---
title: "Clarke"
description: "Verse Micah 6:1. Arise, contend thou — This chapter is a sort of dialogue between God and the people. GOD speaks the five first verses, and convicts the p"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/micah/6"
---

Verse [Micah 6:1](../../../kjv/micah/6/1). ***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.

Verse [Micah 6:2](../../../kjv/micah/6/2). ***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.

Verse [Micah 6:3](../../../kjv/micah/6/3). ***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.

Verse [Micah 6:4](../../../kjv/micah/6/4). ***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."

Verse [Micah 6:5](../../../kjv/micah/6/5). ***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](../../../kjv/numbers/22/5-6) c., and [Numbers 23:5-8](../../../kjv/numbers/23/5-8); [Numbers 23:20-24](../../../kjv/numbers/23/20-24) c., and the notes there, where this subject is largely considered.
***From Shittim unto Gilgal*** — From the encampment at Shittim, [Numbers 25:1](../../../kjv/numbers/25/1), on the way to that of Gilgal, [Joshua 4:19](../../../kjv/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](../../../kjv/joshua/3/1) [Joshua 4:20](../../../kjv/joshua/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*, ריב יהוה rib *Yehovah, Jehovah's suit at law*. And hence it is said, *He will* *plead*, litigate, *with Israel*.

Verse [Micah 6:6](../../../kjv/micah/6/6). ***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.

Verse [Micah 6:7](../../../kjv/micah/6/7). ***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 *Phoenicians*, 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](../../../kjv/2-kings/3/27); [Leviticus 20:27](../../../kjv/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, חטאת *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:

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*; הצנע, 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](../../../kjv/micah/6/1); [Micah 6:2](../../../kjv/micah/6/2), 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](../../../kjv/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](../../../kjv/micah/6/6); [Micah 6:7](../../../kjv/micah/6/7). The answer follows in the words of the prophet, [Micah 6:8](../../../kjv/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](../../../kjv/micah/6/6). *Balaam* replies by another question in the two first hemistichs of [Micah 6:7](../../../kjv/micah/6/7). The *king of Moab* rejoins in the remaining part of the verse; and *Balaam* replies, [Micah 6:8](../../../kjv/micah/6/8). Bps. *Butler* and *Lowth* favour this. I cannot agree.

Verse 9. ***The Lord's voice crieth unto the city*** — No man is found to hear; but the *man of wisdom* will hear, תושיה *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 יראה *yireh, will see*, the *Septuagint, Syriac, Vulgate*, and *Arabic*, with *twelve* of *Kennicott's* and *De Rossi's* MSS., have read יראי *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*- Και σωσει φαβουμενους το ονομα αυτου.
*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, *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 תושיה *tushiyah*, mentioned above, which occasions all the difficulty, has been read with an ע *ain* by the *Vulgate* and *Septuagint*, as coming from the root ישע *yasha, to be saved*; and it is very likely that this was the *original* reading. The two last letters in the word, יה, might have been easily mistaken in the MS. for the letter ע where I may suppose the word stood thus, תושע, *shall be saved*; and as several MSS. read יראי *yirey*, they who *fear*, instead of יראה *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 *De Rossi*.

Verse [Micah 6:10](../../../kjv/micah/6/10). ***Are there yet the treasures of wickedness*** — Such as false balances and deceitful weights. See on [Hosea 12:7](../../../kjv/hosea/12/7). This shows that they were not DOING JUSTLY. They did not *give to each his* *due*.

Verse [Micah 6:12](../../../kjv/micah/6/12). ***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*.

Verse [Micah 6:13](../../../kjv/micah/6/13). ***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.

Verse [Micah 6:14](../../../kjv/micah/6/14). ***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 וישחך *veyeshchacha*, "thy casting down," *Newcome*, by transposing the ח and ש, reads ויחשך *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.

Verse [Micah 6:15](../../../kjv/micah/6/15). ***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.

Verse [Micah 6:16](../../../kjv/micah/6/16). ***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*** — לשרקה *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.

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