Micah - Party Pooper

August 13, 2016 version

Once I read of a hurricane about to hit a town head on. A group of college students decided they were not going to evacuate like everyone else, but were going to stay. Not only did they plan to ride out the storm, but they were going to throw a big party during the hurricane. After the hurricane was over, their house, and the people inside, were nowhere to be found. In Israel and Judah times were prosperous during the first part of Micah's ministry. Yes, Assyria had destroyed kingdoms around them, and exiled their people, but the Assyrian had not come to Israel yet. Later, King Ahaz was an ally of the Assyrians, so they should be OK. A party pooper is someone who destroys the festive spirit of a party, and Micah was called to do just that. He was not gloom and doom just for the sake of being negative, but because God cared enough for the people to warn them

Micah is a book of three prophetic warnings. He boldly speaks out against injustice of the rich against the poor as much as Canaanite idolatry. In one section he is unusual in using plays on words, not to be humorous, but as a literary device that would aid in people remembering his words. I can just see it now: "Let's invite Micah to our big bash; he should be the life of the party. I hear he has some cool poetry to recite...."

Background on Micah: Micah is short for Micaiah, which means "Who is like the LORD". Micah was from about 25 miles southwest of Jerusalem, and was a contemporary of Isaiah who prophesied during the times of the last kings of Israel. We don't know the exact dates, but it was between 740 and 687 A.D. He is mentioned in Jeremiah 26:18 and four places in the NT.

Pre-Nicene and Post-Nicene writers who refer to Micah

Dead Sea Scrolls (-68 A.D.) contains Micah Lactantius (c.303-c.325 A.D.)
Justin Martyr (c.138-165 A.D.) Eusebius of Caesarea (318-339/340)
Melito of Sardis (170-177/180 A.D.) Athanasius of Alexandria (367 A.D.)
Irenaeus of Lyons (182-188 A.D.) Synopsis Scripturae Sacrae (350-370 A.D.)
Clement of Alexandria (193-202 A.D.) Ephraim Syrus (350-378 A.D.)
The Muratorian canon (190-217 A.D.) (partial) refers to the Old Testament scriptures Basil of Cappadocia (357-378/379 A.D.) quotes half of Micah 2:7
Tertullian (198-220 A.D.) Cyril of Jerusalem (c.349-386 A.D.)
Hippolytus (222-235/236 A.D.) Ambrose of Milan (370-390 A.D.)
Origen (225-254 A.D.) Gregory Nanzianzen (330-391 A.D.)
Treatise Against Novatian (254-256 A.D.) Didymus the Blind (398 A.D.)
Cyprian of Carthage (c.246-258 A.D.) Rufinus (374-306 A.D.)
Victorinus of Petau (c.260-312 A.D.) John Chrysostom (-407 A.D.)
Methodius (c.260-312 A.D.) Jerome (373-420 A.D.)
  Epiphanius of Salamis (360-403 A.D.)

An Outline of Micah

1-2 First oracle - the reason for impending judgment

1. Weeping over their impending destruction

2. Making clear why they will be destroyed

3-5 Second oracle - Restoration after judgment

3 The sins of the leaders

4 Restoration in the last days

5 What does Bethlehem have to do with deliverance?

6-7 Third oracle - The trial and pardon

6 God's case against them

7 Their misery, and restoration of the remnant


Micah - Party Pooper

Table of Contents

Micah 1 - Weeping over their Impending Destruction *

Micah 2 - The Case Against Jacob *

Micah 3-4 - Leaders hating good and loving evil, and restoratio *

Micah 5 - Those Humbled will be delivered *

Micah 6 - Israel in Court: Arguments, the Charge, and the Judgment *

Micah 7 - Darkening Doom before the Dawning Light *

 

Micah 1 - Weeping over their Impending Destruction

In Micah's first oracle chapter 1 tells what is going to happen; chapter 2 tells why.

1. In Mic 1:2, how is God a witness against them?



2. In Mic 1:4, when will mountains melt and split apart?



3. In Mic 1:5, why does Micah call their sin "Jacob's transgression"?



4. In Mic 1:7, when should money obtained by sinful means be given to God's work? Why?



5. In Mic 1:8-9 what is the significance of the jackal and the owl together? How does this relate to Micah?



6. In Mic 1:9; 2:10, and Jer 30:12,15, what makes some wounds (sins) incurable vs. incurable?



7. In Mic 1:10-15a, these are not exactly plays on words, but they are close in meaning and more subtle. Commentators say this is hard to get the effect in English, but I have tried. Please fill in the blanks with places in the America.

Speak it not in _________.

Wallow, wallow, not at all.

In ________ roll in the dust.

Go in ugly shame, you who live in ____________.

The _____________ are besides themselves in mourning. They will miss their hippies.

There will be pain in ____________.

You who live in _____________ your sin will be mowed down.

You who turn the ignition key for the sin of the people of God

You will only lose in the ___________ City and never win in ______________.

There will be deception in ______________.

It will be a lost town, where patriots are revered.

You don't have a ghost of a chance, even in ____________.

Burn flags in mourning, for the country in which you delight.

Remove your hats as America's honor goes into exile.

If this poetry were a prophecy, instead of just a poem I made up, how would you feel about it?



8. In Mic 1:10-15a, what was the point of this poetry?



9. In Mic 1:10a and 1:15b, how are these bookends, and that is their significance?



10. In Mic 1:13, how is some sin like "harnessing a team of horses to a chariot"?



11. In Mic 1:16, why would they shave their heads in mourning?

 

Micah 2 - The Case Against Jacob

1. In Mic 2:1, what is significant about plotting evil on their beds?




2. In Mic 2:1-2, how can people plot financial evil today?




3. In Mic 2:2b, how can a person defraud someone of their inheritance?




4. In Mic 2:3, what is wrong with "walking proudly" or "walking tall"?




5. In Mic 2:3, how can it be "an evil time" (NKJV), or "a time of calamity" (NIV)?




6. In Mic 2:3, what about people who say the LORD does not get angry or have wrath?




7. In Mic 2:9, how can some one take God's glory away from a child forever?




8. In Mic 2:11, why is it appropriate that false prophets would prophesy wine for this people?




9. In Mic 2:11, why do people tend to believe things that are pleasant to them?




10. In Mic 2:12-13, absolutely no reason is given for these words of promise in Micah 1-2:10. Why do you think God promises this?


 

Micah 3-4 - Leaders hating good and loving evil, and restoration

1. In Mic 3:1-2, why do some leaders, hate good and love evil?




2. In Mic 3:2-4, is this speaking of actual cannibalism?




3. In Mic 3:4, does God ever keep his blessing away from people who ask for it?




4. In Mic 3:5-7,11 why does God sometimes give only silence people who say they want to




5. In Mic 3:9, what is the difference between not caring about justice and despising justice?




6. In Mic 3:9, what are some examples in history of leaders despising justice?



The false decretals


The false decretals are 100 letters establishing the authority of the Popes. In them, Peter says that he was given authority to head Christ's church on earth. Peter passed this authority to the next Pope, etc..

Most false decretals are "Pseudo-Isidorian" decretals, named after a man describing himself as "Isidore Mercator" who apparently wrote them in France and brought them to Metz, Germany between 847-859 A.D. They purport to be letters of Popes and church councils from 78-731 A.D. There are many plagiarized quotes, but overall the style is of one person.

Apparently the main motive behind the decretals was to establish more independence for the local bishops by saying they were responsible not to the metropolitans, synods, or the state, but only the pope. The false decretals had the profound effect of elevating the popes to a position greater than anybody else on this earth.

The decretals were used at the Synods of Worms (868), Cologne (887), Metz (893), and Tribur (895). The Orthodox Church never accepted them, and they were rejected as forgeries in the west ~1100 A.D. Two insurmountable problems are that nobody ever heard of them before 850 A.D., and they have many historical anachronisms, i.e. "how come Popes quoted people born after their death?". Nevertheless, even in 1580 the Catholic Corpus Juris used the false decretals to prove Catholicism was correct. In 1628 it was still necessary for the Protestant David Blondel to refute the forgeries.



7. In Mic 3:11-12 why do some who ignore God still trust in God to protect them?




8. Why do you think Mic 4:1-3 almost identical with Isa 2:2-4?




8. In Mic 4:9-13, who is the woman in distress?




9. Why is Mic 4:11-13 poetic justice for the nations gathered against Jerusalem?

 

Micah 5 - Those Humbled will be delivered

Godly Jews in Old Testament times looked forward to the Messiah, who, where, when, how, and why. Micah 5:2 is a key prophecy to give the "where"; and Jews recognized it as a Messianic prophecy in the Targum Isaiah. Micah 5:2 is quoted in Matthew 2:6 and referenced by the Jews in John 7:42. Five early church writers (Tertullian, Hippolytus, Origen, and Treatise Against Novatian, and Cyprian) all mention Micah 5 as referring to Christ.

Micah 5:1 really goes with Micah 4, not the rest of Micah 5. It is put with Micah 4 in Jewish Bibles. In Mic 5:1b the word for judge, sopet, is very similar to the word for rod, sepet.

1. In Mic 5:2, why would Micah mention "Ephrathah" here?




2. In Mic 5:2, what is surprising about Bethlehem here?




3. In Mic 5:2b, how are the ruler of Israel's origins from old?




4. Since Mic 5:2 says "thousands" in the Masoretic text and the Septuagint, why does Mt 2:6 say "governors/rulers"?




4. In Mic 5:3, which prophesies that Israel would be abandoned until the Messiah comes, why do you think God did that?




5. In Mic 5:4-5a, do you think this is a promise we can claim today, or is it only for us when we get to heaven?




6. In Mic 5:5, why does it say seven shepherds and eight princely men?




7. In Mic 5:7, how are God's people like dew from the LORD?




8. In Mic 5:12, why do people do witchcraft and spells, and how does Mic 5:12 relate to Mic 5:11 and 5:13?



9. In Mic 5:12, why do you think that God is so against sorcery and soothsayers?


 

Micah 6 - Israel in Court: Arguments, the Charge, and the Judgment

God wants to discuss the sin of His people in the form of a legal indictment. He asks them to present their case, or side of the story. Then God says what is really required to obey Him. Finally He declares the punishment for a guilty verdict.

1. In Mic 6:1-2, why was Micah speaking to the hills and mountains?




2. In Mic 6:3, how are some weary of religion and weary of God? What is the difference?




3. In Mic 6:4-5, what is the remedy when we feel weary of serving God?




4. What does Mic 6:6-8, say about sacrifices in the Old Testament?




5. In Mic 6:6-8, why is "walking" more important than sacrifices?




6. In Mic 6:6-8, how were the people to obtain salvation here?




7. In Mic 6:8, what is significant about the object of the sentence here?




8. In Mic 6:6-8, why do some people get wrong ideas about how to please God?




9. In Mic 6:10-12, how do people cheat others by shortchanging them?




10. In Mic 6:11, what is a "deceitful weight"?




11. In Mic 6:13-15, how will God shortchange their prosperity and happiness?


 

Micah 7 - Darkening Doom before the Dawning Light

1. In Mic 7:1, what is bad about eating summer fruit?




2. In Mic 7:1, how do people eat the summer fruit today?




3. In Mic 7:3 what does doing evil with both hands mean?




4. In Mic 7:3, the last phrase is literally "weaving it all together". How do some oppressors in power weave together their net today?




5. In Mic 7:4, how are some people like briers or thorns?




6. In Mic 7:5-6, why is there often strife within a family?



7. In Mic 7:7-8, how do some believers wait for God in darkness for the light of their salvation and vindication?




In Mic 7:9 Micah is hopeful that God will plea his case, in contrast to God having a case against Israel in Mic 6.


8. In Mic 7:14, why is a shepherd's staff important, and how does God metaphorically have a staff?




9. In Mic 7:16, what is a sense of shame, and why people sometimes have it, and sometimes lack it?




Epilogue: Micah 7:18 asks "Who is God like you". Indeed, the very name Micah means, "Who is like the LORD". We too should ponder that question. For no one else has the love, wrath, patience, judgment, and triumph that can be the source of hope for our lives.


 

Micah 1 - Weeping over their Impending Destruction - some brief answers

In Micah's first oracle chapter 1 tells what is going to happen; chapter 2 tells why.

1. In Mic 1:2, how is God a witness against them?


A: God sees all and knows all. As judge of mankind, God is a witness of the evil people say and do. However, this verse emphasizes that God is a witness against them. For people who do evil, they would rather God not know what they do. While the Septuagint could be translated as "witness among" or "witness against" the context is of God being a witness against sin.

One issue is who is God a witness against? The following verses talk only about Judea and Samaria. If God is not accusing the entire nations, then God is accusing Judah and Samaria, and all of the nations are to hear and pay attention. See The Expositor's Bible Commentary vol.7 p.405 for more info.

2. In Mic 1:4, when will mountains melt and split apart?


A: This and Micah 4 will happen in the last days. Zechariah 14 describes in more detail how the Mount of Olives will be split in two.

3. In Mic 1:5, why does Micah call their sin "Jacob's transgression"?


A: As we see in Micah 1:10-15, Micah is very specific in his terms and phrases. Micah uses the name "Jacob" to remind them of the ancestry and who they are. Often when rebuking someone for their sin, it is good to remind them of who they are and where they have been. Rebuke can be loud and harsh; but rebuke can also be quiet and thoughtful.

4. In Mic 1:7, when should money obtained by sinful means be given to God's work? Why?


A: Never. We should never give God our ill-gotten gains, but on the other hand, we should not have any ill-gotten gains in the first place. God wants us to give to Him of our honest, honorable work. Even David in 2 Samuel 24:24 would not give a sacrifice to the LORD that cost David nothing. David insisted on paying Araunah for what he was going to sacrifice. In Mark 12:41-44, Jesus commended the generosity of the widow who sacrificially gave. Money gotten from immoral or illegal means, or by exploiting others, is useless as something pleasing to God.

5. In Mic 1:8-9 what is the significance of the jackal and the owl together? How does this relate to Micah?


A: Both are animals that move (and make sounds) at night. They might have scary sounds, but you do not see them. Perhaps in a similar manner, Micah will be mourning over them, regardless of whether they see him or not. Similarly God is warning them of their sin, and they need to listen even though they do not see him, or the effects of their sin, - yet.

6. In Mic 1:9; 2:10, and Jer 30:12,15, what makes some wounds (sins) incurable vs. incurable?


A: For some people, some sins seem easier to repent of than others. While God is Almighty, there are certain things He chooses not to do. When some one does not want God to cure them of their evil, and refuses God, God is under no obligation to force on them what they do not want. When this is the case, the wound is incurable, as in Hosea 5:13.

7. In Mic 1:10-15a, these are not exactly plays on words, but they are close in meaning and more subtle. Commentators say this is hard to get the effect in English, but I have tried. Please fill in the blanks with places in the America.


A: Speak it not in Spokane.

Wallow, wallow, not at all.

In Destin roll in the dust.

Go in ugly shame, you who live in Butte.

The twin cities are besides themselves in mourning. They will miss their hippies.

There will be pain in Maine.

You who live in Motown your sin will be mowed down.

You who turn the ignition key for the sin of the people of God

You will only lose in the Windy City and never win in Las Vegas.

There will be deception in De Soto.

It will be a lost town, where patriots are revered.

You don't have a ghost of a chance, even in Casper.

Burn flags in mourning, for the country in which you delight.

Remove your hats as America's honor goes into exile.

If this poetry were a prophecy, instead of just a poem I made up, how would you feel about it?


You might have mixed feelings. On one hand, you might they "good, they deserve it". On the other hand these are towns with your friends and family living in them. You don't want them spoken of that way, and you surely don't want these things to happen to them.

8. In Mic 1:10-15a, what was the point of this poetry?


A: While this, parables, and repeated sayings can serve as a memory device, saying this is just a memory device is an understatement. Whenever people heard the name of these familiar towns, they would remember this poem, and remember the judgment to come. Also, it is not just that judgment would come on the countryside in general, but these specific towns, (as well as the others) would be affected.

9. In Mic 1:10a and 1:15b, how are these bookends, and that is their significance?


A: Micah 1:10a is not original to Micah. He is quoting 2 Samuel 1:20, when Saul and Jonathan were killed by the Philistines. In Micah 1:15b, the cave of Adullam, where David hid from Saul in 1 Samuel 22:1. These are in reverse chronological order.

10. In Mic 1:13, how is some sin like "harnessing a team of horses to a chariot"?


A: Some sin, once you commit it, is basically done. Other sins are more addictive and grow, like cancer. But still other sins can be called "Gateway sins". .Just as marijuana can be a gateway drug to harder drugs, some sins break down barriers or enable the person to commit more sins. For example, stealing and getting money from that can enable the person to get drunk, pay a prostitute, take drugs, or other things. Some sins are just like "hitching a team to the chariot."

Lachish was a large city on the large plain of Megiddo, and known for its stable of horses. Deuteronomy 17:16-17 says that the king must not gather a great number of horses or wives. However, starting with Solomon, kings of Israel and Judah had large herds. However, horses are more important in offensive warfare, and les important when defending a city. According to the NIV Study Bible p.1373, Sennacherib was so proud of capturing it that he had a relief picture of it on his palace at Nineveh.

11. In Mic 1:16, why would they shave their heads in mourning?


A: They were not mourning the loss of their houses or wealth, but their very children, who either were dead or taken into slavery and never seen again.

Micah did not just convey objective information; he gave the message with passion, and it was styled in a way to get through to them in a way they could not easily forget.

Micah 2 - The Case Against Jacob - some brief answers

1. In Mic 2:1, what is significant about plotting evil on their beds?


A: Not only did people do evil when they were tempted in a situation, and not only did they do premeditated evil, but they even laid awake in their beds at night plotting how to do evil. Perhaps this is one reason Psalm 4:4 instructs people, "when you are on your beds, search your hearts and be silent." (NIV)

2. In Mic 2:1-2, how can people plot financial evil today?


A: Micah 2:2,9 specifically talks about seizing fields and defrauding men and women of their homes, and giving fields to traitors. Today it can also include taking people's investments, savings, and retirement, either through illegal means, or through legal but unscrupulous means.

Here is a simplistic example. Image an unscrupulous investment firm that has 8 funds, and each of them put all the money in investment that were as risky as Las Vegas. The odds of getting a 48% return were 50%, and the odds of losing everything were 50%. On average, half of the funds lost everything and quietly disappeared. Have of the funds made 40% (they would keep the other 8% for their management fees and bonuses.) Now repeat this for two years. On average, one fund would have a 40% annual return for three years straight, which looks like an extremely impressive track record. You never hear about the other funds, with almost the same strategy, that disappear.

A more realistic example is one investment newsletter service I tracked for a few months. When they said a stock would go up, it usually did go up, - about a third of the time. About a third of the time it went down. And about a third of the time it did nothing. So in reality following their advice was like throwing dice. However, they could advertise their winners that they called correctly, and be silent about the other two-thirds.

In one case that was prosecuted, wealthy stock investors would put in "stop loss" orders, to exit out of a position if the price went down below a certain amount. Brokers who placed these order would tell their friends what the stop loss point was. The second group of brokers would create orders to sell short, place put options, etc. to temporarily make the price go just below the stop loss point. Then they could buy the stock at a discount from the price temporarily dropping more when the large stop loss orders were executed.

Another common is "front-running". When someone knows of a large buy order that will be executed soon, they will quickly buy first, to get he temporarily surge from the large buy order. The same is true for large sell orders. Related to that, some investment firms have given advice to clients to buy a security, while at the same time the investment firm itself was selling the security and would benefit from the client buying it.

3. In Mic 2:2b, how can a person defraud someone of their inheritance?


A: In Old Testament times the land was passed on through the clan. Even if the land was sold, it was supposed to revert to the original owner after up to seven years. However, at this time Israel and Judah were like the nations around them and not doing that. They were disobeying the law and keeping land forever which they were not supposed to keep. People can unscrupulously take things today through the court system, if they file expensive lawsuits or have false witnesses.

4. In Mic 2:3, what is wrong with "walking proudly" or "walking tall"?


A: Being proud can indicate that you are relying more on yourself instead of God. It can make you feel better than others. Someone once said that in English the middle letter in both sin and pride is "I". When someone values themselves, or their self-importance grater than their love for God and others, they are disobeying the two greatest commandments Jesus gave.

5. In Mic 2:3, how can it be "an evil time" (NKJV), or "a time of calamity" (NIV)?


A: When evil flourishes and is not held in check, that period of time can be dreadful and dangerous.

6. In Mic 2:3, what about people who say the LORD does not get angry or have wrath?


A: They are missing a key aspect of God's character. Have they never read Revelation? Have they never the Old Testament books besides the Song of Solomon, Ruth, and Esther? Every Old Testament book except these three brings up God's anger and wrath. For that matter, every New Testament books brings up God's anger and wrath except the following: Philippians, 1,2 Timothy, Titus, Philemon, 1 Peter, 1, 2, 3 John. Here is a partial list of references.

God is a jealous God. Exodus 20:5; 34:14; Deuteronomy 4:24; 5:9; 6:15; Joshua 24:19; Nahum 1:2; Zechariah 8:1; 1 Corinthians 10:22

God punishes. Genesis 3:14-19; 4:13; 15:14; Exodus 32:34; Leviticus 18:25; 26:18,28; Deuteronomy 22:18; 1 Samuel 15:2; 2 Samuel 7:14; Job 21:19; 37:13; Psalm 59:5; 89:32; 94:10; Isaiah 10:12; 13:11; 24:21; 26:21; 27:1; Jeremiah 5:9; 29; 6:15; 9:9,25; 11:22; 14:10; 21:14; 23:34; 27:8; Ezekiel 5:8-10; Zechariah 10:3; (implied) Zephaniah 3:15; Matthew 25:36; Acts 7:7; 2 Corinthians 10:6; 1 Thessalonians 4:6; 2 Thessalonians 1:8-9; Hebrews 2:2; 4:18; 10:29; 12:6; Jude 7; Revelation 17:1; punish Babylon Jeremiah 25:12

God is not mocked. Galatians 6:7

God avenges. Deuteronomy 32:35,43; 1 Samuel 24:12; 2 Kings 9:7; Isaiah 1:24; Isaiah 65:6; 66:6; Jeremiah 5:9,29; 9:9; 15:15; 51:6b,36; Romans 12:19; 2 Thessalonians 1:6; Hebrews 10:30; Revelation 6:10; Implied Psalm 79:12; 94:2; Lamentations 3:64

God has wrath. Exodus 15:7; 22:24; 32:10-12; Leviticus 10:6; Numbers 11:33; 16:46; Deuteronomy 9:7-8,22; 11:17; 29:23,28; 1 Samuel 28:18; 2 Kings 22:13,17; 23:26; 1 Chronicles 27:24; 2 Chronicles 12:7,12 (wrath averted), 19:2,10; 24:18; 28:11,13; 29:8,10; 30:8; 32:25-26; 34:21,25; 36:16; Ezra 5:12; 8:22; 10:14; Nehemiah 13:18; Job 14:13; 21:20,30; 32:2; Psalm 2:5,12; 21:9; 59:13; 78:31,38,49; 79:6; 89:46; 90:7,11; 95:11; 102:10; 106:23,40; 110:5; 124:3; Proverbs 11:4; Isaiah 9:19; 10:6; 13:13; 14:6; 60:10; Jeremiah 7:29; 10:10; 18:20 (avert wrath); 21:5; 32:37; 50:13; Lamentations 3:1; Ezekiel 7:12,14,19; 21:31; 38:19; Hosea 5:10; 13:11; Amos 1:11; Nahum 1:2; Habakkuk 3:2,8; Zephaniah 1:15,18; Zechariah 7:12; 8:14; Matthew 3:7; Luke 3:7; 21:23; John 3:36; Romans 1:18; 2:5; 9:22; Ephesians 2:3 (children of wrath); 5:6; Colossians 3:6; 1 Thessalonians 1:10; Hebrews 3:11; 4:3; Revelation 6:16-17; 11:18; 12:12; 14:8,10,19; 15:1,7; 1:1,19; 18;3; 19:15

Get gets angry. Exodus 4:14; 11:10; 12:9; 22:22; 25:3-4; 32:10; Deuteronomy 4:25; 6:15; 7:4; 9:18-19; 13:17; 29:20,23-24,27-28; 31:17,29; 32:16,21-22; Joshua 7:1,26; 23:16; Judges 2:12,14,20; 3:8; 10:7; 2 Samuel 6:7; 24:1; 1 Kings 11:9; 14:9,15; 15:30; 16:2,7,13,26,33; 21:22; 22:53; 2 Kings 13:3; 17:11,17-18; 21:6,15; 22:17,19,26; 24:20; 1 Chronicles 13:10; 2 Chronicles 25:15; 33:6; 34:25; Ezra 9:14; Nehemiah 4:5; 9:5,13; Psalm 2:12; 6:1; 7:6,11; 21:9; 27:9; 38:3; 56:7; 69:24; 74:1; 76:7; 78:21,49,50; 79:5; 80:4; 85:3-5; 90:7,11; Ecclesiastes 5:6; Isaiah 1:4; 5:25; 9:12,17,21; 10:4-5,25; 12:1; 13:3,9,13; 42:25; 48:9 (God defers His anger); 63:3,6; 65:3; 66:15; Jeremiah 3:12; 4:8,26; 12:3; 15:14; 17:4; 18:23; 21:5; 23:20; 25:37-38; 30:23; 32:37; 33:5; 36:7; 42:18; 44:3,6; 49:37; 51:45; 52:3; Lamentations 1:12; 2:1,3,6,21-22; 4:11,16; Ezekiel 5:13,15; 7:3,8; 13:13; 20:8,21; 22:20; 25:14; 43:8; Daniel 9:16; Hosea 8:5; 11:9; Jonah 3:9; Micah 2:3; 5:15; Nahum 1:6; Zephaniah 2:2-3; Zechariah 10:3

Slow to anger (but still has anger). Joel 2:13b; Jonah 4:2; Nahum 1:3

Not angry for eve. Micah 7:18

God destroys [in anger] Genesis 6:13 (the flood); 19:12-13 (Sodom and Gomorrah); Amos 6:11; 9:8; Obadiah 8,15; Habakkuk 1:5-11; Haggai 2:22; Malachi 1:3; 2:16; Mark 12:9; 1 Corinthians 3:17; 10:8; James 4:12; 2 Peter 2:4-9,12

God's fury. Daniel 9:16

God's indignation. Malachi 1:3

God can be provoked to anger. Psalm 78:58; 106:29; Jeremiah 7:18-20; 8:19; 11:17; 25:6-7; 32:29-32; Ezekiel 8:17; 16:26

God can be provoked to jealousy. 1 Corinthians 10:22

God is the most loving being in the universes, but He also has the most wrath.

7. In Mic 2:9, how can some one take God's glory away from a child forever?


A: In our wills, and even who we grow up to be, we have a degree of interdependence with those around us.

8. In Mic 2:11, why is it appropriate that false prophets would prophesy wine for this people?


A: A prophet like that would both prophesy what they people wanted, and what they were going to get. No supernatural gift was needed for a prophecy the people would only too gladly fulfill themselves. 2 Timothy 4:3 speaks of people who have "itching ears", and will listen only to preachers who say what they want to hear.

9. In Mic 2:11, why do people tend to believe things that are pleasant to them?


A: This is a common trait of fallen human nature; people have a fallen version of hope. We want to believe things we hope are true, and can deceive ourselves. People want to call unpleasant things that are almost certain, as totally uncertain, and pleasing things that are very uncertain as certain. If you count the number of times in the news that someone stated something as a fact, when they could not it was a fact, you would count to a very high number.

10. In Mic 2:12-13, absolutely no reason is given for these words of promise in Micah 1-2:10. Why do you think God promises this?


A: It has nothing to do with the people, per se. It has partly to do with God, and partly to do with God's relationship with the people. God made promises to Abraham, David, and others, and God will keep His promise regardless. But God also loves the descendants of Abraham, and He will do this because of His love for them. Nothing at all indicates that they deserve it though


Micah 3-4 - Leaders hating good and loving evil, and restoration - some brief answers

1. In Mic 3:1-2, why do some leaders, hate good and love evil?


A: Evil can be what criminals do, but evil can also be political, legal, and religious. Some leaders can be "symbionts", realizing their power only comes from unjustly favoring some over others.

Some people practice evil for no other reason except their own gain or security. But that is not necessarily loving evil. But others want to have "wicked smart" people as their allies, that they know will skirt the rules when it is in their benefit. Still others have a personal sense of pleasure in making the upright fall or seeing them afflicted.

2. In Mic 3:2-4, is this speaking of actual cannibalism?

A: No. It is consuming people's souls for the sake of money. Micah is using such harsh, vivid language to convey the depth and obstinacy of the evil of the political, legal, and religious leaders.

3. In Mic 3:4, does God ever keep his blessing away from people who ask for it?


A: Often He does. One has to ask why the people are asking for God's blessings. When people want the blessings of a close relationship with God, while avoiding a close relationship of obedience to God, people do not always get what they want. James 4:3 speaks of people who ask God, and do not receive because they ask to use it for their own desires. See When Critics Ask p.311 for more info.

4. In Mic 3:5-7,11 why does God sometimes give only silence people who say they want to hear Him?

A: People can "bite others" while they say peace. The Hebrews word for bite, nasak, can mean the bite of teeth, the bite of a serpent, and interest on a loan according to The Expositor's Bible Commentary vol.7 p.418.

5. In Mic 3:9, what is the difference between not caring about justice and despising justice?


A: First some background, then the answer. The Hebrew word for despise, ta'ab, is a very strong one meaning to abhor. From 701 B.C. on, the leadership in Jerusalem was very weak. The Temple was destroyed and the king deported just over one hundred years later, in 597 B.C.

Some leaders care about justice for all, even those who did not support them. Other leaders don't really care if justice is served or not, as long as they get what they need. Perhaps they would rather not think about injustice. Still others believe "the end justifies the means" and any means just or not, is justified to get what they want. Some want a specific thing, such as to win an election. Others want all they can get, for themselves and their loyal supporters, and trying to satisfy those needs is never enough that they think "I can stop now."

Even in a church people can see Christ as just a means to get unjust gain. The Roman Catholic Pope Leo X said, "How well we know what a profitable superstition this fable of Christ has been for us and our predecessors." The pope's pronouncement is recorded in the diaries and records of both Pietro Cardinal Bembo (Letters and Comments on Pope Leo X, 1842 reprint) and Paolo Cardinal Giovio (De Vita Leonis Decimi, , op. cit.), two associates who were witnesses to it. This is in numerous places, including http://www.nairaland.com/372231/pope-leo-x-most-infamous. (Aug 12, 2016).

6. In Mic 3:9, what are some examples in history of leaders despising justice?


A: Naboth's vineyard

The false decretals


The false decretals are 100 letters establishing the authority of the Popes. In them, Peter says that he was given authority to head Christ's church on earth. Peter passed this authority to the next Pope, etc..

Most false decretals are "Pseudo-Isidorian" decretals, named after a man describing himself as "Isidore Mercator" who apparently wrote them in France and brought them to Metz, Germany between 847-859 A.D. They purport to be letters of Popes and church councils from 78-731 A.D. There are many plagiarized quotes, but overall the style is of one person.

Apparently the main motive behind the decretals was to establish more independence for the local bishops by saying they were responsible not to the metropolitans, synods, or the state, but only the pope. The false decretals had the profound effect of elevating the popes to a position greater than anybody else on this earth.

The decretals were used at the Synods of Worms (868), Cologne (887), Metz (893), and Tribur (895). The Orthodox church never accepted them, and they were rejected as forgeries in the west ~1100 A.D. Two insurmountable problems are that nobody ever heard of them before 850 A.D., and they have many historical anachronisms, i.e. "how come Popes quoted people born after their death?". Nevertheless, even in 1580 the Catholic Corpus Juris used the false decretals to prove Catholicism was correct. In 1628 it was still necessary for the Protestant David Blondel to refute the forgeries.

Character of some popes:

Should we join Pope Julius II, (The Warring Pope, 1504-1513) in his army, capturing, murdering, and looting in Italian cities to add to "God's Kingdom", i.e. the Papal States?

How bad were some Popes? According to Austin's Topical History of Christianity, p.148,

"Then [after 904] began the so-called "pornocracy," during which Theodora and her two daughters, Theodora the Younger and Marozia, virtually controlled Rome and the church itself. Enticing harlots, these women had sold their bodies for positions, titles, and land, giving them widespread power. Marozia had an illicit affair with Pope Serius III, from which was born a son who later became Pope John XI. When Marozia sought to have herself crowned empress, her younger son Alberic kidnapped and imprisoned his mother, incarcerated his half brother, the pope, and became emperor himself. He reigned from 932 to 954, exercising absolute control over the papacy. After Alberic's death, his son Octavian was elected as Pope John XII, and proved to be the most odious member of this depraved family.

b. The Otto Regimes. In 962, the wicked John XII crowned the German king Otto I as emperor of the Holy Roman Empire. Thinking he had an ally in depravity, John soon found the new emperor to be a man of character and devoted to restoring the papacy to decency and honor. When Otto assembled a synod to discuss deposing John, the pope threatened them all with excommunication, but they deposed him anyway. Three months later John called another synod which rescinded what Otto's synod had done. Therefore Otto decided upon force to rid the papacy of its evil ruler.

... The next forty-two years [after 1004] of papal history were filled with intense rivalry, expedient mediocrity, spiritual impotence, vice, and corruption. It seemed to reach its lowest depth with the election of a degenerate twelve-year-old boy, Pope Benedict IX (1032-1045) who after shameful debauchery and erratic administration, sold the holy tiara (i.e. office of the Pope) to the highest bidder. He was known as Gregory VI (1045-1046)....

Jews

July 12, 1555 Papal Bull Cum nimis absurdum by Pope Paul IV Against the Jews

1. . . . in all future times in this city [Rome], as in all other cities, holdings, and territories belonging to the Roman Church, all Jews are to live solely in one and the same location, or if that is not possible, in two or three or as many as are necessary, which are to be contiguous and separated completely from the dwellings of Christians. . . . And they are to have only one entry, and so too one exit.

2. . . . [the Jews] may have only one synagogue in its customary location, and they may construct no new synagogue. Nor may they possess any real property. Accordingly, they must demolish and destroy all their [other] synagogues except for this one alone. The real property which they now possess, they must sell to Christians within a period of time. . . .

3. And so that they be identified everywhere as Jews, men and women are respectively required and bound to wear in full view a hat or some obvious marking, both to be blue in color, in such a way that they may not be concealed or hidden. . . .

4. [And they shall not] have nurses or serving women or any other Christians serving them, of whatever sex. Nor shall they have their children wet-nursed or reared by Christian women.

5. Nor may they themselves or anyone in their employ labor in public on Sundays or other feast days declared by the Church. . . .

7. Nor may they be so presumptuous as to entertain or dine with Christians or to develop close relations and friendships with them.

8. Nor may they use in the ledgers and account books which they have with Christians . . . any other alphabet than the Latin one or any other language than everyday Italian. If they do otherwise, these books will have no value [when brought as testimony in court] against Christians [who have defaulted on repayment].

9. Additionally, these Jews may carry on no business as purveyors of grain, barley, or other items necessary for human sustenance, but must be limited [in this sphere] to dealing only in second-hand clothing.

10. As for those among them [the Jews] who are physicians, even if they are summoned and requested, they may not come forth and attend to the care of Christians.

From Manfred R. Lehmann's website (http://www.manfredlehmann.com/news/news_detail.cgi/23/0)

7. In Mic 3:11-12 why do some who ignore God still trust in God to protect them?


A: Instead of leaning on the Lord, some try to remake God in their image.

People are deceiving themselves when they think of Christianity as nothing more than fire insurance. They see God many times as impotent, but they don't see their obedience as important. An American song states "God bless America", but a billboard was put up asking the question, "Does America bless God?"

8. Why do you think Mic 4:1-3 almost identical with Isa 2:2-4?


A: This indicates that it is referring to the same event. There will be not only peace, but no threat of war; there will be no need for walled compounds and cities. Regardless of how much prosperity there is, there will be enough for all.

9. In Mic 4:9-13, who is the woman in distress?


A: This is an allegory of the people of Judah and Israel. She is crying because of her loss. It is also like a woman in labor, for after the exile the returnees rebirthed their nation. See 1001 Bible Questions Answered p.139 for more info.

10. Why is Mic 4:11-13 poetic justice for the nations gathered against Jerusalem?


A: They gathered to devour and get the spoils of war. But God had a different idea. They end up gathering to be devoured and to become spoils of war.

 

Micah 5 - Those Humbled Will be delivered - some brief answers

Godly Jews in Old Testament times looked forward to the Messiah, who, where, when, how, and why. Micah 5:2 is a key prophecy to give the "where"; and Jews recognized it as a Messianic prophecy in the Targum Isaiah. Micah 5:2 is quoted in Matthew 2:6 and referenced by the Jews in John 7:42. Five early church writers (Tertullian, Hippolytus, Origen, and Treatise Against Novatian, and Cyprian) all mention Micah 5 as referring to Christ.

Micah 5:1 really goes with Micah 4, not the rest of Micah 5. It is put with Micah 4 in Jewish Bibles. In Mic 5:1b the word for judge, sopet, is very similar to the word for rod, sepet.

1. In Mic 5:2, why would Micah mention "Ephrathah" here?


A: There were two Bethlehem's, one in north, and one in Judah; Bethlehem Ephrathah was the Bethlehem in Judah. As Walter Kaiser says in Hard Sayings of the Bible p.335-336, "Ephrathah is the older name for Bethlehem. It comes from the word 'to be fruitful', and that name is most appropriate for the birthplace of the one who would bring salvation to the earth." Bethlehem is called Ephrath in Genesis 35:16,19 and 48:7; Ruth 4:11; Joshua 15:60 (Septuagint). Ephratha is also mentioned in Psalm 132:6.

Also, one of Caleb's wives was named Ephrath. Hur was their son, Salma was his son, and Salma was said to be the father of Bethlehem in 1 Chronicles 2:19,50-51.

2. In Mic 5:2, what is surprising about Bethlehem here?


A: While Bethlehem was only 5 or 6 miles south by southwest of Jerusalem, it was far from it in terms of importance. It is so small and insignificant, that it was not even mentioned in the towns in Joshua 15 and Nehemiah 11. Since David had been born to Bethlehem, it was called the City of David. If it weren't for that, it would be called anything because nothing else happened there.

3. In Mic 5:2b, how are the ruler of Israel's origins from old?


A: The Hebrew here literally means "days of immeasurable time". Jesus existed from ages past (John 1:1; 17:5; Hebrews 7:3). Before the very first second of time, Jesus was already begotten of God the Father.

4. Since Mic 5:2 says "thousands" in the Masoretic text and the Septuagint, why does Mt 2:6 say "governors/rulers"?


A: Regardless of what Micah 5:2 says, this is what is reported the priests and teachers said to Herod. Let's look at four points that could explain why they said that.

1) Micah 5:2 says, "You, Bethlehem Ephratha, being least among the thousands of Judah you, He shall come forth to Me, to become ruler in Israel..." (Green's Literal Translation) The point is that though Bethlehem was small in size, it will become great in importance.

2) The Hebrew word for "thousands" (plural) in Micah 5:2 is 'alapim. The Greek equivalent is chiliasin. The Hebrew word for governors/rulers (plural) is 'allupe. The Greek equivalent is hegemosin. While the Greek words are totally different, the Hebrew words are very similar, ignoring the vowels. The Old Testament was originally written with no vowels; they were only added about 700 A.D. This indicates they were not reading from the Greek Septuagint, but either the Hebrew, Aramaic, or possibly another Greek translation.

3) This was spoken by the priests and teachers of the law. They could have made a mistake, or they could have been quoting to Herod a Greek translation besides the Septuagint. More likely though, they could have been translating from Hebrew to Aramaic or Greek verbally as they were going along.

4) Actually though, the priests and teachers of the law did not make a mistake in conveying the meaning: small Bethlehem is NOT least in importance for the ruler who will come from there.

See Encyclopedia of Bible Difficulties p.318-319 for a complementary answer.

4. In Mic 5:3, which prophesies that Israel would be abandoned until the Messiah comes, why do you think God did that?


A: While Scripture does not say, it might be like a playwright who sets the pace of the story, having a clam before the big scene.

5. In Mic 5:4-5a, do you think this is a promise we can claim today, or is it only for us when we get to heaven?


A: It mentions "earth" so it is fulfilled on the earth. While it is ultimately fulfilled in the Millennium and the new heaven and earth, it is a promise we can claim to some extent now. Today God supplies us in His strength. Micah 5:5a says this shall be our peace, and this One is Jesus. Today we are to abide in God, and glorify His name to the ends of the earth.

6. In Mic 5:5, why does it say seven shepherds and eight princely men?


A: Rulers in the Mideast were often called shepherds. This literary technique of coupling of numbers is also in Amos 1:3,6,9,11,13; 2:1,4,6 and Proverbs 30:15,18,21,29. It means the exact number is not important, it is the magnitude of the number. So in contrast to the vacuum of godly leaders, or even leaders at all, in Micah's time, there would be sufficient leaders to lead the people. See The Bible Knowledge Commentary: Old Testament p.1487, The New International Bible Commentary p.934, The Expositor's Bible Commentary vol.7 p.430, The New Geneva Study Bible p.1429, and the NIV Study Bible p.1376 for similar answers.

7. In Mic 5:7, how are God's people like dew from the LORD?


A: Dew is not conspicuous, but it waters everywhere. In Palestine, during the dry season, due was the primary means of crops getting moisture. Dew does not selectively target a few places; it goes everywhere. As we are a witness to the world, we might not be conspicuous, but Christians should go everywhere. We are the like a letter from Christ (2 Corinthians 3:3),. And the only letter from Christ some folks see.

Dew comes without asking, waters the land, and then moves on. God's people should come and bless others, even without asking, and then not wait for any reward, but move on to help others.

8. In Mic 5:12, why do people do witchcraft and spells, and how does Mic 5:12 relate to Mic 5:11 and 5:13?


A: Some do that because they think it might work, and others might not be sure, but do it just in case, and because they think it can't hurt. Some want to manipulate nature, spiritual forces, etc., to do their own bidding. Another part of the reason is a feeling of a sense of control over supernatural forces. Some people ask others to help them get some things, such as a love interest or to curse others. Sometimes people who sacrifice to idols or engage in the occult don't want anything, except to be left alone by demons. They have a fear of malevolent forces.

But even worse than this are people who just do it to make money, encouraging other people to do this.

9. In Mic 5:12, why do you think that God is so against sorcery and soothsayers?


A: This is essentially acknowledging you believe in the supernatural, acknowledging that you need help, and turning to another instead of God. Imagine the weeks before a high school prom dance, and a guy asks a girl to go with him. How do you think he would feel if she said, "I really want to go to the prom dance, and I don't have anyone to go with, and I would rather go with just about anyone else instead of you." That may be a little like what people are telling God when they want to reject His help and protection, and go with evil demons instead.

 

Micah 6 - Israel in Court: Arguments, the Charge, and the Judgment - some brief answers

God wants to discuss the sin of His people in the form of a legal indictment. He asks them to present their case, or side of the story. Then God says what is really required to obey Him. Finally He declares the punishment for a guilty verdict.

1. In Mic 6:1-2, why was Micah speaking to the hills and mountains?


A: This is a poetic use of a literary device called personification. God was calling the hills and mountains as witnesses of God's faithfulness toward the Israelites and their unfaithfulness toward Him. As a side note, Isaiah, who lived at the same time, used similar literary devices.

2. In Mic 6:3, how are some weary of religion and weary of God? What is the difference?


A: Some think they are weary of God, but they don't realize they are weary of religion. They are weary of doing the same things, meaningless to them, and see no result. But God says that even when we ask things of Him, with doubt instead of belief, we will get nothing (James 1:6-7). Some are actually weary of God, because they view obedience to God as keeping them from having the pleasure they really want to have. They do not see that man of God's commands are not just for His glory, but also for our protection and benefit.

3. In Mic 6:4-5, what is the remedy when we feel weary of serving God?


A: Draw near to God in a time of prayer.

Remember what God did for others in the past; read His Word.

Recall what God has done for you.

Plan how to start serving better God again from now forward.

4. What does Mic 6:6-8, say about sacrifices in the Old Testament?


A: There is no command to discontinue sacrifices here. Five points to consider in the answer.

1. The speaker in this poetic passage is Micah, and not God.

2. Micah never says he will discontinue his sacrifices either. He will continue to bow before God, and bring burnt offerings.

3. Micah himself asks whether the Lord would be pleased with extravagant offerings, which God did not ask for, such as 1,000 rams, 10,000 rivers of oil, or human sacrifice of his firstborn. The implicit answer is, of course not.

4. Some might fail to see that Micah is speaking here of priorities. The most extravagant free-will offerings imaginable are not as good to God as to do justly and to love mercy, and to walk humbly with Him.

5. The immediate historical context here is probably the huge sacrifice Hezekiah made in 2 Chronicles 30:24, which included 1,000 bulls and 7,000 sheep in 2 Chronicles 30:24. Micah was putting a bit of a "damper" on this situation. As impressive as this sacrifice would look, God would be more impressed with the people all walking obediently with Him than with this outward show.

5. In Mic 6:6-8, why is "walking" more important than sacrifices?


A: Sacrifice without obedience is useless and wearisome to God as Isaiah 1:14 says. If you are obediently pleasing God, you will want to do what sacrifices God wants. God cares about your heart as well as your actions. Jesus showed in Matthew 5:23-24 that if your brother has something against you, delay your sacrifice until you first settle the issue with your brother.

6. In Mic 6:6-8, how were the people to obtain salvation here?


A: While people obtain salvation through God giving it to them, Micah 6:6-8 does not speak of salvation. Rather, for some one who is already a believer, Micah asks:

1) What he should bring to God

2) What God would be pleased with

3) And what God has showed is good and what does the Lord require.

It is interesting that the first two questions are answered by the following questions.

1) To know what you should bring to God, you should ask what would please God.

2) Instead of making up what God might be pleased with, ask what God has shown to be good and what does God require.

3) God has show that we should do justice, love mercy, and walk humbly with God.

See Hard Sayings of the Bible p.336-337 and 735 Baffling Bible Questions Answered p.209-210 for more info.

7. In Mic 6:8, what is significant about the object of the sentence here?


A: The Hebrew word here adam means man. Thus, this is definitely not intended for just Israel but for all people.

8. In Mic 6:6-8, why do some people get wrong ideas about how to please God?


A: When something first makes sense to you, you are more prone to believe it; even if it is not correct.

Taught wrong by others: Either they have only heard wrong things, or else they have heard both right and wrong things, and have chosen to believe the wrong things.

Easier to define: To say that God just wants you to obey laws sort of makes sense. After all, God gave a lot of laws. Also, God is a judge, and these are SMART: specific, measurable, actionable, realistic-looking or relevant, and time-bound. It is more cut and dry than being in a relationship with God.

Almost impossible to fail: To say that you only need to have loving-feelings towards God sounds more attractive. There is no struggle, no responsibility, sound nice. When someone views religious people who only care about obeying rules, sometimes they can react to the other extreme, and think God's commands are no more than suggestions.

Feel better to achieve: In Matthew 7:21-23 many will try to tell Christ what they achieved, but Christ will say He never them those evildoers. Some can focus only on evangelism, or evangelism and discipleship, and if they work hard enough, then their lack of obeying god does not matter. Robin Hood was said to have the modus operandi of taking from the rich and giving to the poor. In other words, if you give some money to the poor, that excuses you robbing the rich. In the Middle Ages and later penance became a means of if you pay something to the church, or give up something, it excuses your sin.

There was a child care center that had a problem with parents picking up their children late. The staff could not go home when they were supposed to. So they started charging parents when they came late. The problem got worse instead of better, as the parents no longer felt any guilt for picking up their children late, since paying money would make it all right.

Finally, one reason is that they are not ultimately out to please God, but have their main goal as something else.

9. In Mic 6:10-12, how do people cheat others by shortchanging them?


A: Back then, merchants would weigh out grain, metals, or other thing with weights where they would use a bar of known weight. However, if they deliberately made some bars lighter, or heavier, then they would be cheating others. It would be sort of like a gas pump where every time it said you pumped a gallon you only pumped 0.95 gallons. It would be like selling a house or care where you knew there was a problem but did not disclose it to the buyer.

10. In Mic 6:11, what is a "deceitful weight"?


A: This is a weight that a trader deceitfully represents as either a certain weight, or else equivalent to another weight, as Deuteronomy 25:13 shows. For example, a cheating merchant, when weighing something out to sell it uses a weight labeled one kilogram that is really 0.95 kilograms. When he weighs out something to buy it he uses use a weight labeled 1 kilogram that is really 1.05 kilograms.

11. In Mic 6:13-15, how will God shortchange their prosperity and happiness?


A: They will "eat but not be satisfied". Curiously God will still give them food and wealth. However, they will not keep or use well their food or wealth. If they think the answer to ultimate happiness is a lot of food and wealth, God will show them but letting them have those things, but not be satisfied.

There is a similarity between a hoarder of goods, and someone who goes the extra step of being dishonest to hoard wealth. They do not use dishonest weights, rob, and get ill-gotten treasures because they are starving. They are probably already well off, but want to hoard even more.

 

Micah 7 - Darkening Doom before the Dawning Light - some brief answers

1. In Mic 7:1, what is bad about eating summer fruit?


A: It is not harvest time yet. The fruit can be small, bitter, and green. Even so, a little eaten now means a lot less at harvest time. People might still do this though, mortgaging their future, if they were desperate for food now.

2. In Mic 7:1, how do people eat the summer fruit today?


A: People mortgage their future in a variety of ways.

Drastically, they harm their bodies with addictions to drugs, alcohol, and smoking.

More subtly, they can mortgage their future health with chronic low sleep, lack of exercise, and poor diet now. Occasionally, people can mortgage their future health with over exercise, or dangerously thrilling activities.

Financially, one can do a "reverse mortgage" where the bank pays them money every month for so many years, and at the end of the time the bank owns the entire house. Sometimes a person might only get back 50% of what they put in though, which would make this a horrible investment, unless the person is desperate.

With relationships they can betray or destroy a long-term friendship for immediate gain today.

Spiritually, they can get involved with the occult, or other things that can tend to give demons a "pull" on them for the rest of their life.

Character-wise, they can get involved in porn, a partying lifestyle, or other things that can also give demons a "pull" on them for the rest of their life. That is why it is so important to raise your kids well in the Lord.

3. In Mic 7:3 what does doing evil with both hands mean?


A: They were not content just do to some evil to gain materially. They wanted to get greater gain by doing even more evil.

4. In Mic 7:3, the last phrase is literally "weaving it all together". How do some oppressors in power weave together their net today?


A: The oppressed get hit form multiple side; unjust laws, Justin in the court system is too expensive for them, and people enforce injustice with laws. People violently hurt or rob them or illegally oppress, and they have no recourse.

5. In Mic 7:4, how are some people like briers or thorns?


A: Some are like pretty roses but you get pricked by thorns when you get close to them. Others look ugly and have thorns too. Animals hurt their mouths if they graze on them.

6. In Mic 7:5-6, why is there often strife within a family?


A: Family members often have an expectation of unwavering, unconditional loyalty. It can be a jolt for family members to value an inheritance or money more than the people they grew up with. Addictions can also be a source of strife.

7. In Mic 7:7-8, how do some believers wait for God in darkness for the light of their salvation and vindication?


A: They may be hard-pressed by others. Or they might have tribulations relating to health or finances. Or they might have discouragement that leads them to question if their work and ministry is even important, when a false prophet speaks lies.

In Mic 7:9 Micah is hopeful that God will plea his case, in contrast to God having a case against Israel in Mic 6.

8. In Mic 7:14, why is a shepherd's staff important, and how does God metaphorically have a staff?


A: A staff has a crook in it so the shepherd can lift a sheep out of a tight spot. It can also be used as a club against predators.

9. In Mic 7:16, what is a sense of shame, and why people sometimes have it, and sometimes lack it?


A: People have shown they are embarrassed about what they aid, or did, or even who they are. In Chinese culture shame means "red-faced". But some people have a conscience so deadened they no longer have any sense of shame.

Epilogue: Micah 7:18 asks "Who is God like you". Indeed, the very name Micah means, "Who is like the LORD". We too should ponder that question. For no one else has the love, wrath, patience, judgment, and triumph that can be the source of hope for our lives.


For more info please contact Christian Debater™ P.O. Box 144441 Austin, TX 78714 www.BibleQuery.org