Chapter 6

1 God’s controversy for unkindness, 6 for ignorance, 10 for injustice, 16 and for idolatry.

1. Contend. Micah is called upon to plead for his people before inanimate nature, the “mountains” and the “hills,” which have been silent witnesses of God’s gracious dealings with the Israelites and of their ingratitude.

2. O mountains. These were to act the part, as it were, of the jury.

3. What have I done? Compare Isa. 5:3, 4; Jer. 2:5, 21; John 10:32.

4. I brought thee. God defends His case by calling to mind some of the outstanding benefits He had bestowed upon His people. The Exodus was one of the signal evidences of His loving interest and care for His people (see Isa. 63:11–13; Amos 2:10).

Moses. The Lord provided specially qualified and inspired leadership for His people (Ps. 77:20; Hosea 12:13).

5. Consulted. Heb. yaФas, “to advise.” Balaam answered Balak’s request for a curse by pronouncing a blessing. For the narrative of Balak and Balaam see Num. 22–24.

From Shittim. It appears that a new clause is here introduced which may be indicated by preceding the phrase “from Shittim” by such words as “consider your passing over.” Shittim was the last stopping place of the Israelites before they crossed the Jordan (Joshua 3:1), and Gilgal the first encampment in the land of Canaan (Joshua 4:19). In their travel from Shittim to Gilgal the Israelites had crossed the Jordan, and had seen the marvelous interposition of God in their behalf (Joshua 3; 4).

6. Wherewith? Either a new section begins or the series of questions in vs. 6, 7 represents the people’s response to a revelation of their ingratitude. Opinions vary as to whether in the latter case the words were spoken in a spirit of self-righteousness or in a spirit of humility, with an acknowledgment of sin, accompanied by a sincere desire to know the necessary steps in propitiation. In any case they revealed a lack of understanding of the nature of God and of the only kind of service He accepts.

The high God. Literally, “the God of the height.” Compare Isa. 33:5; Isa. 57:15; 66:1.

Burn offerings. The ritual service provided for offerings of various types. These were designed to be illustrative of the various features of the plan of salvation. Of themselves, when not accompanied by a true spirit on the part of the offerer, the sacrifices were valueless and ritual an abomination (see on Isa. 1:11).

A year old. Heb. “sons of a year,” rendered in Lev. 9:3; Num. 7:17 “of the first year,” i.e., born in that year (see on Ex. 12:5), at least a week old (Lev. 22:27).

7. Thousands. As though such a large number would be sure to secure the greater favor of God, and so a greater disposition on His part to forgive sin.

Oil. Used in connection with meat (meal) offerings (Lev. 2:1, 4–7; Lev. 7:10–12; Num. 15:4).

Firstborn. Reference is here made to a pagan custom common in ancient times, which was forbidden to the Israelites, but was nevertheless practiced by some of their kings (Lev. 18:21; 20:2; 2 Kings 3:27; 16:3; 23:10; Ps. 106:37, 38; Jer. 7:31). The custom seems to have been based on the idea that God should receive man’s dearest and best, and that the value Heaven placed upon an offering was reckoned according to its cost. In spite of the declared sanctity of human life (Gen. 9:6), and the practice of redeeming the first-born son (Ex. 13:13), the influence of heathenism prevailed. The question here raised is rhetorical and, like the others, demands a negative answer.

8. Hath shewed thee. The answer Micah gave was not a new revelation and did not represent a change in the divine requirements. The objective of the plan of salvation, namely, the restoration in the human soul of the image of God, had been clearly revealed to Adam and a knowledge concerning this objective had been passed on to succeeding generations. This knowledge was confirmed through the personal testimony of the Spirit (see Rom. 8:16) and amplified through subsequent revelations of the prophets. The men of Micah’s day had the Pentateuch in writing, and doubtless other portions of the Bible, as well as the testimony of contemporary prophets such as Isaiah and Hosea (see Isa. 1:1; Hosea 1:1; cf. Micah 1:1).

However, the people seemed to have forgotten that outward observances are valueless without true godliness. One of the chief functions of the prophets was to teach the people that mere external religious practice could not substitute for internal character and obedience (1 Sam. 15:22; Ps. 51:16, 17; Isa. 1:11–17; Hosea 6:6; cf. Jer. 6:20; 7:3–7; John 4:23, 24). God desired not their substance but their spirit; not alone their worship but their will; not alone their service but their soul.

Justly. Heb. mishpat from the root shaphat, “to judge.” The plural form, mishpatim, generally translated “judgments,” is used of the additional precepts giving minute instructions as to how the Decalogue was to be kept (Ex. 21:1; see PP 364). To do mishpat is to order one’s life according to the “judgments” of God.

Mercy. Heb. chesed, a word describing a wide range of qualities as indicated by its various translations, such as “goodness,” “kindness,” “loving-kindness,” “merciful kindness,” “mercy.” For a discussion of chesed see Additional Note on Psalm 36.

To walk. When men walk with God (see Gen. 5:22; 6:9) they order their lives in harmony with the divine will.

Humbly. From the Heb. sanaФ, which in the form here found occurs only once. A suggested meaning besides “humbly” is “circumspectly,” “with caution,” “carefully.”

The objective of true religion is character development. Outward ceremony is of value only as it contributes to such development. But because it is often easier to render outward service than to change the evil propensities of the heart, men have ever been more ready to render external worship than to cultivate the graces of the soul. Thus it was with the scribes and Pharisees whom Jesus rebuked. They scrupulously guarded any infringement in the matter of tithing but neglected the “weightier matters of the law, judgment, mercy, and faith” (Matt. 23:23).

“To do justly, and to love mercy” is to act with justice and kindness. These are manward virtues and sum up the intent of the second table of the Decalogue (see on Matt. 22:39, 40). “To walk humbly with thy God” is to live in harmony with the principles of the first table of the Decalogue (see on Matt. 22:37, 38). This is Godward virtue. Love expressed in action with respect to God and to our fellow men is “good”; it is all that God requires, for “love is the fulfilling of the law” (Rom. 13:10).

9. Unto the city. Jerusalem is presumably meant. Verses 9–16 list the sins of Israel and the consequent judgments to fall upon the people.

Man of wisdom. The meaning of this clause is not clear. Various changes in the Hebrew have been suggested in an endeavor to remove the ambiguity. The LXX renders the clause, “He shall save those that fear his name.”

Rod. Heb. matteh, a word that describes a staff, or rod (Ex. 4:2, 4; etc.). If “staff” is meant, then the Assyrians whose “staff” was God’s “indignation” (Isa. 10:5) may be referred to; if “tribe,” then the dwellers of Jerusalem are addressed (see RSV).

10. Treasures of wickedness. Ill-gotten wealth (see Amos 8:5).

11. Wicked balances. See on Deut. 25:13, 15; see Amos 8:5.

12. Rich men. Whereas the rich are condemned for their violence, all alike are charged with dishonesty and deceit. Given a chance, the downtrodden would probably be as cruel as their oppressors.

13. Make thee sick. The LXX here reads, “I will begin to smite thee.” Verses 13–15 describe the punishment to come upon the people for their flagrant transgressions and their callousness of heart.

14. Eat. See Lev. 26:26; Hosea 4:10; Haggai 1:6.

Casting down. Heb. yeshach, a word occurring only here and whose meaning is obscure. Hebrew parallelism suggests the possible meaning, “emptiness,” or “hunger” (see RSV).

Take hold. Heb. sug, here probably used in the sense of “remove.” The people would vainly seek to save their valuables by carrying them away.

15. Not reap. See Deut. 28:38–40; Haggai 1:6.

16. Statutes of Omri. No special “statutes” of this king of Israel are mentioned in the Bible. There is a probable reference to the idolatrous rules of worship that Omri instituted (see 1 Kings 16:25, 26). Omri was the founder of the iniquitous dynasty that produced Ahab and Athaliah (see 1 Kings 16:29–33; 2 Kings 8:26; 11:1).

Ellen G. White comments

1–5PK 325

2     FE 222; TM 373; 5T 215; 8T 186

3     8T 275

4     PP 382

6, 7 DA 469

6–8COL 210; MB 54; PK 326; 5T 630

8     AH 184, 309; CH 33; CM 154; CS 138; CW 161; TM 281, 459, 462; 3T 187, 201, 269, 539; 4T 337, 621; 5T 502, 559; 6T 149; 7T 180, 262; 8T 68, 123, 137

10, 11  CS 77

11   TM 372; 4T 310

12   TM 373

13   CS 78