” and “the bag of false weights.” These are evils more common in the East than with us: modern government makes them almost impossible. But, all the same, ours is the sin of the scant measure, and the more so in proportion to the greater speed and rivalry of our commercial life. The prophets name for it, “measure of leanness,” of “consumption” or “shrinkage,” is a proper symbol of all those duties and offices of man to man, the full and generous discharge of which is diminished by the haste and the grudge of a prevalent selfishness. The speed of modern life tends to shorten, the time expended on every piece of work, and to turn it out untempered and incomplete. The struggle for life in commerce, the organized rivalry between labor and capital, not only puts every man on his guard against giving any other more than his due, but tempts him to use every opportunity to scamp and curtail his own service and output. You will hear men defend this parsimony as if it were a law. They say that business is impossible without the temper which they call “sharpness” or the habit which they call “cutting it fine.” But such character and conduct are the very decay of society. The shrinkage of the units must always and everywhere mean the disintegration of the mass. A society whose members strive to keep within their duties is a society which cannot continue to cohere. Selfishness may be firmness, but it is the firmness of frost, the rigor of death. Only the unselfish excess of duty, only the generous loyalty to others, give to society the compactness and indissolubleness of life. Who is responsible for the enmity of classes, and the distrust which exists between capital and labor? It is the workman whose one aim is to secure the largest amount of wages for the smallest amount of work, and who will, in his blind pursuit of that, wreck the whole trade of a town or a district; it is the employer who believes he has no duties to his men beyond paying them for their work the least that he can induce them to take; it is the customer who only and ever looks to the cheapness of an article-procurer in that prostitution of talent to the work of stamping which is fast killing art, and joy, and all pity for the bodies and souls of our brothers. These are the true anarchists and breakers-up of society. On their methods social coherence and harmony are impossible. Life itself is impossible. No organism can thrive whose various limbs are ever shrinking in upon themselves. There is no life except by living to others.
But the prophet covers the whole evil when he says that the “pious are perished out of the land.” “Pious” is a translation of despair. The original means the man distinguished by “hesedh,” that word which we have on several occasions translated “real love,” because it implies not only an affection but loyalty to a relation. And, as the use of the word frequently reminds us, “hesedh” is love and loyalty both to God and to our fellowmen. We need not dissociate these: they are one. But here it is the human direction in which the word looks. It means a character which fulfills all the relations of society with the fidelity, generosity, and grace which are the proper affections of man to man. Such a character, says the prophet, is perished from the land. Every man now lives for himself, and as a consequence preys upon his brother. “They all lie in wait for blood; they hunt every man his brother with a net.” This is not murder which the prophet describes: it is the reckless, pitiless competition of the new conditions of life developed in Judah by the long peace and commerce of the eighth century. And he carries this selfishness into a very striking figure in Mic 7:4 : “The best of them is as a thorn thicket, the most upright” worse “than a prickly hedge.” He realizes exactly what we mean by sharpness and sharp-dealing: bristling self-interest, all points; splendid in its own defense, but barren of fruit, and without nest or covert for any life.