Micah · Chapter 6

V. 1. Arise-This is God’s command to Micah. Contend thou-Argue the case between God and thy people; and speak as if thou wouldst make the mountains hear thee, to testify for me.

Verse 1. Arise, contend thou] This chapter is a sort of dialogue between God and the people. GOD speaks the five first verses, and convicts the people of sin, righteousness, and judgment. The PEOPLE, convinced of their iniquity, deprecate God’s judgments, in the sixth and seventh verses. In the eighth verse God prescribes the way in which they are to be saved; and then the prophet, by the command of God, goes on to remonstrate from the ninth verse to the end of the chapter.

Verses 1, 2. Hear now what the Lord saith — Here begins a new discourse, respecting the causes of the evils which hung over the Jewish nation. Arise — This is God’s command to Micah; contend thou before the mountains — Argue the case between God and thy people; and speak as if thou wouldest make the mountains hear thee, to testify for me. Hear, O ye mountains — God often appeals to inanimate creatures for the justice of his proceedings, thereby to upbraid the stupidity of men; the Lord’s controversy — Or the Lord’s cause or matter of complaint. Here the prophet begins to execute what he had been commanded in the preceding verse. And ye strong foundations of the earth — He alludes to a fabric raised on immoveable foundations, but, strictly speaking, “The earth self-balanced on her centre hangs.”

For the Lord hath a controversy with his people — He will enter into judgment with them, for their impieties, as being injurious to his honour, and for which his justice demands satisfaction.

1. Hear ye — The accused people. Arise, contend — The prophet acts as go-between. He summons the criminals to appear in court, hear the indictment, and plead their case. Before the mountains,… hills — This is undoubtedly the meaning, but the original reads “with,” and a slight alteration may be necessary. The controversy is to take place in the presence of the mountains and hills as the “abiding witnesses of all passing events from age to age.”

V. 2. Foundations of the earth-The mountains properly so called; the sin of Israel is so notorious, that the whole creation may be summoned as a witness against them.

Verse 2. Hear ye, O mountains] Micah, as God’s advocate, summons this people into judgment, and makes an appeal to inanimate creation against them. He had spoken to the priests, to the princes, to the people. He had done every thing that was necessary to make them wise, and holy, and happy; they had uniformly disobeyed, and were ever ungrateful. It was not consistent with either the justice or mercy of God to permit them to go on without reprehension and punishment. He now calls them into judgment; and such was the nature of their crimes that, to heighten the effect, and show what reason he had to punish such a people, he appeals to inanimate creation. Their ingratitude and rebellion are sufficient to make the mountains, the hills, and the strong foundations of the earth to hear, tremble, and give judgment against them. This, then, is the Lord’s controversy with his people, and thus he will plead with Israel.

Verses 1, 2. Hear now what the Lord saith — Here begins a new discourse, respecting the causes of the evils which hung over the Jewish nation. Arise — This is God’s command to Micah; contend thou before the mountains — Argue the case between God and thy people; and speak as if thou wouldest make the mountains hear thee, to testify for me. Hear, O ye mountains — God often appeals to inanimate creatures for the justice of his proceedings, thereby to upbraid the stupidity of men; the Lord’s controversy — Or the Lord’s cause or matter of complaint. Here the prophet begins to execute what he had been commanded in the preceding verse. And ye strong foundations of the earth — He alludes to a fabric raised on immoveable foundations, but, strictly speaking, “The earth self-balanced on her centre hangs.”

For the Lord hath a controversy with his people — He will enter into judgment with them, for their impieties, as being injurious to his honour, and for which his justice demands satisfaction.

2. Hear ye, O mountains — In verse 2 the prophet turns to the mountains to tell them what is coming, in order that they may know what is expected of them. Strong [“enduring”] foundations of the earth — Identical in meaning with “mountains” (compare Jonah 2:6). They have endured for ages, and they have seen the manifestations of the divine mercy and of the people’s ingratitude; therefore they may be summoned as competent witnesses. Because the Hebrew construction is peculiar and the word translated “strong” is used elsewhere only of perennial streams, some scholars suspect a corruption of the text. A very simple change would give the verb form “give ear,” which would be a suitable parallel to “hear.” In favor of the emendation is the fact that the two verbs are found together very frequently. If the change is made the appeal reads, “Hear, O ye mountains… give ear, ye foundations of the earth” (compare Isaiah 1:2; Deuteronomy 32:1). His people — The pronoun is significant in this connection, suggesting, on the one hand, the right of Jehovah to call to account (compare Isaiah 3:13-15); on the other, the special privileges enjoyed by Israel (Amos 3:12).

In verses 3-5 Jehovah presents the indictment. Israel has proved ungrateful, though one look into the past should have been sufficient to awaken an appreciative response to the divine mercy. The fact of ingratitude is not definitely stated, but is clearly implied in the complaint of Jehovah. His plea is truly pathetic, “full of holy earnestness and of heart-touching tenderness.” My people — In spite of their ingratitude he recognizes them as his own. What have I done… wearied — Could they point to anything which God had done or left undone that could excuse their attitude toward him? He might have made them weary of serving him either by making excessive demands upon them (compare verses 6-8; Isaiah 43:23) or by failing to keep the promises made to them (compare Jeremiah 2:29). Jehovah knew that no fault could be found with him; for, far from making excessive demands, he had showered upon them blessings without number. Of these, verses 4, 5 enumerate three: the deliverance from Egypt, the guidance through the desert, the crossing of the Jordan in safety. House of servants — R.V., “of bondage,” an expression frequently applied to Egypt (Exodus 13:3, 14; Deuteronomy 5:6; Jeremiah 34:13). I sent before thee — To be thy leaders (Psalm 77:20). Moses — The prophet with whom Jehovah spake face to face (Numbers 12:8). Aaron — The spokesman of Moses, and thus also a mediator between Jehovah and the people (Exodus 4:16). Miriam — The sister of the two, and the leader of the triumphal dance after the crossing of the Red Sea (Exodus 15:20). The mere mention of the names, undoubtedly familiar to all, would awaken memories of wonderful manifestations of Jehovah on behalf of his people (compare also Amos 2:9ff.). The second illustration is the frustration of Balak’s plan to cut off Israel, which is recorded in Numbers 22-24; Jehovah turned curses into blessings. From Shittim unto Gilgal — The grammatical connection of these words is somewhat obscure. However, R.V. is probably correct in rendering “remember from Shittim to Gilgal,” and the thought is, “remember everything that happened from the time you left Shittim, the last station of the Israelites east of the Jordan, until you reached Gilgal, the first stopping place in Canaan.” During this period the most important event was the crossing of the Jordan, which is probably in the mind of the prophet. There seems to be insufficient reason for rejecting the words as a later gloss, or for supposing that some words have dropped out. That ye may know the righteousness [“righteous acts”] of Jehovah — They are to remember the events in their early history, for from them they may see that Jehovah has not been unfair but righteous, and that there is no cause for complaint; and this recognition should produce a grateful appreciation.

In verses 6, 7 the people are the speakers. They do not deny the truth of the accusation implied in verses 3-5; apparently they are ready to admit their shortcomings, but in self-defense they plead ignorance of the real requirements of Jehovah. If they only knew, they would be willing to take upon themselves the severest tasks, in order to atone for their guilt and to appease the divine wrath. Wherewith shall I come… bow myself — After listening to the severe arraignment they feel the need of prostrating themselves humbly before Jehovah, and of taking some steps to regain the divine favor. At a time when sacrifices played such an important part in the religious thinking of the people, it is only natural that they should think of these as the proper means by which to propitiate the offended deity. Burnt offerings,… calves of a year old — The two expressions belong closely together, burnt offerings consisting of calves a year old. On burnt offerings see comments on Hosea 6:6. Calves a year old were commonly used for sacrificial purposes (Leviticus 9:3), though younger calves might be used.

If the ordinary offerings are not sufficient they are ready to present extraordinary gifts. Thousands of rams,… ten thousands of rivers of oil — The numbers are not to be understood literally; they signify great, unlimited numbers. “As sin assumes a thousand forms, far exceeding the limit of expiation by legal methods, the question arises, whether Jehovah’s favor can be gained by greatly multiplied sacrifices, by thousands of rams or myriads of streams of oil.” The ram was a common sacrificial animal. Oil, so far as we can learn from the description of the ritual in the Old Testament was not offered independently; but in connection with other offerings large quantities must have been consumed. It is possible that at an earlier period the use of oil played a more important part in the religious cult.

If this is insufficient they are ready to sacrifice their most precious possessions, even their own children. Firstborn… fruit of my body — Human sacrifice was practiced among Israel’s neighbors (2 Kings 3:27); the sacrifice of Isaac (Genesis 22) and that of Jephthah’s daughter (Judges 11:34ff.) may indicate that in the earliest times it was practiced even among the Hebrews without serious scruples, but at a later time the custom received the severest condemnation (2 Kings 16:3; 21:6; Jeremiah 7:31; Ezekiel 20:26). Human sacrifice was offered only as a last resort, when everything else seemed to fail; and this is the thought here: if everything else fails they are willing to offer their own children; surely, such sacrifice should move Jehovah to compassion. Transgression,… sin — The two words, which are synonyms here, are used in the sense of “expiation of transgression,… of sin”; and the two questions which are identical in meaning, might be rendered, “Shall I give my firstborn as an expiation of my transgression, the fruit of my body as an expiation of the sin of my soul?”

V. 3. What have I done-What injustice or unkindness? What grievous, burdensome impositions have I laid upon thee. Wearied thee-Speak, what it is hath caused thee to be weary of me?

Verse 3. O my people, what have I done unto thee?] They are called to show why God should not pronounce sentence upon them. This condescension is truly astonishing! God appears to humble himself to his creatures. You have acted basely, treacherously, and ungratefully to me; this had already been proved by the prophets. What cause have I given you for such conduct? I have required a religious service from you; but have I wearied you by a fatiguing round of difficult duties? If I have, now testify against me; and you shall be first heard, and your plea received, if it be reasonable and good. They are silent; and God proceeds, and states what he has done for them.

Verses 3, 4. O my people, what have I done unto thee? — What injustice or unkindness? Wherein have I wearied thee? — What grievous, burdensome impositions have I laid upon thee? Or, what have I done, or said, or enjoined, to cause thee to be weary of me? The words allude to the forms of courts of justice, wherein actions are tried between man and man. God allows his people to offer any plea which they could in their own behalf. For I brought thee out of Egypt, &c. — Here, on the other hand, God puts them in mind of the great favours he had bestowed upon them in delivering them out of the Egyptian bondage, by the conduct of Moses and Aaron, and Miriam their sister, who is here mentioned as having been endued with the spirit of prophecy, and raised up to be an assistant to her brothers, and an example and counsellor to the women.

V. 4. And Miriam-A prophetess to be assistant to her brothers, and to be an example and a counsellor to the women.

Verse 4. I brought thee up out of the land of Egypt] Where you were slaves, and grievously oppressed; from all this I redeemed you. Was this a small benefit? I sent before thee MOSES, my chosen servant, and instructed him that he might be your leader and lawgiver. I sent with him AARON, that he might be your priest and transact all spiritual matters between myself and you, in offerings, sacrifices, and atonements. I sent MIRIAM, to whom I gave the spirit of prophecy, that she might tell you things to come, and be the director of your females. To this sense the Chaldee, “I have sent three prophets before you; Moses, that he might teach you the tradition of judgments, Aaron, that he might make atonement for the people; and Miriam, that she might instruct the females.”

Verses 3, 4. O my people, what have I done unto thee? — What injustice or unkindness? Wherein have I wearied thee? — What grievous, burdensome impositions have I laid upon thee? Or, what have I done, or said, or enjoined, to cause thee to be weary of me? The words allude to the forms of courts of justice, wherein actions are tried between man and man. God allows his people to offer any plea which they could in their own behalf. For I brought thee out of Egypt, &c. — Here, on the other hand, God puts them in mind of the great favours he had bestowed upon them in delivering them out of the Egyptian bondage, by the conduct of Moses and Aaron, and Miriam their sister, who is here mentioned as having been endued with the spirit of prophecy, and raised up to be an assistant to her brothers, and an example and counsellor to the women.

V. 5. Shittim-This is the place where Balak began by the women of Midian to debauch Israel as Baalim had counselled, and so continued to do, even to Gilgal, all along the borders of his dominion. The righteousness-His mercy, justice and veracity.

Verse 5. Remember now what Balak king of Moab consulted] He sent for Balaam to curse your fathers; but by my influence he was obliged to bless them. See Numbers 22:5, 6 &c., and Numbers 23:5-8, 20-24 &c., and the notes there, where this subject is largely considered. From Shittim unto Gilgal] From the encampment at Shittim, Numbers 25:1, on the way to that of Gilgal, Joshua 4:19. Balaam gave different answers in the interval between these places. We may suppose that the encampments of Israel advanced slowly to that part of Jordan which was opposite to Gilgal. The Chaldee has, “Were there not wonderful things done in your behalf from the valley of Shittim to the house of Gilgal?” See Joshua 3:1; 4:20. Thus there will be a reference to the miraculous passage over Jordan. See Newcome.

That ye may know the righteousness] The just, equitable, and merciful dealing of the Most High. Recollect those things, that ye may have a proper impression of this. There are many interpretations given of this rather obscure clause; what I have proposed seems to me the most simple. This is the sum of the address; and here the case of the plaintiff terminates, the prisoners being called to show why the sentence of the law should not be pronounced. I make no apology for using any forensic terms, as the passages before us refer to a case brought into a court to be judged, and the terms in the original are all such as are proper for a court of justice; and the thing itself is called the Lord’s controversy, hwhy byr rib Yehovah, Jehovah’s suit at law. And hence it is said, He will plead, litigate, with Israel.

Verse 5. O my people, remember, &c. — Call to remembrance what Balaam said in answer to Balak, when he consulted him, namely, that there was no enchantment against Jacob, &c., nothing that could be done against them, nothing that could overthrow them but their own sins; that they were blessed, and it could not be reversed by any thing but their own forsaking God and his service, under whose particular protection they were. From Shittim unto Gilgal — From the encampment at Shittim, Numbers 25:1, on the way to that at Gilgal, Joshua 4:19. Balaam gave different answers in the interval between those places. But some think this sentence should not be connected with what goes before, but that it begins a new sentence, the purport of which is, Remember, O my people, from Shittim unto Gilgal; that is, what things I did, what benefits I bestowed upon you, from the time you were at Shittim till you came to Gilgal. God had indeed before bestowed upon them great benefits, but at this particular time they received more than ordinary instances of his kindness toward them, particularly in causing the waters of Jordan to run back, to let them pass through; and in the fall of the walls of Jericho. That ye may know the righteousness of the Lord — His mercy, justice, truth, and faithfulness.

Verse 5. Oh my people, remember now what Balak king of Moab consulted. He went to Balaam the false prophet for advice; and both he and his people, and the prophet perished together. Had he hearkened to Moses, the prince of prophets, and given a free passage to his relatives, all had been peace and glory. Moab would have known the great righteousness of Jehovah. Micah makes a good use of this fine argument, to dissuade the Israelites from going, like Balak, to idols.

V. 6. Wherewith-One whose heart was touched by the preceeding expostulation, may be supposed to make this enquiry.

Verse 6. Wherewith shall I come before the Lord] Now the people, as defendants, appear; but instead of vindicating themselves, or attempting to dispute what has been alleged against them, they seem at once to plead guilty; and now anxiously inquire how they shall appease the wrath of the Judge, how they shall make atonement for the sins already committed. Bow myself before the high God] They wish to pray, and to make supplication to their Judge; but how shall they come before him? They have no right to come into his presence. Some offering must be brought; but of what kind, or of what value? Their sin is unprecedented, and usual methods of access will not avail. They are distracted in their minds, and make a variety of proposals to themselves, some rational, some absurd and impossible, and some even sinful.

Shall I come before him with burnt-offerings] This is reasonable, and according to the law; but this will be insufficient.

Verses 6, 7. Wherewith shall I come before the Lord — After the preceding reproof of the people’s ingratitude, they are here introduced as anxiously inquiring how they may propitiate God’s displeasure, and avert his judgments. They intimate that they are ready to offer any expiatory sacrifices, though never so costly, for that purpose. Shall I come before him with burnt-offerings, &c. — Will God accept of the ordinary sacrifices, such as we have offered on other occasions, as an atonement for sin? Will the Lord be pleased with thousands of rams, &c. — With a prodigious number; or ten thousands of rivers of oil — Were it possible to give them? Doth he expect more costly sacrifices than ordinary? We are ready, if that will appease him, to offer up to him multitudes of rams, and to add meat-offerings, prepared with oil, in proportion, though it should cost us an immeasurable quantity of that article. Shall I give my firstborn, &c. — The dearest of my offspring, or any other of my children, to Jehovah, by way of atonement for my transgression? It is well known that the Phenicians, and their descendants the Carthaginians, sacrificed their children to Saturn or Molech, and in their great dangers they were wont to offer the dearest of them. And some of the idolatrous Jews and Israelites imitated this horrid practice: see note on Leviticus 18:21, where God in a solemn manner prohibits it, as he frequently does elsewhere. These two verses give us an exact description of the character of hypocrites and habitual sinners, who hope to obtain God’s favour by performing certain external ceremonies; and are willing to purchase their own pardon upon any terms, except that of reforming their lives.

Ver. 6. Wherewith shall I come before the Lord. Here is a striking case; the prophet found some in Ephraim bemoaning themselves like a bullock when first yoked. How can I come before the Lord, and worship in his courts. I who have danced at the feasts of Ashtaroth, the wanton Venuses; who have given my child to Moloch; insulted and stoned the prophets! Alas, alas, I have gone too far ever to think of returning to the Lord. What are hecatombs of burnt-offerings; what are rivers of oil, numerous as the streams of Israel And what if I should, like the ancient druids in all lands, or recently like the king of Moab, 2 Kings 3:27, offer my firstborn son for the sin of my soul; all these could never wash out the deep stains of sin, nor appease my guilty conscience. “Behold, to obey is better than sacrifice, and to hearken than the fat of rams.” 1 Samuel 15:22. Thus the prophet in his answer gives a lucid comment on the words of Moses. Deuteronomy 10:12. He hath showed thee, oh man, what is good; to do justly, to love mercy, and to walk humbly with thy God. Then the live coal from the atoning altar shall take away thy sin; then the evangelical fountain, which can wash David’s house from blood, and Jerusalem from her filthiness, can wash and cleanse thy heart. The blood of Jesus Christ, the Son of God, can effectually cleanse the soul from all unrighteousness.

V. 7. Thousands-Ever so many. Ten thousands of rivers-Were it possible to give them.

Verse 7. Will the Lord be pleased with thousands of rams] These might be procured, though with difficulty; but conscience says neither will these do.

With ten thousands of rivers of oil] This is absurd and impossible; but could even these be procured, could they all make atonement for such guilt, and ingratitude, and rebellion?

Shall I give my first-born for my transgression] This was sinful and wicked; but such offerings had been made by the Phœnicians, and their successors the Carthaginians; and this very custom was copied by the corrupt Israelites. See some cases of such offerings, 2 Kings 3:27; Leviticus 20:27.

The fruit of my body for the sin of my soul?] This clause is an explanation of the former. Shall I make the first-born, the best and goodliest of my children, tacj chattath, a SIN-OFFERING for my soul? And thus the original is used in a multitude of places. When they had put all these questions to their reason and conscience, they found no satisfaction; their distraction is increased, and despair is about to take place, when Jehovah, the plaintiff, in his mercy interposes:

Verses 6, 7. Wherewith shall I come before the Lord — After the preceding reproof of the people’s ingratitude, they are here introduced as anxiously inquiring how they may propitiate God’s displeasure, and avert his judgments. They intimate that they are ready to offer any expiatory sacrifices, though never so costly, for that purpose. Shall I come before him with burnt-offerings, &c. — Will God accept of the ordinary sacrifices, such as we have offered on other occasions, as an atonement for sin? Will the Lord be pleased with thousands of rams, &c. — With a prodigious number; or ten thousands of rivers of oil — Were it possible to give them? Doth he expect more costly sacrifices than ordinary? We are ready, if that will appease him, to offer up to him multitudes of rams, and to add meat-offerings, prepared with oil, in proportion, though it should cost us an immeasurable quantity of that article. Shall I give my firstborn, &c. — The dearest of my offspring, or any other of my children, to Jehovah, by way of atonement for my transgression? It is well known that the Phenicians, and their descendants the Carthaginians, sacrificed their children to Saturn or Molech, and in their great dangers they were wont to offer the dearest of them. And some of the idolatrous Jews and Israelites imitated this horrid practice: see note on Leviticus 18:21, where God in a solemn manner prohibits it, as he frequently does elsewhere. These two verses give us an exact description of the character of hypocrites and habitual sinners, who hope to obtain God’s favour by performing certain external ceremonies; and are willing to purchase their own pardon upon any terms, except that of reforming their lives.

V. 8. He-God hath already told you in his word, with what you ought to come before him. To do justly-To render to every one their due, superiors, equals, inferiors, to be equal to all, and oppress none, in body, goods or name; in all your dealings with men carry a chancery in your own beasts, and do according to equity. To love mercy-To be kind, merciful and compassionate to all, not using severity towards any. Walk humbly with thy God-Keep up a constant fellowship with God, by humble, holy faith.

Verse 8. He hath showed thee, O Man, what is good] All the modes of expiation which ye have proposed are, in the sight of God, unavailable; they cannot do away the evil, nor purify from the guilt of sin. He himself has shown thee what is good; that which is profitable to thee, and pleasing to himself. And what is that? Answer, Thou art—

I. To do justly; to give to all their due.

1. To God his due; thy heart, thy body, soul, and spirit; thy wisdom, understanding, judgment. “To love him with all thy heart, soul, mind, and strength, and thy neighbour as thyself.” This is God’s due and right from every man.

2. Thou art to give thy neighbour his due; to do to him as thou wouldst that he should do to thee, never working ill to him.

3. Thou art to give to thyself thy due; not to deprive thy soul of what God has provided for it; to keep thy body in temperance, sobriety, and chastity; avoiding all excesses, both in action and passion.

II. Thou art to love mercy; not only to do what justice requires, but also what mercy, kindness, benevolence, and charity require.

III. But how art thou to do this? Thou art to walk humbly with thy God; [nxh, hatsnea, to humble thyself to walk. This implies to acknowledge thy iniquity, and submit to be saved by his free mercy, as thou hast already found that no kind of offering or sacrifice can avail. Without this humiliation of soul there never was, there never can be, any walking With God; for without his mercy no soul can be saved; and he must be THY God before thou canst walk with him. Many, when they hear the nature of sin pointed out, and the way of salvation made plain through the blood of the Lamb, have shut their eyes both against sin and the proper sacrifice for it, and parried all exhortation, threatening, &c., with this text: “God requires nothing of us but to do justly, love mercy, and walk humbly with him.” Now I ask any man, Art thou willing to stand or fall by this text? And it would cost me neither much time nor much pains to show that on this ground no soul of man can be saved. Nor does God say that this doing justly, &c., shall merit eternal glory. No. He shows that in this way all men should walk; that this is the duty of EVERY rational being; but he well knows that no fallen soul can act thus without especial assistance from him, and that it is only the regenerate man, the man who has found redemption through the blood of the cross, and has God for HIS God, that can thus act and walk. Salvation is of the mere mercy of God alone; for by the works of the law shall no flesh be justified.

The manner of raising attention, says Bp. Newcome, on Micah 6:1, 2, by calling on man to urge his plea in the face of all nature, and on the inanimate creation to hear the expostulation of Jehovah with his people, is truly awakening and magnificent. The words of Jehovah follow in Micah 6:3-5. And God’s mercies having been set before the people, one of them is introduced in a beautiful dramatic form; asking what his duty is towards so gracious a God, Micah 6:6, 7. The answer follows in the words of the prophet, Micah 6:8. Some think we have a sort of dialogue between Balak and Balaam, represented to us in the prophetical way. The king of Moab speaks, Micah 6:6. Balaam replies by another question in the two first hemistichs of Micah 6:7. The king of Moab rejoins in the remaining part of the verse; and Balaam replies, Micah 6:8. Bps. Butler and Lowth favour this. I cannot agree.

Verse 8. He hath showed thee, O man, what is good — He hath showed thee that there is no forgiveness without repentance, and that repentance is but a name, unless there be a ceasing to do evil, and learning to do well: and that this implies the practice of every branch of piety and virtue; the performance of every duty that we owe to God, our neighbour, and ourselves; 1st, To do justly — To render to all their dues, to superiors, equals, inferiors; to be true and just to all, and to oppress none, in their persons, property, or reputation; in our dealings with others to carry a chancery in our own breasts, and to act according to equity. 2d, To love mercy — Not to use severity, or exercise malice, envy, revenge, enmity, or hatred toward any, but to be compassionate, merciful, forgiving, kind, and beneficent toward all, according to our ability. And, 3d, To walk humbly with thy God — To humble thyself before the holy and just God, under a deep sense of thy past guilt and present unworthiness, renouncing all high thoughts of thyself, and all dependance on thy own righteousness for justification before him, but relying solely on his mercy, through the Mediator. The words imply, too, that we should keep up constant communion with God, by the exercise of an humble, holy, loving, and obedient faith, serving the Lord, as the apostle says of himself, in all humility of mind, and with continual reverence and godly fear. “See here the true spirit of the divine law! See here what makes a true Israelite! a truth which the carnal Jews could never comprehend: in vain did their legislator and their prophets inculcate it upon every occasion. They always had recourse to their gross conceptions, their attachment to sacrifices, and merely external services: herein they imagined their perfection to consist; while they neglected the more essential duties of man, and the practice of the most solid virtues, justice, benevolence, and piety.”

Verse 8 has been called “the greatest verse in the Old Testament.” The questions in verses 6, 7 make it clear that the people did not understand the true character and requirements of Jehovah. They thought that the painstaking observance of the ceremonial and the perfunctory bringing of sacrifices constituted true religion. Their ignorance was, indeed, great, but it was inexcusable, for Jehovah had made known again and again what was acceptable in his sight (Amos 5:21ff.; Isaiah 1:11-17; Hosea 6:6). He hath showed thee — Through Moses, the prophets, the Nazirites, and other teachers (Amos 2:11). What is good — A holy and righteous God can take pleasure only in that which is good, and this he requires of them. The essential elements of goodness are pointed out in a few words. Do justly — Live according to the principles of righteousness and equity (see on Amos 5:7). Love mercy [“kindness”] — Practice diligently the principles of kindness and brotherliness (see on Hosea 2:19). This is a distinct advance over the preceding. Obedience to these two exhortations implies the keeping of the commandments in the second part of the Decalogue. The former of these is emphasized repeatedly by Amos (for example, Amos 5:24), the latter by Hosea (for example, Hosea 6:6). But Israel was doing the very opposite; on every hand was to be seen cruelty, injustice, oppression (Micah 2:1, 2, 8; 3:2, 3, 9, etc.). Micah emphasizes a third requirement, which is a correlative of the majesty and holiness of Jehovah taught by Isaiah, and the proper observance of which meets the requirements in the first part of the Decalogue: Walk humbly with thy God — A humble walk with God is “a life of fellowship with God implying an identity of will and purpose, but fellowship conditioned by that spirit of humility which must ever govern the intercourse of weak and sinful man with a perfect and infinite God” (compare Deuteronomy 10:12, 13).

In these few words is expressed more clearly than anywhere else in the eighth century prophecies the startling contrast between the popular religion and the religion of the prophets.

Indignant denunciation of prevalent crimes, 9-16.

V. 9. Crieth-Either by his judgments, each of which is the Lord’s voice, or by his prophets. The city-To every city in Israel and Judah, but principally to Jerusalem and Samaria. The man of wisdom-Every wise man. See thy name-Will perceive God in that cry. The rod-Hear ye the voice of God in the punishments God is now sending. Appointed it-Who hath chosen it out, and strikes with it.

Verse 9. The Lord’s voice crieth unto the city] No man is found to hear; but the man of wisdom will hear, hyvwt tushiyah; a word frequent in the writings of Solomon and Job, signifying wisdom, wealth, substance, reason, essence, happiness; any thing that is complete; or that which is substantial, in opposition to vanity, emptiness, mere show, unsubstantiality. When God speaks, the man of common sense, who has any knowledge of God or his own soul, will see thy name; but instead of hary yireh, will see, the Septuagint, Syriac, Vulgate, and Arabic, with twelve of Kennicott’s and Deuteronomy Rossi’s MSS., have read yary yirey, they that FEAR. The Vulgate reads:—

Et salus erit timentibus nomen tuum.

“And thou shalt be salvation to them that fear thy name.” The Septuagint—Ki swsei faboumenouv to onoma autou.

And he shall save those who fear his name.—

This the Arabic copies.

The Targum has, “And the teachers shall fear the name.” That is, hwhy Yehovah.

The French Bible is very strange:—

Car ton nom volt comme il va de tout.

“For thy name sees how every thing goes.”

The word hyvwt tushiyah, mentioned above, which occasions all the difficulty, has been read with an [ ain by the Vulgate and Septuagint, as coming from the root [vy yasha, to be saved; and it is very likely that this was the original reading. The two last letters in the word, hy, might have been easily mistaken in the MS. for the letter [ where I may suppose the word stood thus, [vwt, shall be saved; and as several MSS. read yary yirey, they who fear, instead of hary yireh, he shall see, the whole clause might have been just what it appears in the Vulgate and Septuagint. It is also necessary to remark that the word in dispute has various forms in some MSS., which is a strong presumption against its authenticity. See Kennicott and Deuteronomy Rossi.

Verse 9. The Lord’s voice crieth — Either by his judgments, each of which is his voice, or by his prophets; unto the city — To every city in Israel and Judah, but principally to Jerusalem and Samaria. The man of wisdom — Every wise man; shall see thy name — Will perceive God in that cry. Hear ye the rod, and who hath appointed it — Who hath chosen it out, and strikes with it; that is, Hear ye the voice of God in the punishments he is now sending. Or, Hear what severe judgments are threatened against you, and who it is that threatens them, and is able to put them in execution.

Verse 9 is the introduction, summoning the listeners to pay earnest heed to the words about to be uttered. Jehovah’s voice — It is not a faultfinding prophet, but Jehovah himself, who brings the accusation. The city — Jerusalem. The man of wisdom shall see thy name — Literally, wisdom will see thy name. If translated thus the meaning is obscure. Keil and others take “thy name” as subject and “wisdom” as object, and render, “Thy name sees wisdom,” that is, has the true wisdom of life in view. On name see on Micah 5:4. Even if the meaning “have in view” could be established for the verb “see” by passages like Genesis 20:10, and Psalm 66:18, this translation would be improbable, since the thought expressed is foreign to the context. It is much better to follow the ancient versions and read “fear” (compare R.V. margin). The result is “wisdom fears thy name,” or, better, “let wisdom fear thy name,” or even, “it is wisdom to fear thy name.” Since the pronoun of the second person is peculiar in this connection, it may be best to follow LXX. also in reading “his name.” “When Jehovah’s voice sounds so threatening and his rod is already buzzing near it is prudent to fear his name and to hear what is said in his name.” Another meaning of the word translated “wisdom” is “safety,” but the thought is not affected if it is substituted for the former. Hear ye the rod — The prophecy concerning the rod; the judgment about to fall. Who hath appointed it — Hear the voice of Him who has ordained the judgment, Jehovah. 9b is altered by many commentators on the basis of LXX. so as to read, “Hear ye, O tribe and council of the city.” The words of denunciation begin with verse 10. The causes of the judgment are stated first. This is done in the form of questions, which are to arouse the attention and the consciences of the hearers. The sins condemned are the same as those named by the other eighth century prophets. Treasures of wickedness — The exhortations and denunciations of the past have wrought no change for the better; the oppressors still continue their violence and robbery; they acquire treasures by wicked means, and thus they keep alive the wrath of Jehovah. Scant measure — Literally, ephah of leanness. They cheat the buyer by using small measures (see on Amos 8:5; Hosea 3:2; compare Deuteronomy 24:14, 15).

V. 10. Yet-After so many express laws, and so many examples of punishment. Treasures-Gotten by injurious courses.

Verse 10. Are there yet the treasures of wickedness] Such as false balances and deceitful weights. See on Hosea 12:7. This shows that they were not DOING JUSTLY. They did not give to each his due.

Verses 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 Amos 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 verse 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.

V. 11. Count them pure-Approve, or acquit then as if they were righteous.

Verses 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 Amos 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 verse 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.

11. Shall I count them pure — This is an impossible rendering of the Hebrew, but it is supported by Vulgate; the Hebrew reads, “Shall I be pure?” If this is original, the people must be the speaker; but a change in speakers is out of place here. LXX. retains Jehovah as the speaker, and reads, “Can it (Jerusalem) be pure?” The LXX. and Vulgate readings require only slight alterations in the Hebrew, and either is preferable to the present text. Wicked balances,… deceitful weights — See on Amos 8:5. No one who practices fraud or deceit can expect to be acquitted in the court of Jehovah.

V. 12. Thereof-Of Jerusalem and Samaria.

Verse 12. For the rich men thereof are full of violence] This shows that they did not love mercy.

The inhabitants thereof have spoken lies] This shows that they did not humble themselves to walk with God.

Verses 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 Amos 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 verse 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.

Verse 12 continues the description of wrongdoing (compare Hosea 4:1ff.). Thereof — Of Jerusalem. Full of violence — See on Micah 2:1, 2, 8; 3:2, 3, 9. Lies — Toward God and man. Deceitful — Literally, deceit. The noun is used in the place of the adjective for the sake of emphasis (G.-K., 141c); the tongue does nothing but deceive.

V. 13. Sick-God will e’re long so smite, that the strokes shall reach the heart, and make Israel heartsick of his wounds.

Verse 13. Will I make thee sick in smiting thee] Perhaps better, “I also am weary with smiting thee, in making thee desolate for thy sins.” They were corrected, but to no purpose; they had stroke upon stroke, but were not amended.

Verses 13-15. Therefore will I make thee sick in smiting thee — Therefore, upon account of these thy sins, I will, ere long, so smite thee, O Israel, that the strokes shall reach thy heart, and make thee sick unto death of thy wounds. Or, the punishment wherewith I will afflict thee shall waste thy strength like a consuming sickness which preys upon the vitals. Thou shalt eat, but not be satisfied — See note on Hosea 4:10. And thy casting down shall be in the midst of thee — Thou shalt be depressed within thee, or have no courage, or spirits, left to support thee. Thou shalt take hold, but not deliver, &c. — Thou shalt lay hold on things to secure them to thee, but thou shalt not be able to save them from the enemy. All the advantages that thou hast made by any means shall become a prey to them. Archbishop Newcome translates it, Thou shalt take hold, but shalt not carry away; contrary to what is said of thy enemies, Isaiah 5:29; They shall lay hold of the prey, and carry it away safe, and none shall deliver it, or retake it. Thou shalt sow, but shalt not reap — Thou shalt not enjoy the fruit of thy labour: a curse often threatened for disobedience.

Verses 13-15 announce the judgment. Thee — The masculine pronoun which is used in these verses cannot refer to the city. If the alteration suggested in connection with 9b is accepted the masculine pronoun may be explained as referring to “tribe,” a masculine noun; otherwise we must suppose that the prophet uses the masculine form because he has in mind the people of the city rather than the city itself. Smiting [“have smitten”] — If the text is correct this is the so-called prophetic perfect. The punishment is still in the future, but it is so certain that the prophet describes it as already present. I also — Better, I on my part. With a grievous wound — An incurable wound (Nahum 3:19). The construction of the Hebrew is somewhat unusual. A slight alteration, supported by LXX., would give, “therefore I on my part have begun to smite thee, to make thee desolate because of thy sins.”

V. 14. In the midst of thee-Thou shalt be cast down at home by thy own hands. Thou shalt take hold-This may refer either to persons or things, on which we lay hold in order to save them. Shalt not deliver-Where thou lodgest thy children, and layest up thy wealth, thither the enemy shall pursue thee; or if thou fly into other countries, it shall not be a safe refuge to thee. Which thou deliverest-For a little while.

Verse 14. Thou shalt eat, but not be satisfied] All thy possessions are cursed, because of thy sins; and thou hast no real good in all thy enjoyments.

And thy casting down] For Ëjvyw veyeshchacha, “thy casting down,” Newcome, by transposing the j and v, reads Ëvjyw veyechshach, “and it shall be dark;” and this is probably the true reading. The Arabic and Septuagint have read the same. “There shall be calamity in the midst of thee.” It shall have its seat and throne among you.

Verses 13-15. Therefore will I make thee sick in smiting thee — Therefore, upon account of these thy sins, I will, ere long, so smite thee, O Israel, that the strokes shall reach thy heart, and make thee sick unto death of thy wounds. Or, the punishment wherewith I will afflict thee shall waste thy strength like a consuming sickness which preys upon the vitals. Thou shalt eat, but not be satisfied — See note on Hosea 4:10. And thy casting down shall be in the midst of thee — Thou shalt be depressed within thee, or have no courage, or spirits, left to support thee. Thou shalt take hold, but not deliver, &c. — Thou shalt lay hold on things to secure them to thee, but thou shalt not be able to save them from the enemy. All the advantages that thou hast made by any means shall become a prey to them. Archbishop Newcome translates it, Thou shalt take hold, but shalt not carry away; contrary to what is said of thy enemies, Isaiah 5:29; They shall lay hold of the prey, and carry it away safe, and none shall deliver it, or retake it. Thou shalt sow, but shalt not reap — Thou shalt not enjoy the fruit of thy labour: a curse often threatened for disobedience.

Verses 14, 15 describe the judgment in greater detail; the prophet evidently thinks of a foreign nation as the divinely appointed executioner (Amos 5:11; Deuteronomy 28:39, 40). Thou shalt eat, but not be satisfied — The enemy will overrun the land and devastate it; as a result starvation will threaten the people. The meaning of the next clause is uncertain. Thy casting down shall be in the midst of thee — In the midst of the people. The word translated “casting down” (R.V., “humiliation”) occurs only here; hence its exact meaning is more or less uncertain. Some give to it the meaning “emptiness,” that is, of the stomach (so R.V. margin). With this translation the thought becomes clearer, for it would simply be a repetition of that expressed in the preceding clause; or else the second might be understood as a circumstantial clause, “Thou shalt eat but not be satisfied, while starvation shall be in the midst of thee.” LXX., taking the word from a different root, renders “it will be dark.” Shalt take hold — Better, R.V., “shalt put away.” On the approach of the enemy they will hasten to hide their families and possessions, but the enemy will be too quick for them; they will not bring them to a place of safety; if, by chance, they should succeed in saving anything, it will fall into the hands of the enemy to be devoured by the sword (compare Isaiah 5:29; Jeremiah 50:37). Sow,… reap — The enemy will consume or destroy also the growing crops in fields and vineyards. Tread the olives — See on Joel 1:10; 2:24. Thomson says that, so far as he knows, olives are not trodden with the feet in modern times, “and it could only be done when the olives have been kept until they are very soft” (The Land and the Book, 1:524). Marti omits “thy casting down” and connects “in the midst of thee” differently; then he rearranges the clauses, and thus he secures what is undoubtedly a smoother reading. Following verse 13 he reads, “Whatever is in the midst of thee thou mayest put away, thou shalt not save it; and that which thou savest will I give up to the sword. Thou shalt eat but not be satisfied; thou shalt sow.… “

V. 15. Thou shalt not reap-An enemy shall reap it. Sweet wine-Thou shalt tread the grapes which afford sweet wine.

Verse 15. Thou shalt sow, but thou shalt not reap] Thou shalt labour to amass property, but thou shalt not have God’s blessing; and whatever thou collectest, thy enemies shall carry away. And at last carry thyself into captivity.

Verses 13-15. Therefore will I make thee sick in smiting thee — Therefore, upon account of these thy sins, I will, ere long, so smite thee, O Israel, that the strokes shall reach thy heart, and make thee sick unto death of thy wounds. Or, the punishment wherewith I will afflict thee shall waste thy strength like a consuming sickness which preys upon the vitals. Thou shalt eat, but not be satisfied — See note on Hosea 4:10. And thy casting down shall be in the midst of thee — Thou shalt be depressed within thee, or have no courage, or spirits, left to support thee. Thou shalt take hold, but not deliver, &c. — Thou shalt lay hold on things to secure them to thee, but thou shalt not be able to save them from the enemy. All the advantages that thou hast made by any means shall become a prey to them. Archbishop Newcome translates it, Thou shalt take hold, but shalt not carry away; contrary to what is said of thy enemies, Isaiah 5:29; They shall lay hold of the prey, and carry it away safe, and none shall deliver it, or retake it. Thou shalt sow, but shalt not reap — Thou shalt not enjoy the fruit of thy labour: a curse often threatened for disobedience.

Verses 14, 15 describe the judgment in greater detail; the prophet evidently thinks of a foreign nation as the divinely appointed executioner (Amos 5:11; Deuteronomy 28:39, 40). Thou shalt eat, but not be satisfied — The enemy will overrun the land and devastate it; as a result starvation will threaten the people. The meaning of the next clause is uncertain. Thy casting down shall be in the midst of thee — In the midst of the people. The word translated “casting down” (R.V., “humiliation”) occurs only here; hence its exact meaning is more or less uncertain. Some give to it the meaning “emptiness,” that is, of the stomach (so R.V. margin). With this translation the thought becomes clearer, for it would simply be a repetition of that expressed in the preceding clause; or else the second might be understood as a circumstantial clause, “Thou shalt eat but not be satisfied, while starvation shall be in the midst of thee.” LXX., taking the word from a different root, renders “it will be dark.” Shalt take hold — Better, R.V., “shalt put away.” On the approach of the enemy they will hasten to hide their families and possessions, but the enemy will be too quick for them; they will not bring them to a place of safety; if, by chance, they should succeed in saving anything, it will fall into the hands of the enemy to be devoured by the sword (compare Isaiah 5:29; Jeremiah 50:37). Sow,… reap — The enemy will consume or destroy also the growing crops in fields and vineyards. Tread the olives — See on Joel 1:10; 2:24. Thomson says that, so far as he knows, olives are not trodden with the feet in modern times, “and it could only be done when the olives have been kept until they are very soft” (The Land and the Book, 1:524). Marti omits “thy casting down” and connects “in the midst of thee” differently; then he rearranges the clauses, and thus he secures what is undoubtedly a smoother reading. Following verse 13 he reads, “Whatever is in the midst of thee thou mayest put away, thou shalt not save it; and that which thou savest will I give up to the sword. Thou shalt eat but not be satisfied; thou shalt sow.… “

V. 16. The statutes-The idolatrous worship was set up by Omri in the royal city. Ye-O house of Israel. That I should make thee-This will be the event. Thereof-Of the land. The reproach-The reproach threatened in the law, if my people forsake me.

Verse 16. The statutes of Omri are kept] Omri, king of Israel, the father of Ahab, was one of the worst kings the Israelites ever had; and Ahab followed in his wicked father’s steps. The statutes of those kings were the very grossest idolatry. Jezebel, wife of the latter, and daughter of Ithobaal, king of Tyre, had no fellow on earth. From her Shakespeare seems to have drawn the character of Lady Macbeth; a woman, like her prototype, mixed up of tigress and fiend, without addition. Omri Ahab, and Jezebel, were the models followed by the Israelites in the days of this prophet. The inhabitants thereof a hissing] hqrvl lishrekah, “for a shriek;” because those who should see them should be both astonished and affrighted at them.

There are few chapters in the prophets, or in the Bible, superior to this for genuine worth and importance. The structure is as elegant as it is impressive; and it is every way worthy of the Spirit of God. MICAH

Verse 16. For the statutes of Omri are kept — An idolatrous king, of whom it is said, 1 Kings 16:25, that he did worse than all that were before him, and therefore we may judge of the corruption of the people who imitated the example, and followed the institutions of such a one. By his statutes, seem to be intended some idolatrous rites, which he instituted while he was king of Israel. And all the works of the house of Ahab, &c. — Ahab was the son of Omri, and exceeded his father and all his predecessors in impiety. He did more (it is said, 1 Kings 16:33) to provoke the Lord God than all the kings of Israel that were before him. For he not only walked in the sins of Jeroboam, who instituted the worship of the golden calves, under which idolatrous representation Jehovah was worshipped, but he also went and served Baal, a false god, and built a house, or temple, and erected an altar for him in Samaria, &c., 1 Kings 16:30-33. But, impious as Ahab was, he found imitators, not only in Israel, where he had power to command, but also in Judah. It is said, The works of the house of Ahab, because all his posterity followed his example in idolatry. And we learn, 2 Kings 21:3, that even the king of Judah, Manasseh, reared up an altar for Baal, and made a grove, as did Ahab king of Israel. That I should make thee a desolation — The event will be, that the country and city shall be laid desolate; and the inhabitants thereof a hissing — That is, a subject of scorn and derision to their enemies. Therefore ye shall bear the reproach of my people — This is addressed to the rich men, spoken of verse 12, and the meaning is, that the people in general should reproach them with being the principal cause of their calamities and desolation.

Ver. 16. The statutes of Omri. These respected idolatry, and were issued to restore the worship of the golden calves. 1 Kings 16:25. Omri was father of Ahab, and laid the foundation of all the wickedness which followed in his house and kingdom.

Verse 16 sums up the sin and punishment of the people. The statutes of Omri are kept — This is perhaps the best that can be done with the present Hebrew text, but the context and among the ancient versions LXX. and Peshitto suggest a slight change, so that it will read “thou didst keep,” and this is probably the original. The reign of Omri, one of the greatest kings of the northern kingdom, is passed over very briefly in 1 Kings 16:21-28, but the statement is made that he dealt more wickedly than any king that went before him. The words of Micah are not to be understood as meaning that Omri actually made statutes enjoining wrongdoing, or that the people followed such statutes, but that they followed his example which exerted as much influence upon their conduct as written law could have done. “All the works of the house of Ahab” is similar in meaning to “statutes of Omri.” Ahab was condemned by his great contemporary Elijah for two reasons: (1) He tolerated and even encouraged the worship of Baal (1 Kings 16:31, 32); (2) he oppressed the poor and robbed them of their ancestral holdings (1 Kings 21). Micah has little to say about idolatry; it is rather oppression, violence, injustice, that he condemns. Hence “statutes of Omri” and “ways of the house of Ahab” are to be understood as referring not so much to religious apostasy as to the conduct of these kings illustrated in Ahab’s dealings with Naboth. Ye walk — The change to the plural, here and in the last clause of the verse, is peculiar. If the plural is original it may be used to indicate that the individuals in the community are singled out and addressed personally; it is not impossible, however, that the change is due to the mistake of a copyist. In their counsels — As expressed in their conduct.

From the sin the prophet turns to the judgment. That I should make — They might have known better, and did know better; nevertheless they persisted in their iniquity, challenging, by their very conduct, Jehovah to do his worst (see on Amos 2:7). Of the three pronouns, “thee,” “thereof” (of it), “ye,” two are masculine in the original, one is feminine; two are singular, one is plural. It will be necessary, therefore, to distinguish between the persons addressed: “thee” refers to the nation (see on verse 13); “thereof” to Jerusalem or, some think with less probability, to “desolation” — desolated land; “ye” to the individuals constituting the nation (see above). This seems a satisfactory explanation; others, however, alter the text so as to bring the pronouns in agreement with one another. Desolation — While this is one meaning of the word, in parallelism with “hissing” the meaning suggested in the margin, “astonishment,” is to be preferred, or still better, “object of astonishment” or “of horror” (compare Deuteronomy 28:37; Jeremiah 25:9; 51:37). Hissing — An object of hissing or derision. The reproach of my people — The reproach which Israel, the chosen people of Jehovah, must bear when the heathen nations will triumph over it; for such a triumph will be to the conquerors a clear proof of Jehovah’s inability or unwillingness to help. LXX. reads, “the reproach of the nations,” that is, the reproach brought upon Israel by the surrounding nations. The latter may be the original reading (see on Joel 2:17).