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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Jonah';
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Title = 'The Book of Micah';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 6';
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<p id="Chapter6" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 6
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<p id="Mic6_1"><a onclick="return mV('Mic',6,'1-16');">Mic 6:1-16</a>. APPEAL BEFORE ALL CREATION TO THE ISRAELITES TO TESTIFY, IF THEY CAN, IF JEHOVAH EVER DID AUGHT BUT ACTS OF KINDNESS TO THEM FROM THE EARLIEST PERIOD: GOD REQUIRES OF THEM NOT SO MUCH SACRIFICES, AS REAL PIETY AND JUSTICE: THEIR IMPIETIES AND COMING PUNISHMENT.
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<p><b>1. contend thou</b>—Israel is called by Jehovah to pie ad with Him in controversy. <a onclick="return mV('Mic',5,'11-13');">Mic 5:11-13</a> suggested the transition from those happy times described in the fourth and fifth chapters, to the prophet's own degenerate times and people.
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<br/><br><b>before the mountains</b>—in their presence; personified as if witnesses (compare <a onclick="return mV('Mic',1,2);">Mic 1:2</a>; <a onclick="return mV('Deu',32,1);">Deu 32:1</a>; <a onclick="return mV('Isa',1,2);">Isa 1:2</a>). Not as the <i>Margin,</i> "with"; as God's controversy is with Israel, not <i>with</i> them.
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<p id="Mic6_2"><b>2. Lord's controversy</b>—How great is Jehovah's condescension, who, though the supreme Lord of all, yet wishes to prove to worms of the earth the equity of His dealings (<a onclick="return mV('Isa',5,3);">Isa 5:3</a>; <a onclick="return mV('Isa',43,26);">43:26</a>).
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<p id="Mic6_3"><b>3. my people</b>—the greatest aggravation of their sin, that God always treated them, and still treats them, as <i>His people.</i>
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<br/><br><b>what have I done unto thee?</b>—save kindness, that thou revoltest from Me (<a onclick="return mV('Jer',2,5, 31);">Jer 2:5, 31</a>).
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<br/><br><b>wherein have I wearied thee?</b>—What commandments have I enjoined that should have wearied thee as irksome (<a onclick="return mV('1Jo',5,3);">1Jo 5:3</a>)?
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<p id="Mic6_4"><b>4. For</b>—<i>On the contrary,</i> so far from doing anything harsh, I did thee every kindness from the earliest years of thy nationality.
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<br/><br><b>Miriam</b>—mentioned, as being the prophetess who led the female chorus who sang the song of Moses (<a onclick="return mV('Exd',15,20);">Exd 15:20</a>). God sent Moses to give the best laws; Aaron to pray for the people; Miriam as an example to the women of Israel.
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<p id="Mic6_5"><b>5. what Balak...consulted</b>—how Balak plotted to destroy thee by getting Balaam to curse thee (<a onclick="return mV('Num',22,5);">Num 22:5</a>).
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<br/><br><b>what Balaam...answered</b>—how the avaricious prophet was constrained against his own will, to bless Israel whom he had desired to curse for the sake of Balak's reward (<a onclick="return mV('Num',24,'9-11');">Num 24:9-11</a>) [MAURER]. GROTIUS explains it, "how Balaam <i>answered,</i> that the only way to injure thee was by tempting thee to idolatry and whoredom" (<a onclick="return mV('Num',31,16);">Num 31:16</a>). The mention of "Shittim" agrees with this: as it was the scene of Israel's sin (<a onclick="return mV('Num',25,'1-5');">Num 25:1-5</a>; <a onclick="return mV('2Pe',2,15);">2Pe 2:15</a>; <a onclick="return mV('Rev',2,14);">Rev 2:14</a>).
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<br/><br><b>from Shittim unto Gilgal</b>—not that Balaam accompanied Israel from Shittim <i>to Gilgal:</i> for he was slain in Midian (<a onclick="return mV('Num',31,8);">Num 31:8</a>). But the clause, "from Shittim," alone applies to Balaam. "Remember" God's kindnesses "from Shittim," the scene of Balaam's wicked counsel taking effect in Israel's sin, whereby Israel merited utter destruction but for God's sparing mercy, "to Gilgal," the place of Israel's first encampment in the promised land between Jericho and Jordan, where God renewed the covenant with Israel by circumcision (<a onclick="return mV('Jos',5,'2-11');">Jos 5:2-11</a> ).
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<br/><br><b>know the righteousness</b>—Recognize that, so far from God having treated thee harshly (<a onclick="return mV('Mic',6,3);">Mic 6:3</a>), His dealings have been kindness itself (so "righteous acts" for <i>gracious,</i> <a onclick="return mV('Jdg',5,11);">Jdg 5:11</a>; <a onclick="return mV('Psa',24,5);">Psa 24:5</a>; <a onclick="return mV('Psa',112,9);">112:9</a>;).
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<p id="Mic6_6"><b>6. Wherewith shall I come before the Lord?</b>—The people, convicted by the previous appeal of Jehovah to them, ask as if they knew not (compare <a onclick="return mV('Mic',6,8);">Mic 6:8</a>) what Jehovah requires of them to appease Him, adding that they are ready to offer an immense heap of sacrifices, and those the most costly, even to the fruit of their own body.
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<br/><br><b>burnt offerings</b>— (<a onclick="return mV('Lev',1,'1-17');">Lev 1:1-17</a>).
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<br/><br><b>calves of a year old</b>—which used to be offered for a priest (<a onclick="return mV('Lev',9,2,3);">Lev 9:2-3</a>).
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<p id="Mic6_7"><b>7. rivers of oil</b>—used in sacrifices (<a onclick="return mV('Lev',2,1,15);">Lev 2:1, 15</a>). Will God be appeased by my offering so much oil that it shall flow in myriads of torrents?
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<br/><br><b>my first-born</b>— (<a onclick="return mV('2Ki',3,27);">2Ki 3:27</a>). As the king of Moab did.
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<br/><br><b>fruit of my body</b>—<i>my children,</i> as an atonement (<a onclick="return mV('Psa',132,11);">Psa 132:11</a>). The Jews offered human sacrifices in the valley of Hinnom (<a onclick="return mV('Jer',19,5);">Jer 19:5</a>; <a onclick="return mV('Jer',32,35);">32:35</a>; <a onclick="return mV('Eze',23,27);">Eze 23:27</a>).
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<p id="Mic6_8"><b>8. He</b>—Jehovah.
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<br/><br><b>hath showed thee</b>—long ago, so that thou needest not ask the question as if thou hadst never heard (<a onclick="return mV('Mic',6,6);">Mic 6:6</a>; compare <a onclick="return mV('Deu',10,12);">Deu 10:12</a>; <a onclick="return mV('Deu',30,'11-14');">30:11-14</a>).
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<br/><br><b>what is good</b>—"the good things to come" under Messiah, of which "the law had the shadow." The Mosaic sacrifices were but suggestive foreshadowings of His <i>better</i> sacrifice (<a onclick="return mV('Hbr',9,23);">Hbr 9:23</a>; <a onclick="return mV('Hbr',10,1);">10:1</a>). To have this "good" first "showed," or <i>revealed</i> by the Spirit, is the only basis for the superstructure of the moral requirements which follow. Thus the way was prepared for the Gospel. The banishment of the Jews from Palestine is designed to preclude the possibility of their looking to the Mosaic rites for redemption, and shuts them up to Messiah.
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<br/><br><b>justly...mercy</b>—preferred by God to sacrifices. For the latter being <i>positive</i> ordinances, are only <i>means</i> designed with a view to the former, which being <i>moral</i> duties are the <i>ends,</i> and of everlasting obligation (<a onclick="return mV('1Sa',15,22);">1Sa 15:22</a>; <a onclick="return mV('Hsa',6,6);">Hsa 6:6</a>; <a onclick="return mV('Hsa',12,6);">12:6</a>; <a onclick="return mV('Amo',5,22, 24);">Amo 5:22, 24</a>). Two duties towards <i>man</i> are specified—<i>justice,</i> or strict equity; and <i>mercy,</i> or a kindly abatement of what we might justly demand, and a hearty desire to do good to others.
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<br/><br><b>to walk humbly with thy God</b>—passive and active obedience towards God. The three moral duties here are summed up by our Lord (<a onclick="return mV('Mat',23,23);">Mat 23:23</a>), "judgment, mercy, and faith" (in <a onclick="return mV('Luk',11,42);">Luk 11:42</a>, "the love of God). Compare <a onclick="return mV('Jam',1,27);">Jam 1:27</a>. <i>To walk with God</i> implies constant prayer and watchfulness, familiar yet "humble" converse with God (<a onclick="return mV('Gen',5,24);">Gen 5:24</a>; <a onclick="return mV('Gen',17,1);">17:1</a>).
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<p id="Mic6_9"><b>9. unto the city</b>—Jerusalem.
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<br/><br><b><i>the man of</i> wisdom</b>—As in <a onclick="return mV('Pro',13,6);">Pro 13:6</a>, <i>Hebrew,</i> "sin" is used for "<i>a man of</i> sin," and in <a onclick="return mV('Psa',109,4);">Psa 109:4</a>, "prayer" for "<i>a man of</i> prayer"; so here "wisdom" for "<i>the man of</i> wisdom."
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<br/><br><b>shall see thy name</b>—shall regard Thee, in Thy revelations of Thyself. Compare the end of <a onclick="return mV('Mic',2,7);">Mic 2:7</a>. God's "name" expresses the sum-total of His revealed attributes. Contrast with this <a onclick="return mV('Isa',26,10);">Isa 26:10</a>, "will not behold the majesty of the Lord." Another reading is adopted by the <i>Septuagint, Syriac,</i> and <i>Vulgate,</i> "there is deliverance for those who <i>fear</i> Thy name." <i>English Version</i> is better suited to the connection; and the rarity of the <i>Hebrew</i> expression, as compared with the frequency of that in the other reading, makes it less likely to be an interpolation.
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<br/><br><b>hear...the rod,</b> etc.—Hear what punishment (compare <a onclick="return mV('Mic',6,13);">Mic 6:13</a>, etc. <a onclick="return mV('Isa',9,3);">Isa 9:3</a> 10:5, 24) awaits you, and from whom. I am but a man, and so ye may disregard me; but remember my message is not mine, but God's. Hear the rod when it is come, and you feel its smart. Hear what counsels, what cautions it speaks.
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<br/><br><b>appointed it</b>— (<a onclick="return mV('Jer',47,7);">Jer 47:7</a>).
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<p id="Mic6_10"><b>10. Are there yet</b>—notwithstanding all My warnings. Is there to be no end of acquiring treasures by wickedness? Jehovah is speaking (<a onclick="return mV('Mic',6,9);">Mic 6:9</a>).
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<br/><br><b>scant measure...abominable</b>— (<a onclick="return mV('Pro',11,1);">Pro 11:1</a> <a onclick="return mV('Amo',8,5);">Amo 8:5</a>).
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<p id="Mic6_11"><b>11. Shall I count them pure</b>—literally, "Shall I be pure with?" etc. <i>With the pure God shows Himself pure;</i> but <i>with the froward</i> God <i>shows Himself froward</i> (<a onclick="return mV('Psa',18,26);">Psa 18:26</a>). Men often are changeable in their judgments. But God, in the case of the impure who use "wicked balances," cannot be pure, that is, cannot deal with them as He would with the pure. VATABLUS and HENDERSON make the "I" to be "any one"; "Can I (that is, one) be innocent with wicked balances?" But as "I," in <a onclick="return mV('Mic',6,13);">Mic 6:13</a>, refers to Jehovah, it must refer to Him also here.
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<br/><br><b>the bag</b>—in which weights used to be carried, as well as money (<a onclick="return mV('Deu',25,13);">Deu 25:13</a> <a onclick="return mV('Pro',16,11);">Pro 16:11</a>).
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<p id="Mic6_12"><b>12. For</b>—rather, "Inasmuch as"; the conclusion "therefore," etc. following in <a onclick="return mV('Mic',6,13);">Mic 6:13</a>.
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<br/><br><b>thereof</b>—of Jerusalem.
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<p id="Mic6_13"><b>13. make <i>thee</i> sick in smiting</b>— (<a onclick="return mV('Lev',26,16);">Lev 26:16</a>, to which perhaps the allusion here is, as in <a onclick="return mV('Mic',6,14);">Mic 6:14</a> <a onclick="return mV('Psa',107,17);">Psa 107:17</a>, <a onclick="return mV('Psa',107,18);">18</a> <a onclick="return mV('Jer',13,13);">Jer 13:13</a>).
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<p id="Mic6_14"><b>14. eat...not be satisfied</b>—fulfiling the threat, <a onclick="return mV('Lev',26,26);">Lev 26:26</a> .
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<br/><br><b>thy casting down shall be in the midst of thee</b>—Thou shalt be cast down, not merely on My borders, but in the midst of thee, thy metropolis and temple being overthrown [TIRINUS]. Even though there should be no enemy, yet thou shalt be consumed with intestine evils [CALVIN]. MAURER translates as from an <i>Arabic</i> root, "there shall be <i>emptiness</i> in thy belly." Similarly GROTIUS, "there shall be a sinking of thy belly (once filled with food), through hunger." This suits the parallelism to the first clause. But <i>English Version</i> maintains the parallelism sufficiently. The casting down in the midst of the land, including the failure of food, through the invasion thus answering to, "Thou shalt eat, and not be satisfied."
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<br/><br><b>thou shalt take hold, but...not deliver</b>—Thou shalt take hold (with thine arms), in order to save [CALVIN] thy wives, children and goods. MAURER, from a different root, translates, "thou shalt remove them," in order to save them from the foe. But thou shalt fail in the attempt to deliver them (<a onclick="return mV('Jer',50,37);">Jer 50:37</a>).
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<br/><br><b>that which thou deliverest</b>—If haply thou dost rescue aught, it will be for a time: I will give it up to the foe's sword.
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<p id="Mic6_15"><b>15. sow...not reap</b>—fulfilling the threat (<a onclick="return mV('Lev',26,16);">Lev 26:16</a> <a onclick="return mV('Deu',28,'38-40');">Deu 28:38-40</a> <a onclick="return mV('Amo',5,11);">Amo 5:11</a>).
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<p id="Mic6_16"><b>16. statutes of Omri</b>—the founder of Samaria and of Ahab's wicked house; and a supporter of Jeroboam's superstitions (<a onclick="return mV('1Ki',16,'16-28');">1Ki 16:16-28</a>). This verse is a recapitulation of what was more fully stated before, Judah's sin and consequent punishment. Judah, though at variance with Israel on all things else, imitated her impiety.
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<br/><br><b>works of...Ahab</b>— (<a href= "#" onclick="return mV('1Ki',21,25);">1Ki 21:25</a>, <a onclick="return mV('1Ki',21,26);">26</a>).
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<br/><br><b>ye walk in their counsels</b>—Though these superstitions were the fruit of their king's "counsels" as a master stroke of state policy, yet these pretexts were no excuse for setting at naught the counsels and will of God.
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<br/><br><b>that I should make thee a desolation</b>—Thy conduct is framed so, as if it was thy set purpose "that I should make thee a desolation."
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<br/><br><b>inhabitants thereof</b>—namely, of Jerusalem.
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<br/><br><b>hissing</b>— (<a onclick="return mV('Lam',2,15);">Lam 2:15</a>).
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<br/><br><b>the reproach of my people</b>—The very thing ye boast of, namely, that ye are "My people," will only increase the severity of your punishment. The greater My grace to you, the greater shall be your punishment for having despised it, Your being God's people in name, while walking in His love, was an honor; but now the name, without the reality, is only a "reproach" to you.
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