10<\/strong>. The denunciation is couched in the form of questions, to prick the conscience of the guilty ones.<\/p>\n Are there yet the treasures<\/em> ] i.e. Does the oppressor go on heaping up unjustly acquired spoil?<\/p>\n the scant measure<\/em> ] A particular measure is referred to, viz. the ephah (about three pecks, dry measure). The sin specified reminds us forcibly of Deuteronomy, where it is forbidden to have in one’s house ‘divers ephahs, a great and a small,’ and ‘a perfect and right ephah’ is prescribed (Deu 24:14-15<\/span>). Amos, too, Micah’s senior, speaks of those who longed for the expiration of the sabbath, ‘that they might set forth wheat, making the ephah small’ (Amo 8:5<\/span>).<\/p>\n Are there yet – <\/B>Still after all the warnings and long-suffering of God, the treasures of wickedness in the house of the wicked? Treasures of wickedness are treasures gotten by wickedness; yet it means too that he wicked shall have no treasure, no fruit, but his wickedness. He treasureth up treasures, but of wickedness; as James saith, Ye have heaped treasure together for the last days Jam 5:3<\/span>, that is, of the miseries that shall come upon them James 1<\/span>. The words stand over against one another; house of the wicked, treasures of wickedness; as though the whole house of the wicked was but a treasure-house of wickedness. Therein it began; therein and in its rewards it shall end. Are there yet? the prophet asks. There shall soon cease to be. The treasure shall be spoiled; the iniquity alone shall remain.<\/P> And the scant ephah – <\/B>(Literally, ephah of leanness the English margin) which is abominable? Scant itself, and, by the just judgment of God, producing scantness, emaciated and emaciating (See Mic 6:14<\/span>); as He says, He gave them their desire, and sent leanness withal into their soul Psa 106:15<\/span>; and James, it shall eat your flesh as it were fire Jam 5:3<\/span>. Even a pagan said, , Gain gotten by wickedness is loss; and that, as being abominable or accursed or, one might say, bewrathed, lying under the wrath and curse of God. Rib.: What they minish from the measure, that they add to the wrath of God and the vengeance which shall come upon them; what is lacking to the measure shall be supplied out of the wrath of God. The Ephah was a corn-measure Amo 8:5<\/span>, containing about six bushels; the rich, in whose house it was, were the sellers; they were the necessaries of life then, which the rich retailers of corn were selling dishonestly, at the price of the lives of the poor . Our subtler ways of sin cheat ourselves, not God. In what ways do not competitive employers use the scant measure which is accursed? What else is all our competitive trade, our cheapness, our wealth, but scant measure to the poor, making their wages lean, full and overflowing with the wrath of God?<\/P> <\/p>\n Mic 6:10-11<\/span><\/p>\n The scant measure which is abomination <\/em><\/p>\n Civic sins<\/strong><\/p>\n In these verses we have a sample of the crimes which abound in the city, and which would bring on the threatened judgment.<\/p>\n<\/p>\n 1. <\/strong>Here is fraud. Fraud is one of the most prevalent crimes in all cities.<\/p>\n 2. <\/strong>Here is violence. The rich men thereof are full of violence. Wealth has a tendency to make men arrogant, haughty, heartless, often inhuman.<\/p>\n 3. <\/strong>Here is falsehood. The inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth. There is scarcely a trade or profession carried on without deception. Fortunes are made by lies. Such are samples of the crimes prevalent in Jerusalem.<\/p>\n 1. <\/strong>Disease. Therefore also will I make thee sick in smiting thee. Crime is inimical to physical health and strength.<\/p>\n 2. <\/strong>Desolation. In making thee desolate because of thy sins. A desolate man is one who neither loves nor is loved; and sin produces this state. Few states of mind are more awful or more crushing than the sense of aloneness.<\/p>\n 3. <\/strong>Dissatisfaction. Thou shalt eat, but not be satisfied. Sin and satisfaction can never coexist.<\/p>\n 4. <\/strong>Disappointment. 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. A sinful soul can never get out of its labour that which it expects.<\/p>\n 5. <\/strong>Destruction. Thy casting down shall be in the midst of thee. Conclusion. Mark the law of retribution. Not more certain is it that the rivers follow the ocean, the planets the sun, than that suffering follows sin. (Homilist.<\/em>)<\/p>\n Verse 10<\/span>. Are there yet the treasures of wickedness<\/B><\/I>] Such as false balances and deceitful weights. See on Ho 12:7<\/span>. This shows that they were not DOING JUSTLY. They did not give to each his<\/I> due<\/I>.<\/P> <\/p>\n Are there yet? after so many express laws peremptorily forbidding, so many examples of punishments on such, after so many reproofs, menaces, and exhortations by so many prophets, dare you still do so unjustly? <\/P> Treasures of wickedness; gotten by injurious, oppressive courses, ill-gotten wealth; the wickedness wherewith they raked their wealth together is laid up with their wealth, as the like is said, Jam 5:3<\/span>. <\/P> In the house of the wicked: none have thought of restoring their ill-gotten goods; the wicked fathers, who heaped them together, laid them up in their houses, and the children retain them; the house, i.e. family, of these do as their fathers, store up violence, and so do directly contrary to the first rule, Mic 6:1<\/span>, to do justly. <\/P> The scant measure, which is less than standard; see Amo 8:5<\/span>; by which these unrighteous ones did both offend against God, and cozen their chapmen. <\/P> That is abominable; God abhors such injustice, Pro 11:1<\/span>; 20:10<\/span>,23<\/span>; Deu 25:13-16<\/span>. It is most hateful in his sight. <\/P> <\/p>\n 10. Are there yet<\/B>notwithstandingall My warnings. Is there to be no end of acquiring treasures bywickedness? Jehovah is speaking (Mic6:9<\/span>). <\/P> scant measure . . .abominable<\/B> (Pro 11:1<\/span>;Amo 8:5<\/span>).<\/P><\/p>\n Are there yet the treasures of wickedness the house of the wicked<\/strong>?…. There are; they continue there. This is the voice of the Lord by the prophet, and the language of the rod of correction to be heard, exposing the sins of the people, for which the Lord had a controversy with them; particularly their mammon of unrighteousness, the vast wealth, riches, and treasures, collected together by very wicked and unlawful ways and means; and which, instead of restoring them to the persons they had defrauded of them, they retained them in their houses, notwithstanding the reproofs of the prophets, and the corrections of the Almighty. Some render it, “is there not fire?” c. k that is, in the house of the wicked, because of the treasures of wickedness, that which consumes them; but Gussetius l interprets it of fornications and adulteries. Others render it, “is there yet a man?” c. m an honourable man, as Aben Ezra, who continues in his iniquity, after the Lord’s voice cries to the city; but Abendana interprets it of the prophet himself, continuing to reprove the wicked for their treasures of wickedness, and their other sins;<\/p>\n and the scant measure [that is] abominable<\/strong>? or “the ephah of leanness provoking to wrath” n; that is, a deficient measure, less than it should be; the “ephah” was a dry measure, and it was made small, as in Am 8:5<\/span>; and held less than it should; and this brought leanness and poverty upon those to whom they sold by it, as well as ruin upon themselves in the issue; for such practices as they were abominable and detestable to God; they stirred up his wrath, and brought destruction on those that used them. The Targum is,<\/p>\n “false measures that bring a curse.”<\/p>\n k , Sept. “adhuc ignis”, V. L. So Joseph Kimchi. l Ebr. Comment. p. 352. m “Adhuc num vir domo”, Montanus; “adhuc suntne viro domus improbi”, some in Drusius. So R. Sol. Urbin, fol. 37. 2. n “et ephah macilentiae indignatio a Deo proventura”, Tarnovius; “detestatus Domino”, Pagninus; “et ephah maciei abominatione digna”, Burkius.<\/p>\n The threatening words commence in Mic 6:10<\/span>; Mic 6:10-12<\/span> containing a condemnation of the prevailing sins. Mic 6:10<\/span>. “Are there yet in the house of the unjust treasures of injustice, and the ephah of consumption, the cursed one?<\/em> Mic 6:11<\/span>. Can I be clean with the scale of injustice, and with a purse with stones of deceit?<\/em> Mic 6:12<\/span>. That their rich men are full of wickedness, and their inhabitants speak deceit, and their tongue is falseness in their mouth.” <\/em> The reproof is dressed up in the form of a question. In the question in Mic 6:10<\/span> the emphasis is laid upon the , which stands for that very reason before the interrogative particle, as in Gen 19:12<\/span>, the only other place in which this occurs. , a softened form for , as in 2Sa 14:19<\/span>. Treasures of wickedness are treasures acquired through wickedness or acts of injustice. The meaning of the question is not, Are the unjust treasures not yet removed out of the house, not yet distributed again? but, as Mic 6:10<\/span><\/em> and Mic 6:11<\/span> require, Does the wicked man still bring such treasures into the house? does he still heap up such treasures in his house? The question is affirmative, and the form of a question is chosen to sharpen the conscience, as the unjust men to whom it is addressed cannot deny it. , ephah of consumption or hungriness, analogous to the German expression “a hungry purse,” is too small an ephah (cf. Deu 25:14<\/span>; Amo 8:5<\/span>); the opposite of (Deu 25:15<\/span>) or (Lev 19:36<\/span>), which the law prescribed. Hence Micah calls it = in Pro 22:14<\/span>, that which is smitten by the wrath of God (equivalent to cursed; cf. Num 23:7<\/span>; Pro 24:24<\/span>). Whoever has not a full ephah is, according to Deu 25:16<\/span>, an abomination to the Lord. If these questions show the people that they do not answer to the demands made by the Lord in Mic 6:8<\/span>, the questions in Mic 6:11<\/span> also teach that, with this state of things, they cannot hold themselves guiltless. The speaker inquires, from the standpoint of his own moral consciousness, whether he can be pure, i.e., guiltless, if he uses deceitful scales and weights, – a question to which every one must answer No. It is difficult, however, to decide who the questioner is. As Mic 6:9<\/span> announces words of God, and in Mic 6:10<\/span> God is speaking, and also in Mic 6:12<\/span>, Mic 6:13<\/span>, it appears as though Jehovah must be the questioner here. But does not tally with this. Jerome therefore adopts the rendering numquid justificabo stateram impiam <\/em>; but in the kal<\/em> has only the meaning to be pure, and even in the piel<\/em> it is not used in the sense of niqqh<\/em>, to acquit. This latter fact is sufficient to overthrow the proposal to alter the reading into piel<\/em>. Moreover, “the context requires the thought that the rich men fancy they can be pure with deceitful weights, and a refutation of this delusive idea” (Caspari). Consequently the prophet only can raise this question, namely as the representative of the moral consciousness; and we must interpret this transition, which is so sudden and abrupt to our ears, by supplying the thought, “Let every one ask himself,” Can I, etc. Instead of we have the more definite mirmh<\/em> in the parallel clause. Scales and a bag with stones belong together; ‘abhanm <\/em> are the stone weights (cf. Lev 19:36<\/span>; Deu 25:13<\/span>) which were carried in a bag (Pro 16:11<\/span>). In Mic 6:12<\/span> the condemnation of injustice is widened still further. Whereas in the first clause the rich men of the capital (the suffix pointing back to in Mic 6:9<\/span>), who are also to be thought of in Mic 6:10<\/span>, are expressly mentioned, in the second clause the inhabitants generally are referred to. And whilst the rich are not only charged with injustice or fraud in trade, but with chamas <\/em>, violence of every kind, the inhabitants are charged with lying and deceit of the tongue. L e shonam <\/em> (their tongue) is not placed at the head absolutely, in the sense of “As for their tongue, deceit is,” etc. Such an emphasis as this is precluded by the fact that the preceding clause, “speaking lies,” involves the use of the tongue. L e shonam <\/em> is the simple subject: Their tongue is deceit or falsehood in their mouth; i.e., their tongue is so full of deceit, that it is, so to speak, resolved into it. Both clauses express the thought, that “the inhabitants of Jerusalem are a population of liars and cheats” (Hitzig). The connection in which the verse stands, or the true explanation of , has been a matter of dispute. We must reject both the combination of Mic 6:12<\/span> and Mic 6:13<\/span> (“Because their rich men, etc., therefore I also,” etc.), and also the assumption that Mic 6:12<\/span> contains the answer to the question in Mic 6:10<\/span>, and that precedes the direct question (Hitzig): the former, because Mic 6:12<\/span> obviously forms the conclusion to the reproof, and must be separated from what precedes it; the latter, because the question in Mic 6:11<\/span> stands between Mic 6:10<\/span> and Mic 6:12<\/span>, which is closely connected with Mic 6:10<\/span>, and Mic 6:12<\/span> also contains no answer to Mic 6:10<\/span>, so far as the thought is concerned, even if the latter actually required an answer. We must rather take as a relative, as Caspari does, and understand the verse as an exclamation, which the Lord utters in anger over the city: “She, whose rich men are full,” etc. “Angry persons generally prefer to speak of<\/em> those who have excited their wrath, instead of addressing their words to<\/em> them.”<\/p>\n Interpreters differ as to the word האש, eash: some think that it ought to be read האיש, eaish, with an addition of two letters, and render it, “Is it yet man?” But this would render the passage abrupt. Others translate, “Is there yet fire?” As though it was אש, ash; and they suppose that wealth, wickedly and unjustly got, is so called, because it consumes itself. But as this is against what grammar requires, I am more inclined to take their view, who think that האש, eash, is to be taken here for היש, eish, (172) , aleph being put for jod: and they rightly consider that the sentence is to be read as a question, Are there yet the treasures of wickedness in the house of the ungodly? If this view be approved, then we must consider the Prophet as proposing a question respecting a thing really monstrous, — How can it be that treasures, gathered by plunder and wickedness, still remain with you, since ye have been so often warned, and since God daily urges you to repentance? How great is your hardness, that no fear of God lays hold on your minds? But the meaning would not be unsuitable were we to regard God as a Judge examining them concerning a matter unknown, Are there still the treasures of impiety in the house of the ungodly? that is, “I will see whether the ungodly and wicked hide their treasures:” for God often assumes the character of earthly judges; not that any thing escapes his knowledge, but that we may know that he is not precipitant in deciding a question. This view, then, is by no means inappropriate, that is, that God here assumes the character of an earthly judge, and thus speaks, “I will see whether there are still treasures concealed by the ungodly; I will search their houses; I will know whether they have as yet repented of their crimes.” thus, then, may be understood the words of the Prophet, Are there yet the treasures of wickedness in the house of the ungodly? For God, as I have already said, shows that he would know respecting the plunders and the various kinds of cruelty which they had exercised. <\/p>\n He then adds, Is there the bare measure, that is, a measure less than it ought to be, which is detestable? (173) Then he says, <\/p>\n (172) One MS. Has היש, which no doubt is the true reading. The Septuagint has μηπυρ, which seems to have no sense whatever. Many copies have האיש, and this is the reading followed by Junius and Tremelius, and their version is this, — <\/p>\n Has any one still the house of a dishonest man? The treasures of dishonesty? And the small detestable ephah? <\/p>\n —<\/p>\n Ed. <\/p>\n (173) Literally it is, “And the ephah of detestable scantiness?” Marckius renders the words, “ Et ephah tenuitatis abominabilis ?” Henderson, “And the accursed scanty ephah? ” <\/p>\n CRITICAL NOTES<\/strong>.] <\/p>\n Mic. 6:10<\/span><\/strong>. Yet<\/strong>] notwithstanding warnings, treasures acquired by fraud and oppression. Scant]<\/strong> Lit. lean ephah, the measure forbidden (too small), not the right measure (Deu. 25:16<\/span>; Deu. 25:16<\/span>; Lev. 19:36<\/span>). Abom.]<\/strong> Smitten by God (Pro. 22:14<\/span>); cursed (Num. 23:7<\/span>; Pro. 24:24<\/span>). <\/p>\n Mic. 6:11<\/span><\/strong>. Pure<\/strong>] Men dream that they can be clean by sacrifices to God, in spite of daily sins. The prophet destroys this hope, reproves the rich for violence and the people for deceit. Bag]<\/strong> In which money and weights were carried (Deu. 25:13<\/span>; Pro. 16:11<\/span>). <\/p>\n COMMERCIAL IMMORALITY.Mic. 6:10-12<\/span><\/em><\/p>\n Here we have a special accusation of sins which procure the rod. Sins which are common in all ranks and committed after many admonitions. In social intercourse and business transactions covetousness, violence, and deceit prevailed. Riches were sought and acquired by cruel and unlawful means.<\/p>\n I. Fraud in the shops<\/strong>. Trickery has never lacked its representatives in all departments of trade. <\/p>\n 1. Dishonest dealings<\/em>. Wicked balances, and with the bag of deceitful weights. Rich sellers gave scant measure and short weight. They cheated and deceived the poor in the necessities of life. The law is violated in the present day. Are grocers, drapers, and corn-merchants always honest in business transactions? Why so many fines for colouring, adulteration, and fraud? Ye shall do no unrighteousness in judgment, in mete-yard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin shall ye have. <\/p>\n 2. Ill-gotten gains<\/em>. The treasures of wickedness in the house of the wicked. Wealth was sought by wickedness. The house was a store-room of vanity, a monument of injustice, and an abomination to God. To heap up wickedness is to treasure up wrath (Rom. 2:5<\/span>). Treasures of wickedness profit nothing (Pro. 10:2<\/span>). <\/p>\n II. Oppression in the market-place<\/strong>. For the rich men thereof are full of violence: not the poor out of distress, but the rich in covetousness and luxury, lived by violence. Dishonest bargains, hard dealings, and rapacity were daily events. Equity was ignored. Justice, the foundation of the state and the right of the citizen, was openly defied. Commerce was a means of gain, not of mutual help. National injustice was the fundamental sin of commercial life. Rank and power used in violence will crush the possessor. Robbery with authority will bring a curse. Envy thou not the oppressor (a man of violence, marg.), and choose none of his ways. <\/p>\n III. Falsehood in the month of the poor<\/strong>. The inhabitants thereof have spoken lies. <\/p>\n 1. This was a common practice<\/em>. As often as they speak, in daily intercourse and conversation, their tongue is deceitful (lit. deceit) in their mouth. Nothing but deceit, and deceit to ruin others and enrich themselves. <\/p>\n 2. This was a universal practice<\/em>. No exception is made. A population of liars, says one. It cannot be wrong for it is always done, It would be impossible to carry on business in any other way, are pleas to justify the conduct of some in trade. Christianity requires no concealment, no misrepresentation, but strict adherence to truth. No earthly tribunal, no ancient custom, can exempt from eternal justice. An honest man will be guilty of no fraud. The obligation of an honest man can never die, said De Foe. Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.<\/p>\n HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\n Mic. 6:10<\/span>. Treasures of wickedness<\/em>. I. Illegal in their acquisition. Gained, <\/p>\n 1. By dishonest means; Mic. 6:11<\/span>. He also has a false weight who judges not his neighbour with the same measure as himself [Lange<\/em>]. God requires exact justice in all our dealings, and therefore it is our duty to take care that the weights and the balance be just [Wells<\/em>]. Impositions; double-dealings; the hard bargain struck with self-complacent shrewdness (Pro. 20:14<\/span>)this is the false balance<\/em> forbidden alike by law (Lev. 19:35-36<\/span>), and gospel (Mat. 7:12<\/span>; Php. 4:8<\/span>). Men may commend its wisdom (Luk. 16:1-8<\/span>); God not only forbids, but he abominates<\/em> it (Pro. 11:1<\/span>) [Bridge<\/em>].<\/p>\n Mic. 6:10-12<\/span>. I. Men are apt to sin even after many admonitions. Are there yet treasures, &c. II. Men are apt to dream of Gods approbation in their sinful ways. Hence the challenge, Shall I count them pure? III. After they have enriched themselves by sinful ways they grow worse and openly oppress. Full of violence. But God is a righteous judge, and will not acquit the guilty (Exo. 34:7<\/span>). As men deal towards their fellow-men, so God deals with them. Neither will he help the evil-doers (Job. 8:20<\/span>).<\/p>\n ILLUSTRATIONS TO CHAPTER 6<\/p>\n Mic. 6:10-11<\/span>. Upright simplicity is the deepest wisdom, and perverse craft the merest shallowness [Barrow<\/em>]. No man is wise or safe but he that is honest. An upright posture is easier than a stooping one, because it is more natural, and one part is better supported by another; so it is easier to be an honest man than a knave [Skelton<\/em>].<\/p>\n Mic. 6:12-15<\/span>. Crafty counsels are joyful in the expectation, difficult in the management, and sad in the event [Tacitus<\/em>]. There is no law more just than that the contrivers of destruction should perish by their own acts. The deceiver is often ruined by deceit.<\/p>\n (10) The scant measure.<\/strong>Literally, the hateful ephah of leanness<\/em>i.e.<\/em>, less than it should be. The Jews were much addicted to the falsification of weights and measures. They made the ephah small, and the shekel great, falsifying the balances by deceit (Amo. 8:5<\/span>).<\/p>\n These expressions are all directed to one and the same end, namely, to teach Israel the enormity of his transgressions. Omri was a king in Israel, and so was Ahab, his son; both transgressors before the Lord, and yet their statutes were obeyed. How awful was it in Israel therefore to forget the Lord! 1Ki 16:23-33<\/span> .<\/p>\n Mic 6:10 Are there yet the treasures of wickedness in the house of the wicked, and the scant measure [that is] abominable?<\/p>\n Ver. 10. Are there yet the treasures of wickedness<\/strong> ] What yet? for all that ever I can say or do to the contrary? Though I cry out unto you by my word (and have set it on with my rod, that it might stick the better), Oh do not this abominable thing! is there yet unto every man a house of the wicked and treasures of wickedness (so some read it)? see Mic 2:2<\/span> . See Trapp on ” Mic 2:2 ” The Vulgate reads it (and Gualther disliketh it not), Is there yet fire in the house of the wicked? sc.<\/em> the fire of God’s wrath? and treasures of wickedness, as fuel cast upon it, to consume all? see Jas 5:1-3<\/span> . Treasures of wickedness profit not, Pro 10:2<\/span> , since to heap up sin is to heap up wrath, Rom 2:5<\/span> , and to rake together ill-gotten goods is to carry home a fardel of plaguey clothes, and death with them. Ephraim said, “Yet I am become rich, I have found me out substance,” Hos 12:8<\/span> . But in so doing, Ephraim fed upon the wind, Mic 6:1<\/span> , yea, upon pestilential air; he daily increased lies and desolation, that is, such lying vanities as bring desolation and not consolation, desolationem potius quam consolationem<\/em> (Aug.), as hale hell at the heels of them (as we see in the parable of that wretched rich man, Luk 16:19-31 ); Animam ipsam incendio gehennae mancipant,<\/em> the fire that is in them shall feed upon their souls and flesh throughout all eternity. Out of doors, therefore, with these treasures of wickedness, by restoring them to the right owners, as Zaccheus did; and as Justinian the emperor, who would not put the vessels of the temple taken by Titus, and recovered from Gensericus, into the treasury, but restored them. <\/p>\n <\/p>\n And the scant measure that is abominable?<\/strong> ] Heb. the ephah of leanness, so called, both because it lacks its due proportion ( modius macilentus<\/em> ), and makes men lean, full of wrath; q.d.<\/em> you scant it to those you trade with, but God fills it up with his fierce wrath and indignation. See Amo 8:5<\/span> . See Trapp on “<\/em> Amo 8:5 “<\/em> <\/p>\n wickedness . . . wicked = lawlessness . . . lawless. Hebrew. rasha’. <\/p>\n the scant measure, &c. Note the word “abominable” below. In this form, only in Pro 22:14. <\/p>\n measure = ephah. See App-51. <\/p>\n abominable. Reference to Pentateuch. Out of six words thus rendered, Hebrew. za’am is chosen in Num 28:7, Num 28:8, Num 28:8, “defied” = abhorred. It occurs only eight times elsewhere. App-92. <\/p>\n Are: etc. or, Is there yet unto every man an house of the wicked, etc <\/p>\n the treasures: Jos 7:1, 2Ki 5:23, 2Ki 5:24, Pro 10:2, Pro 21:6, Jer 5:26, Jer 5:27, Amo 3:10, Hab 2:5-11, Zep 1:9, Zec 5:3, Zec 5:4, Jam 5:1-4 <\/p>\n and: Lev 19:35, Lev 19:36, Deu 25:13-16, Pro 11:1, Pro 20:10, Pro 20:23, Eze 45:9-12, Hos 12:7, Hos 12:8, Amo 8:5, Amo 8:6 <\/p>\n scant measure: Heb. measure of leanness <\/p>\n Reciprocal: Exo 20:15 – General Lev 6:2 – deceived Lev 25:14 – General Psa 10:3 – whom Pro 16:8 – great Ecc 5:8 – regardeth Isa 3:14 – ye have eaten Jer 17:11 – he that Eze 22:13 – thy dishonest Eze 45:10 – General Hos 4:2 – swearing Amo 2:6 – For three<\/p>\n 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 t.helr possessions. It was by tampering with the legal scales and weights to be used in business transactions. (See Amo 8:5.)<\/p>\n Mic 6:10-12. Are there yet the treasures of wickedness, &c. Notwithstanding all the express laws, the exhortations and reproofs given you upon this subject, and so many examples of punishment set before you; still are there many that use unjust and fraudulent means to enrich themselves? who keep scant measures to sell their goods by, which the law of God often declares to be an abomination to him? The reproof is the same with that of Amo 8:5, where see the note. Shall I count them pure with the wicked balances, &c. Shall I approve or acquit them, as if they were righteous? For the rich men thereof Namely, of the city, spoken of Mic 6:9; are full of violence Not only of fraud and injustice, but oppression, tyranny, and cruelty. And the inhabitants have spoken lies Have gone aside from truth, integrity, and fidelity, and have deceived each other by falsehood.<\/p>\n The Lord asked if there was still anyone in the wicked house of Judah who had treasures that he or she had accumulated through wicked behavior. For example, was there any seller who used a small ephah, one that was less than a true ephah? If so, this was evidence of not acting justly (Mic 6:8; cf. Lev 19:35-36; Deu 25:13-16; Amo 8:5). The ephah was a basket that held about six gallons of dry produce. Using a slightly smaller basket robbed the buyer of some product that he was purchasing for the price of an ephah. The implication of the question is that this practice was common in Jerusalem.<\/p>\n Are there yet the treasures of wickedness in the house of the wicked, and the scant measure [that is] abominable? 10. The denunciation is couched in the form of questions, to prick the conscience of the guilty ones. Are there yet the treasures ] i.e. Does the oppressor go on heaping up unjustly acquired spoil? … Continue reading “Exegetical and Hermeneutical Commentary of Micah 6:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22669","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22669","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22669"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22669\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22669"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22669"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22669"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Their variety.<\/p>\n
II. <\/strong>Their retribution. All these crimes are offensive to the Ruler of the universe.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
2. In opposition to Divine warning. II. Risky in their position. In the house of the wicked, which is exposed to danger and decay. III. Unsatisfactory in their nature. IV. Doomed in their existence. No power or combination of circumstances can keep them from the judgment of God.<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"