Miquéias 3
Leon Morris · Citado em PreceptAustin
Miquéias 3
Morris - After condemning the false prophets, whose character had been disclosed by their receiving "no answer of God" (Mic 3:7; Dt 18:20-22), Micah asserts his own power to reveal God's Word through the Holy Spirit of God. His own prophecies would very soon be fulfilled. Paul's words to the saints at Thessalonica are similar to Micah's... For you yourselves know, brethren, that our coming to you was not in vain, but after we had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God to speak to you the gospel of God amid much opposition. :3 For our exhortation does not come from error or impurity or by way of deceit; 4 but just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who examines our hearts. 5 For we never came with flattering speech, as you know, nor with a pretext for greed–God is witness– 6 nor did we seek glory from men, either from you or from others, even though as apostles of Christ we might have asserted our authority. (1Th 2:2-6-note) Micah 3:9 Now hear this, heads of the house of Jacob and rulers of the house of Israel, Who abhor justice and twist everything that is straight, Now hear this Exodus 3:16; Hosea 5:1 that Leviticus 26:15; Deuteronomy 27:19; Ps 58:1,2; Pr 17:15; Isaiah 1:23; Jeremiah 5:28 NET Micah 3:9 Listen to this, you leaders of the family of Jacob, you rulers of the nation of Israel! You hate justice and pervert all that is right. MAKING CROOKED WHAT IS STRAIGHT In Micah 3:9-12 the Spirit filled prophet switches from the false prophets to boldly confront the faulty leaders. Hear this ("Now hear this!", Listen! - reiteration of Mic 3:1) heads...rulers - Micah had previously addressed the "heads" (ro'sh) in Micah 3:1. It is notable that Micah's first use of the Hebrew word for "Head" (ro'sh) was a reference to Messiah ("The Breaker...King...Jehovah") Who was described as the true "Head" of His people! (Micah 2:13 - see Commentary on Micah 2:13) Who abhor (despise) justice and twist everything that is straight - Their attitude toward justice is that it "stinks!" (see word study below) and this leads to their actions in which they do not hesitate to pervert that which is proper and legal (to their advantage). "From their darkened hearts and deformed characters came distorted actions and detestable conduct...instead of being a theocracy under God’s law, Israel had become an oligarchy under criminal tyrants." (McComiskey) MacKay - ‘Despise’ is a strong word for expressing the utter contempt in which they hold God’s law and twist to their own advantage standards of right and wrong. He who justifies the wicked and he who condemns the righteous, Both of them alike are an abomination (toebah [see following note], Lxx = bdekluktos [word study]) to the LORD. (Pr 17:15-see commentary by Charles Bridges) Abhor (08581)(taab related to toebah = abomination) means to despise, detest, to loathe, to degrade, to have a hatred or very strong dislike for something. It describes "persons, things or practices that offend one's ritual or moral order." (NIDOTTE) In the niphal it means to be detestable, to be loathed (1Chr 21:6; Job 15:16; Isa 14:19). Taab can mean to behave in a vile manner or to act shamefully (1Ki 21:26; Ps 14:1; 53:2; Ezek 16:52) Taab implies not only contempt for that something, but also a low opinion of its value. Baker on taab - It expresses a strongly detestable activity or the logical response to such an activity. It is associated with a severe sense of loathing (Dt. 23:7; 1Chr. 21:6); the condition of sinful people (Job 15:16); the activity of idol worship (1Ki 21:26); and the Lord’s opposition to sin (Ps 5:6). Both taab and toebah are used in Deut 7:26 - "And you shall not bring an abomination (toebah) into your house, and like it come under the ban; you shall utterly detest it and you shall utterly abhor it, for it is something banned." These evil leaders detested what they should have loved (justice) and loved what they should have hated (evil deeds). Isaiah described a similar inversion of right and wrong "Woe to those who call evil good, and good evil; Who substitute darkness for light and light for darkness; Who substitute bitter for sweet and sweet for bitter! (Isa 5:20-see discussion of "values reversal"!) Taab is translated here in Micah 3:9 (and in most of the OT uses except Ezek 16:35, 52) in the Lxx with the strong verb bdelusso [word study] (derived from bdeo = to stink or reek) which which means literally to emit a foul odor or to render foul and figuratively means to strongly detest something on the basis that it is abominable (as used in Rev 21:8-note) (abominable = quite disagreeable, worthy of disgust, whatever is odious to the mind or offensive to the senses). In Greek usage bdelusso means to feel a sea or loathing for food and so came to be used of disgust in general. And so the verb bdelusso pictures one turning away from a stench as in disgust. In short here in Micah 3:9 true justice "seated" these perverted leaders! Wow! Now that is depravity! It is worth noting that the verbs used in the Septuagint (Lxx) to translate abhor (bdelusso) and twist (see below) (diastrepho) are both in the present tense indicating these depraved actions are their daily, habitual practice, in essence their very "lifestyle!" (see more discussion on these two verbs below). Taab - 20v and is translated in NAS as abhor(5), abhorred(3), abhorrent(1), abhors(1), acted...abominably(2), committed abominable(2), despise(1), detest(2), detestable(1), made your abominable(1), rejected(1), utterly abhor(1). Deuteronomy 7:26 "You shall not bring an abomination into your house, and like it come under the ban; you shall utterly detest it and you shall utterly abhor (Heb - taab; Lxx = bdelusso) it, for it is something banned. Deuteronomy 23:7 "You shall not detest (Heb - taab; Lxx = bdelusso) an Edomite, for he is your brother; you shall not detest an Egyptian, because you were an alien in his land. 1 Kings 21:26 He acted very abominably (Heb - taab; Lxx = bdelusso) in following idols, according to all that the Amorites had done, whom the LORD cast out before the sons of Israel. 1 Chronicles 21:6 But he did not number Levi and Benjamin among them, for the king's command was abhorrent to Joab. Job 9:31 Yet You would plunge me into the pit, And my own clothes would abhor (Heb - taab; Lxx = bdelusso) me. Job 15:16 How much less one who is detestable (Heb - taab; Lxx = bdelusso) and corrupt, Man, who drinks iniquity like water! Job 19:19 "All my associates abhor (Heb - taab; Lxx = bdelusso) me, And those I love have turned against me. Job 30:10 "They abhor (Heb - taab; Lxx = bdelusso) me and stand aloof from me, And they do not refrain from spitting at my face. Psalm 5:6 You destroy those who speak falsehood; The LORD abhors (Heb - taab; Lxx = bdelusso) the man of bloodshed and deceit. Psalm 14:1 For the choir director. A Psalm of David. The fool has said in his heart, "There is no God." They are corrupt, they have committed abominable (Heb - taab; Lxx = bdelusso) deeds; There is no one who does good. Psalm 53:1 For the choir director; according to Mahalath. A Maskil of David. The fool has said in his heart, "There is no God," They are corrupt, and have committed abominable (Heb - taab; Lxx = bdelusso) injustice; There is no one who does good. Psalm 106:40 Therefore the anger of the LORD was kindled against His people And He abhorred (Heb - taab; Lxx = bdelusso) His inheritance. Psalm 107:18 Their soul abhorred (Heb - taab; Lxx = bdelusso) all kinds of food, And they drew near to the gates of death. Psalm 119:163 I hate and despise (Heb - taab; Lxx = bdelusso) falsehood, But I love Your law. Isaiah 14:19 "But you have been cast out of your tomb Like a rejected (Heb - taab; Lxx = bdelusso) branch, Clothed with the slain who are pierced with a sword, Who go down to the stones of the pit Like a trampled corpse. Isaiah 49:7 Thus says the LORD, the Redeemer of Israel and its Holy One, To the despised One, To the One abhorred (Heb - taab; Lxx = bdelusso) by the nation, To the Servant of rulers, "Kings will see and arise, Princes will also bow down, Because of the LORD who is faithful, the Holy One of Israel who has chosen You." Ezekiel 16:25 "You built yourself a high place at the top of every street and made your beauty abominable, and you spread your legs to every passer-by to multiply your harlotry. 52 "Also bear your disgrace in that you have made judgment favorable for your sisters. Because of your sins in which you acted more abominably than they, they are more in the right than you. Yes, be also ashamed and bear your disgrace, in that you made your sisters appear righteous. Amos 5:10 They hate him who reproves in the gate, And they abhor (Heb - taab; Lxx = bdelusso) him who speaks with integrity. Micah 3:9 Now hear this, heads of the house of Jacob And rulers of the house of Israel, Who abhor (Heb - taab; Lxx = bdelusso) justice And twist everything that is straight, Twist (06140) (aqash) means to twist (to be twisted), to pervert (to be perverse), to make crooked, to prove something perverted. Baker - "It refers to moral, ethical, and social legal perversion. It is the opposite of tām, perfect, indicating that something is out of order, guilty, wrong (Job 9:20). It is the opposite of upright, straight, level, indicating that something is uneven, twisted (Pr. 10:9; Mic. 3:9). It refers to a person who leads a crooked life (Pr. 28:18; Isa. 59:8)." Allen (TWOT) - The root āqaš is a descriptive term in hamartiology that emphasizes the perversion and twisted nature of sin. Hebrew āqaš may be related to Arabic aqaṣ “to twist her hair” (a woman); as women braid and plait their hair, so people twist their ways. With the exception of “crooked, rough places” in Isa 42:16 (Ed: "Rugged" in NAS or "Crooked" in KJV = Heb = maaqash = derivative of āqaš and Isa 42:16 is only use in OT), the root āqaš and its derivatives are used to describe the twisted and perverted acts of sinful men. Swanson - be perverse, be morally crooked, i.e., be in a distorted, perverted state from what is just according to a standard (Pr 28:18); (piel) take crooked paths, distort what is right (Pr 10:9; Isa 59:8; Mic 3:9); 2. (hif impf.) pronounce guilty, i.e., make a legal verbal pronouncement of wrongdoing and so condemn (Job 9:20) Aqash is translated in Micah 3:9 in the Septuagint (Lxx) with the verb diastrepho [word study] which means to distort or to turn different ways (See use in Php 2:15-note) Aqash - 5v and is translated in the NAS as crooked*(1), declare me guilty(1), made their crooked(1), perverts(1), twist(1). Job 9:20 "Though I am righteous, my mouth will condemn me; Though I am guiltless, He will declare me guilty. Proverbs 10:9 He who walks in integrity walks securely, But he who perverts (Lxx = diastrepho) his ways will be found out. Proverbs 28:18 He who walks blamelessly will be delivered, But he who is crooked (Lxx = skolios) will fall all at once. Isaiah 59:8 They do not know the way of peace, And there is no justice in their tracks; They have made their paths crooked (Lxx = diastrepho), Whoever treads on them does not know peace. Micah 3:9 Now hear this, heads of the house of Jacob And rulers of the house of Israel, Who abhor justice And twist everything that is straight (yashar), Straight (03477)(yashar) is an adjective which refers to that which is straight or level (not crooked - Ezek 1:7), just or right and is used 4x by Micah (Mic 2:7; 3:9; 7:2, 4). Yashar can refer something physical, such as a way or path (Ps. 107:7 = straight; Isa. 26:7). "The Israelites designated an easy road for traveling as a “level road.” It had few inclines and declines compared to the mountain roads....When yashar pertains to people, it is best translated “just” or “upright.” God is the standard of uprightness for His people" (Vine) Most uses of yashar refer to what is right in an ethical sense and thus describes that which is morally proper according to a righteous standard. In Isaiah 26:7 yashar is used as a title of God. The first use of yashar is very instructive... And He said, “If you will give earnest heed to the voice of the LORD your God, and do what is right in His sight, and give ear to His commandments, and keep all His statutes, I will put none of the diseases on you which I have put on the Egyptians; for I, the LORD, am your healer.” (Ex 15:26, Dt 6:18) Comment: Clearly doing what is right is doing God's will, obeying His voice (His Word) and came with a clear warning for not doing what is right! The heads of the people had twisted what is right giving it a new "definition" in essence calling what was wrong "right" as in... Deut 12:8 "You shall not do at all what we are doing here today, every man doing whatever is right in his own eyes Jdg 17:6-note In those days there was no king in Israel; every man did what was right in his own eyes. Jdg 21:25-note In those days there was no king in Israel; everyone did what was right in his own eyes. Comment: Because of Israel's repeated twisting of that which was wrong and seeing it as right, they justified their sinful behavior, which resulted in 300 plus years of moral darkness and despicable behavior in the land which should have been a light unto the nations! Yashar - 119v - NAS Usage: conscientious*(1), fittest(1), Jashar(2), just(1), proposal of peace(1), right(35), safe(1), straight(5), upright(51), Upright One(1), uprightly(1), uprightness(1), what(2), what is right(7), what was right(6), which was right(1), who are upright(1), who is upright(1). Ex 15:26; Nu 23:10; Deut 6:18; 12:8, 25, 28; 13:18; 21:9; 32:4; Josh 9:25; 10:13; Jdg 17:6; 21:25; 1Sa 12:23; 29:6; 2Sa 1:18; 1Kgs 11:33, 38; 14:8; 15:5, 11; 22:43; 2Kgs 10:3, 15, 30; 12:2; 14:3; 15:3, 34; 16:2; 18:3; 22:2; 2Chr 14:2; 20:32; 24:2; 25:2; 26:4; 27:2; 28:1; 29:2, 34; 31:20; 34:2; Ezra 8:21; Neh 9:13; Job 1:1, 8; 2:3; 4:7; 8:6; 17:8; 23:7; 33:23, 27; Ps 7:10; 11:2, 7; 19:8; 25:8; 32:11; 33:1, 4; 36:10; 37:14, 37; 49:14; 64:10; 92:15; 94:15; 97:11; 107:7, 42; 111:1, 8; 112:2, 4; 119:137; 125:4; 140:13; Pr 2:7, 21; 3:32; 8:9; 11:3, 6, 11; 12:6, 15; 14:9, 11f; 15:8, 19; 16:13, 17, 25; 20:11; 21:2, 8, 18, 29; 28:10; 29:10, 27; Eccl 7:29; Isa 26:7; Jer 26:14; 31:9; 34:15; 40:4f; Ezek 1:7, 23; Da 11:17; Hos 14:9; Mic 2:7; 3:9; 7:2, 4. Micah 3:10 Who build Zion with bloodshed and Jerusalem with violent injustice. Build Jeremiah 22:13-17; Ezekiel 22:25-28; Habakkuk 2:9-12; Zephaniah 3:3; Matthew 27:25; John 11:50, cf building projects under Hezekiah = 2Chr 32:27-29 NET Micah 3:10 You build Zion through bloody crimes, Jerusalem through unjust violence. Who build Zion with bloodshed and Jerusalem with violent injustice - Here Micah specifically states how they twisted everything that is straight. “It was urban renewal with a vengeance, a new Jerusalem that cost the lives of men.” (Mays) Micah uses Zion 9x (Mic 1:13; 3:10, 12; 4:2, 7,8, 10,11, 13) and Jerusalem 8x (Mic 1:1, 5, 9, 12; 3:10, 12; 4:2, 8), with three uses together as synonyms (Mic 3:12; 4:2, 4:8; Ps 149:2; Isa. 4:3; 40:9) A key word in Micah 3 is "justice" and here is "inverted justice" or "injustice" (cf Mic 3:1, 8, 9). Habakkuk issued a warning "Woe" for the crime described by Micah... Woe (used in prophetic announcements of judgment or threats = Isa 1:4, 24; Jer 48:1; Ezek 13:18; Amos 5:18) to him who builds a city with bloodshed (damin = same word used by Micah) and founds a town with violence ('Evel = same word used by Micah)! (Hab 2:12-commentary) Barker - A woe of divine judgment is pronounced on such people in Hab 2:12. Jerusalem’s wealth and power had come at a very heavy price. “Abuse of the sacred is … the worst of transgressions. (Hillers) Archaeology has confirmed the building activity, the expansion programs, and the tremendous population growth during this period in Judah and Jerusalem. Davis adds - We have evidence that Jerusalem’s population mushroomed in the latter half of the eighth century BC; it grew from a site of thirty-seven acres to one of 150 acres. It’s likely that much of this influx came from residents of the northern kingdom seeking refuge from the Assyrian incursions of Tiglath-pileser III, Shalmaneser V and Sargon II. (See Zondervan NIV Atlas of the Bible, page 135) Bloodshed (01818)(dam) is in the plural here and refers to the shedding of blood as the result of violence. While we don't know the details, this word suggests that when these leaders didn't get what they wanted, they would not hesitate to shed blood. Kaiser says "The rulers, priests, and prophets all played the game “the price is right.” What massive abuse of high privilege!" Violent injustice (ESV = iniquity) (05766)('avel/'awel from verb 'awal = to distort morally, deal unjustly, be unrighteous - Ps 71:4, Isa 26:10) means injustice or unrighteousness. It refers to anything that deviates from right way of doing things! (Lev 19:15, Dt 25:16, Pr 28:27, Dt 32:4). It refers to "acts, behaviors, or persons which are contrary to a standard." (Swanson) Mounce on awel - what is morally perverted, warped, and twisted, an extension of the base meaning of a physically twisted, crooked object (not found in the OT) The first two uses are in commands to "Lev 19:15 ‘do no injustice in judgment; you shall not be partial to the poor nor defer to the great, but you are to judge your neighbor fairly." (Lev 19:15) and ‘You shall do no wrong in judgment, in measurement of weight, or capacity." (Lev 19:35) Why not? “For everyone who does these things, everyone who acts unjustly ('awel; Lxx = adikos = adj describing what is unjust or crooked) is an abomination (toebah; Lxx = bdelugma = detestable used of the "abomination of desolation" in Mt 24:15, from root verb bdeo which means "to stink"!) to the LORD your God." (Deut 25:16) The antidote for this injustice is describe in Dt 32:4 - "The Rock! His work is perfect, For all His ways are just; A God of faithfulness and without injustice, Righteous and upright is He." The Septuagint (Lxx) translates 'awal with adikia (word study) which means unrighteousness ( = sin in 1Jn 5:17, also used in 1Jn 1:9) Usage in the KJV - iniquity 36, wickedness 7, unrighteousness 3, unjust 2, perverseness 1, unjustly 1, unrighteously 1, wicked 1, wickedly 1, variant 2; 55 'Evel (in the KJV) - 51v - Lev 19:15, 35; Deut 25:16; 32:4; 2 Sam 3:34; 7:10; 1 Chr 17:9; 2 Chr 19:7; Job 5:16; 6:29f; 11:14; 13:7; 15:16; 22:23; 24:20; 27:4; 34:10, 32; 36:23; Ps 7:3; 37:1; 43:1; 53:1; 58:2; 64:6; 82:2; 89:22; 92:15; 107:42; 119:3; 125:3; Pr 22:8; 29:27; Isa 59:3; Jer 2:5; Ezek 3:20; 18:8, 24, 26; 28:15, 18; 33:13, 15, 18; Hos 10:13; Mic 3:10; Hab 2:12; Zeph 3:5, 13; Mal 2:6 Micah 3:11 Her leaders pronounce judgment for a bribe, Her priests instruct for a price And her prophets divine for money. Yet they lean on the LORD saying, "Is not the LORD in our midst? Calamity will not come upon us." leaders Micah 7:3; Numbers 16:15; 1 Samuel 8:3; 12:3,4; Isaiah 1:23; Ezekiel 22:12,27; Hosea 4:18; Zephaniah 3:3 priests Jeremiah 6:13; 8:10; Malachi 1:10; 1 Timothy 3:3; Titus 1:11; 1 Peter 5:2 prophets Micah 3:5; Isaiah 56:11; Acts 8:18-20; 2 Peter 2:1-3,14,15; Jude 1:11 yet 1Samuel 4:3-6; Isaiah 48:2; Jeremiah 7:4,8-12; Matthew 3:9; Romans 2:17-29 PERVERTED PRACTITIONERS' PIOUS PRESUMPTION Her (Jerusalem's) leaders pronounce judgment for a bribe - Bribery was clearly condemned in the OT, Moses recording that “You shall not take a bribe, for a bribe blinds the clear-sighted and subverts the cause of the just." (Ex 23:8; cf Dt 16:19; Pr 17:23). The idea is the judges were allowing bribes to influence their judgments. These corrupt leaders were like Samuel's sons (1Sa 8:3) rather than like Samuel (1Sa 12:3)! Micah (using a different Hebrew word for "bribe" = shillum) repeats these charges "Concerning evil, both hands do it well. The prince asks, also the judge, for a bribe, And a great man speaks the desire of his soul; So they weave it together." (Mic 7:3) Bribe (07810)(shochad) is "a masculine noun referring to a bribe, a reward, a gift. It refers to what is given in a situation to influence persons to act or think in a certain way they would not normally. It was often given to pervert justice and to blind the judgment of even good persons (Ex. 23:8; Deut. 16:19). God does not take bribes (Deut. 10:17). The person who took a bribe was cursed by God (Deut. 27:25). The perversion of justice through bribes was a major downfall of Israel (1 Sam. 8:3). A bribe could consist of a major political gift or present to another king or nation, a glorified bribe (1 Kgs. 15:19)." (Baker) Bribe - "money or favor given or promised in order to influence the judgment or conduct of a person in a position of trust." (Webster) Patterson - "The OT condemns bribery ([, 8816]) because it perverts justice in the judicial sphere and equity in the social sphere of the Hebrew covenant community (cf. Ex 23:8; Dt 16:19; Pr 17:23)." Victor Hamilton on shochad - One may begin by observing that prohibitions on receiving bribes (presumably on the part of judges) are found in the legal sections of the Pentateuch: Ex 23:8; Dt 16:9. Although both verses begin similarly, Ex 23:8 ends, “For a bribe blinds the eyes of the wise (ăkāmîm).” Cf. Isa 1:23; 5:23; Mic 3:11. If the price is right a bribe can even produce a “hit-man” who will assassinate an innocent person: Dt 27:25; Ezek 22:12; Ps 26:10, or at least pervert judgment: Pr 17:23. Only he who desists from such flagrant violation of both moral and criminal law can stand in God’s presence: 2Chr 19:7; Ps 15:5; Isa 33:15. God himself is above reproach on this point: Dt 10:17 (cf. 1Pe 1:17). Given the greed of man in any age and any civilization it is interesting that only three specific cases of bribery are alluded to (using šoad) in the OT: the sons of Eli (1Sa 8:3); kings Asa and Ben-hadad (1Ki 15:19): and kings Ahaz and Tiglath-pileser (2Ki 16:8). Once again we see the uniqueness of the OT in contrast to pagan nations. In his study of Mesopotamian texts Finkelstein can state, “There is no known cuneiform law outlawing bribery specifically”; “it (i.e. bribery) was not only a common practice, but was recognized as a legal transaction”. (TWOT) Shochad - 21v and is translated in the NAS as bribe(15), bribes(3), corrupt(1), gifts(1), present(2), reward(1). Exodus 23:8 "You shall not take a bribe, for a bribe blinds the clear-sighted and subverts the cause of the just. Deuteronomy 10:17 "For the LORD your God is the God of gods and the Lord of lords, the great, the mighty, and the awesome God who does not show partiality nor take a bribe. Deuteronomy 16:19 "You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. Deuteronomy 27:25 'Cursed is he who accepts a bribe to strike down an innocent person.' And all the people shall say, 'Amen.' 1 Samuel 8:3 His sons, however, did not walk in his ways, but turned aside after dishonest gain and took bribes and perverted justice. 1 Kings 15:19 "Let there be a treaty between you and me, as between my father and your father. Behold, I have sent you a present of silver and gold; go, break your treaty with Baasha king of Israel so that he will withdraw from me." 2 Kings 16:8 Ahaz took the silver and gold that was found in the house of the LORD and in the treasuries of the king's house, and sent a present to the king of Assyria. 2 Chronicles 19:7 "Now then let the fear of the LORD be upon you; be very careful what you do, for the LORD our God will have no part in unrighteousness or partiality or the taking of a bribe." Job 15:34 "For the company of the godless is barren, And fire consumes the tents of the corrupt. Psalm 15:5 He does not put out his money at interest, Nor does he take a bribe against the innocent. He who does these things will never be shaken. Psalm 26:10 In whose hands is a wicked scheme, And whose right hand is full of bribes. Proverbs 6:35 He will not accept any ransom, Nor will he be satisfied though you give many gifts. Proverbs 17:8 A bribe is a charm in the sight of its owner; Wherever he turns, he prospers. 23 A wicked man receives a bribe from the bosom To pervert the ways of justice. Proverbs 21:14 A gift in secret subdues anger, And a bribe in the bosom, strong wrath. Isaiah 1:23 Your rulers are rebels And companions of thieves; Everyone loves a bribe And chases after rewards. They do not defend the orphan, Nor does the widow's plea come before them. Isaiah 5:23 Who justify the wicked for a bribe, And take away the rights of the ones who are in the right! Isaiah 33:15 He who walks righteously and speaks with sincerity, He who rejects unjust gain And shakes his hands so that they hold no bribe; He who stops his ears from hearing about bloodshed And shuts his eyes from looking upon evil; Isaiah 45:13 "I have aroused him in righteousness And I will make all his ways smooth; He will build My city and will let My exiles go free, Without any payment or reward," says the LORD of hosts. Ezekiel 22:12 "In you they have taken bribes to shed blood; you have taken interest and profits, and you have injured your neighbors for gain by oppression, and you have forgotten Me," declares the Lord GOD. Micah 3:11 Her leaders pronounce judgment for a bribe, Her priests instruct for a price And her prophets divine for money. Yet they lean on the LORD saying, "Is not the LORD in our midst? Calamity will not come upon us." Her (Jerusalem's) priests instruct for a price - Some suggest the priests would only teach those who paid them. Patterson feels that money "was exchanged for priestly rulings on the Torah or law of Moses." Barker - The priests made their teaching ministry a source of gain. It was their duty to teach the law and decide controversies (Lev 10:11; Dt 17:9, 11), not to enrich themselves beyond their tithes by charging extra for their services. And the false prophets sold their oracles or divinations, divorcing what should have been a spiritual ministry from ethics, morality, and integrity (Micah 3:5). “The love of money is a root of all kinds of evil” (1Ti 6:10- see discussion). Her (Jerusalem's) prophets divine (same word Mic 3:6-7) for money - Prophets were to be watchmen (Jer 6:17, Ezek 3:17-note) who warned of divine judgment for disobedience and call the people to repentance. Instead these prophets became the OT version of many modern money grabbing "Televangelists!" (cf send money for miracle water - see ABC story on 20/20) Isaiah gives a degrading description of these devilish diviners for dinero (Spanish for money)... His watchmen are blind, All of them know nothing. All of them are mute dogs unable to bark, Dreamers lying down, who love to slumber; 11 And the dogs are greedy, they are not satisfied. And they are shepherds who have no understanding; They have all turned to their own way, Each one to his unjust gain, to the last one. (Isa 56:10-11) Allen - A legal problem? Take it to the judge. A religious problem? Take it to the priest. A personal problem? Take it to the prophet. A satisfactory answer was guaranteed if money passed from hand to hand. MacKay - One is reminded that after denouncing the teachers of the law and the Pharisees in Matthew 23 for their misuse of their privileges, Jesus foretold the end of the temple that existed in their time (Mt 24:2). Privilege is the measure of our responsibility, and there is ever the threat of God’s chastisement if we do not live up to what we profess. Yet - Note this strategic term of contrast. Davis - Micah now informs us of the doctrine that these justice-despising, law-twisting, blood-stained, money-grubbing leaders and clergy hold, the belief that gives them a secure ‘faith’. They (all three groups) lean on the LORD (cf Jesus' words Mt 15:8) - However, their wicked works speak louder than their pious pretension. They don't truly lean on (trust in) Jehovah, but upon their faulty interpretation of His promises. Jeremiah warned against this type of deceptive reasoning... Do not trust in deceptive words, saying, ‘This is the temple of the LORD, the temple of the LORD, the temple of the LORD.’ (Jer 7:4, cp John the Baptizer's warning to the jaded leaders from Jerusalem - Mt 3:7-8, 9, 10)... 8 “Behold, you are trusting in deceptive words to no avail... 12 “But go now to My place which was in Shiloh (See Smith's discussion), where I made My Name dwell at the first, and see what I did to it because of the wickedness of My people Israel. And now, because you have done all these things,” declares the LORD, “and I spoke to you, rising up early and speaking, but you did not hear, and I called you but you did not answer, therefore, I will do to the house which is called by My name, in which you trust, and to the place which I gave you and your fathers, as I did to Shiloh. I will cast you out of My sight, as I have cast out all your brothers, all the offspring of Ephraim. (Jer 7:4, 8, 12-15) Contrast those who truly lean on Jehovah... Who is among you that fears the LORD, That obeys the voice of His servant, That walks in darkness and has no light? Let him trust in the name of the LORD and rely on his God. (Isa 50:10) These corrupt men are like the deceived professors regarding whom Paul warns Titus... They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed. (Titus 1:16-see discussion of this important passage) Comment: Deeds "validate" one's faith as genuine, saving faith! Professions of faith in Jesus are not always tantamount to "possession" of Jesus! Genuine faith is shown to be genuine by its fruit, deeds or works (James 2:14-26-see discussion beginning with verse 14). These latter don't save anyone, but they do provide objective evidence of genuine salvation. See Jesus stern warning in Mt 7:21-23-see explanation of His "hard teaching!" Lean (08172)(shaan; sa'an) primarily means to lean on something or someone. Literally it means to lean on to support oneself (Jdg 16:26 = Samson, 2Sa 1:6 = Saul - both of these uses occurring at their death!). The picture is of someone resting their weight against something to give it support. Figuratively the idea can be to depend on or trust. "The physical act of putting one’s weight on a staff or someone’s arm for support is used as a metaphor for relying on someone and trusting them for guidance and assistance." (MacKay) For example, a king might lean, or rely on his friends or advisors, which conveys the idea that he is trusting in their counsel (2Chr 13:18 where shaan is translated "trusted"). The Septuagint (Lxx) translates shaan in Mic 3:11 with the Greek word epanapauomai [word study] which means to find comfort through confident dependence on. Paul used epanapauomai in a similar context in Ro 2:17 in his diatribe against the Jews... You bear the name “Jew” and rely upon (epanapauomai) the Law and boast in God, and know His will and approve the things that are essential, being instructed out of the Law, (Rom 2:19-20) In Pr. 3:5 we see the parallel use of "trust" and "lean" (the latter also conveying the sense of to trust) - Trust in the LORD with all your heart and do not lean (shaan) on your own understanding. (See comments by William Arnot or Charles Simeon) Shaan - NAS Usage: lean(3), leaned(2), leaning(2), leans(2), relied(4), rely(4), rest yourselves(1), supported(1), trust(1), trusted(1), trusts(1). Ge 18:4; Num 21:15; Jdg 16:26; 2Sa 1:6; 2Kgs 5:18; 7:2, 17; 2Chr 13:18; 14:11; 16:7f; Job 8:15; 24:23; Pr 3:5; Isa 10:20; 30:12; 31:1; Isa 50:10; Ezek 29:7; Mic 3:11. Is not the LORD in our midst? Calamity will not come upon us - Were they Scripturally correct? Yes, and no. They may have been alluding to Jehovah's promise to Solomon at the dedication of the Temple... Concerning this house which you are building, if you will walk in My statutes and execute My ordinances and keep all My commandments by walking in them, then I will carry out My word with you which I spoke to David your father. I will dwell among the sons of Israel, and will not forsake My people Israel.” (1Ki 6:12-13, see also 2Chr 7:17-22) Comment: If this was the passage to which these corrupt leaders were referring, then they clearly neglected to see that it was a conditional statement (begins with "IF"). The promise of God's continuing to dwell among them was conditioned on their obedience. These corrupt leaders failed to see their clear disobedience to God's Law! Davis adds "The promise became their rabbit’s foot, a religious security blanket, a pledge of immunity. They were safe no matter what. It’s not difficult to imagine this happening—one can pervert promises as well as justice." Barker - They (the corrupt leaders, priests and prophets) reasoned that Jerusalem was inviolable because the Great King’s earthly throne (the Ark of the Covenant) was located there in the temple. It was inconceivable to them that Jerusalem and the Lord’s temple would ever be destroyed. How wrong they were! Is not the LORD in our midst? - Sin deceives (Heb 3:13-see discussion on deceitfulness of sin) and these leaders, priests and prophets asked a rhetorical question which they were sure called for an affirmative "Of course He is!" They were like many today who "profess to know God, but by their deeds they deny Him, being detestable and disobedient, and worthless for any good deed." (Titus 1:16-note) Many things can cause people to have a false sense of security regarding their future destiny - study a few of these = Ge 11:4; Isa. 28:14–19; 30:1–5; Ro 2:3–4, 17–27; Gal 6:7–8; 1Th 5:3 We all need to take this passage to heart, for we all have a flesh driven tendency to say "God would never...." That is dangerous thinking and the height of presumption. I live with the fear that God that I might commit some besetting sin, some willful sin, so often that one day He might say "Fine, here's the pig pen. Enjoy!" That God has not given us over to our sin is amazing grace. That God would never give us over to the power of some repeated sin is amazing presumption! Patterson - This claim was based on the idea of the divine presence symbolized by the Ark of the Covenant housed in Solomon’s Temple. The corrupt leadership of Jerusalem “justified their lives of lies with the half-truth that the Lord’s presence guaranteed the nation’s security, forgetting that God made His presence contingent on ethical behavior” (Alexander, Baker, and Waltke 1988:165; cf. Ex 17:7; 33:3, 5, 14–16; 34:9). Calamity will not come upon us - Clearly these leaders, priests and prophets did not understand the warning prophecy in Micah 1:12 (see comments)! Sin is by it's nefarious nature deceptive as described by Amos... All the sinners of My people will die by the sword. Those who say, ‘The calamity will not overtake or confront us.' (Amos 9:10) Calamity (07451)(ra') means bad or evil and is a Key Word in Micah where it is used 7x in 6v = Micah 1:12 (calamity), Mic 2:1 (evil), Mic 2:3 (calamity), Mic 3:2 (evil), Mic 3:11 (calamity), Mic 7:3 (evil). Allen - If the most sacred institution was not serving its purpose but in the hands of religious perverts was acting as a barrier to God, of what further use could it be to him? Kaiser - I’m afraid many in our day feel the same way (Calamity will not come upon us). They believe that America is so specially favored by the Lord that no trouble will ever befall us. Surely, God would not touch the center of most missionary giving, the headquarters for so many evangelical works, schools and institutions. We tend to chant, “Evangelicalism, evangelicalism, evangelicalism.” “If conservative Americans are judged, then who will defend inerrancy, missions, and the biblical concept of the family?” we ask, all the while hoping that our assertions alone will make such a difference that no matter how evil our nation grows we will never have to face the consequences. What are we doing but claiming that God will bless us in our wicked ways? Will He? Davis chimes in - What would happen to the kingdom of God if he wiped such a ‘support system’ off the map in judgement? Nothing. God’s kingdom would still come. He doesn’t need arrogant ‘superpowers’ to help him, nor a dozen evangelical ‘empires’ to assist him. Some of us must keep our eye on that line between patriotism and idolatry. John
Miquéias 3
Morris - These terrible prophesies against Jerusalem, like those against Samaria (Micah 1:6), would eventually be fulfilled. It would not be fulfilled by the Assyrians, however, because of the prayer of Hezekiah (2Chronicles 32:20-22), but much later by the Babylonians (2 Chronicles 36:17-19; 2 Kings 25:8-12). And the mountain of the temple - Literally "the mountain of the house" = describes the Temple Mount area. Will become high places of a forest - Literally "a high place of overgrowth." What a tragic irony - the Most Holy Place would become a most unholy place! Such is God's righteous wrath and retribution, so that He does not even decline to destroy His Own dwelling place because of its perversion at the hands of evildoers! The picture is of the Temple Mount devoid of Solomon's beautiful temple leaving an abandoned area which has overgrown because of disuse. It is notable and probably more that coincidence that Micah uses the same Hebrew word (bamah) that he had used earlier to describe the high place in Judah Micah 1:5 (See commentary on Micah 1:5). New Living Translation = "A thicket will grow on the heights where the Temple now stands." God's Word Translation = "the temple mountain will become a worship site covered with trees." Davis - There is the prophet’s picture: Jerusalem/Zion—cleared off, piled up, left behind. Yahweh had, of course, said it would be this way—if Israel proved unfaithful. The microphones for the temple dedication service (1Ki 8) had scarcely been put away before Yahweh warned Solomon (1Ki 9:1–9) that should he and/or Israel prove faithless, ‘I will cast out from my presence this Temple that I have consecrated for my name’ (1Ki 9:7, JB). Some 250 years later Micah announced that the time had arrived. It is worth noting that Micah 3:12 is quoted in Jeremiah 26:18 (Notice his "Thus the LORD of hosts has said" indicated Jeremiah viewed Micah's words as inspired - 2Ti 3:16-note) and was used in a sense to "defend" Jeremiah so that he was not executed for his similar scathing prophecy of destruction of the Temple declaring "This house will be like Shiloh (See Jer 7:13-15, Jer 26:4-6) and this city will be desolate, without inhabitant" (See Jer 26:9-11). Many commentators take the fact that there was over 100 years delay in the fulfillment of Micah's prophecy as indicating that Micah's hearers did repent and turn if only transiently from their evil ways (cf Jer 18:7–10). For example, Walter Kaiser says "the important point is that the people repented and the judgment did not come immediately. When Jerusalem finally fell in 586 B.C., for exactly the same reasons warned about here, Jeremiah lamented “Because of Mount Zion which is desolate” (Lam 5:18; cf. Neh. 2:17; 4:2). Micah’s prophecy had finally come true!" Allen - Micah’s words, remembered for their shocking severity a hundred years later, deserve to be taken to heart by each generation of God’s people. They challenge every attempt to misuse the service of God for one’s own glory and profit. They are a dire warning against the complacency that can take God’s love and reject his lordship. They are a passionate plea for consistency between creed and conduct. The Lord is content with nothing less. DISCLAIMER: Before you consult commentaries, sermons or other resources, first consult the Word of God, studying the Scriptures diligently (2Ti 2:15-note) and inductively (See inductive Bible study) in dependence on your Teacher, the Holy Spirit, Who Jesus promised would guide us into all truth (John 16:13). THOUGHTS ON INTERPRETATION OF PROPHETIC BOOKS In regard to the OT Prophetic books such as Isaiah, Jeremiah, Daniel, and the 12 "Minor" Prophets, remember that the most accurate interpretation is derived by applying the following principles: (1) Read the Scripture literally (unless the text is clearly figurative, e.g., Jesus said "I am the door..." Jn 10:9). If one interprets a text symbolically (allegorically, figuratively, spiritualizing) when that text makes good sense literally, one potentially opens themselves to the danger of inaccurate interpretation, for then the question arises as to who's "symbolic" interpretation is correct and how imaginative one should be in evaluating a "supposed symbol"? Many of the commentaries and sermons on the OT prophetic books unfortunately are replete with non-literal interpretations (except when it comes to Messianic Passages, which are usually interpreted literally). Therefore the watchword when reading any commentary on Old Testament prophecy is caveat emptor ("buyer beware"). Read all commentaries like the Bereans (Acts 17:11-note). (2) Study the context which is always "king" in interpretation (don't take verses out of context.) (3) Passages addressed to Israel should be interpreted as directed to the literal nation of Israel and should not be interpreted as addressed to the NT Church, an entity not mentioned in the Old Testament. The promises of Jehovah to the nation of Israel (e.g., see Millennial Promises) remain valid (Jer 31:35, 36, 37, Nu 23:19, Lk 21:33) and have not been passed on to the NT Church because Israel has "defaulted" (See study Israel of God). Remember that while Scripture has only one correct interpretation, there can be many legitimate applications (See Application), and therefore the OT prophetic books are extremely applicable in the lives of NT believers. (4) Scripture is always the best commentary on Scripture. While an attempt has been made to list resources that adhere to these basic interpretative guidelines, not all the works listed in these collections have been read in detail. Therefore should you discover a resource you feel is NOT conservative and/or orthodox, please email your concerns. Related Resources: Inductive Bible Study - Guidelines to Assure Accurate Interpretation Inductive Bible Study Interpretation of Prophetic Scripture Interpretative Views of the Revelation of Jesus Christ Allegorical Interpretation - Tony Garland Interpreting Symbols - Tony Garland Basic Considerations in Interpreting Prophecy - John Walvoord Millennium - Biblical descriptions of this time on earth, primarily from the OT prophets BIBLIOGRAPHY Allen, Leslie C., The Books of Joel, Obadiah, Jonah, and Micah, Wm. B. Eerdmans Publishing Co, 1976, The New International Commentary on the Old Testament (One of the top 5 Commentaries on the Book of Micah) Baker, Warren; Carpenter, Eugene E., The Complete Word Study Dictionary: Old Testament, AMG Publishers, 2003. Barker, Kenneth L.: Micah, Nahum, Habakkuk, Zephaniah- An Exegetical and Theological Exposition of Holy Scripture (New American Commentary) Nashville: Broadman & Holman Publishers., 2001, 1999 Biblical Studies Press, The NET Bible Notes on Micah, 2006 (also synchronizes with Constable's notes) Constable, Thomas, Expository Notes on Micah 1-7 Davis, Dale Ralph, A Study Commentary on Micah, Evangelical Press, 2010 Harris, R. Laird; Archer, Gleason L., Jr.; Waltke, Bruce K.: Theological Wordbook of the Old Testament (TWOT); Moody Press, 2003 Kaiser, W. C.: The Preacher's Commentary Series, Volume 23: Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi: Thomas Nelson Inc., 1992. Hindson, Ed and Kroll, Woodrow: King James Version Bible Commentary Nashville: Thomas Nelson; 2005. Martin, John The Bible Knowledge Commentary (Old Testament) Wheaton, IL: Victor Books. McComiskey, Thomas: The Expositor's Bible Commentary, Vol. 7- Daniel and the Minor Prophets McComiskey, Thomas Edward: The Minor Prophets: An Exegetical and Expository Commentary, Baker Academic, Grand Rapids, MI, 2009 MacKay, John L., Jonah, Micah, Nahum, Habakkuk and Zephaniah (Focus on the Bible Commentary), Christian Focus Publications, 2008. McGee, J Vernon Micah Commentary - Thru the Bible Commentary (Mp3's format only) Patterson, Richard D.; Hill, Andrew E: Cornerstone Biblical Commentary, Vol 10: Minor Prophets, Hosea–Malachi, Tyndale House Publishers, 2008 Phillips, John, Exploring the Minor Prophets. Kregel, 2002 Wiersbe, Warren: Be Concerned (Micah)- Making a Difference in Your Lifetime. David C Cook. 2010 Wiseman, Donald J.; Alexander, T. Desmond; Waltke, Bruce K., Obadiah, Jonah and Micah: an introduction and commentary, InterVarsity Press, 1988,Tyndale Old Testament Commentaries