Micah Chapter 6
Micah 6:1–2 (KJV)
“Hear ye now what the Lord saith; Arise, contend thou before the mountains, and let the hills hear thy voice.
Hear ye, O mountains, the Lord’s controversy, and ye strong foundations of the earth: for the Lord hath a controversy with His people, and He will plead with Israel.”
a. “Arise, contend thou before the mountains”
Micah presents the imagery of a divine courtroom. God summons His people Israel to stand and answer before creation itself. The mountains, hills, and the ancient foundations of the earth are called as witnesses. These natural landmarks have stood since the beginning; they have seen Israel’s history unfold and cannot be bribed, manipulated, or silenced. Their permanence emphasizes the seriousness of God’s accusation. Israel is not judged in secret, behind closed doors, but openly and righteously before all creation.
This scene recalls how God often uses creation to testify against human rebellion — Deuteronomy 32:1 says, “Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.” It is also similar to Isaiah 1:2, “Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me.” God is justified in calling creation as a witness, because creation itself has been affected by mankind’s sin (Romans 8:22, “For we know that the whole creation groaneth and travaileth in pain together until now.”)
b. “For the Lord hath a controversy with His people, and He will plead with Israel”
The word “controversy” means a legal dispute or formal charge. God is not acting emotionally or impulsively; He is acting as the righteous Judge. His people have broken the covenant they willingly entered, and now He presents His case against them. Even so, notice the grace in the phrase “He will plead with Israel.” This is not merely wrath — it is righteous confrontation with the purpose of restoration. God is not eager to destroy, but to reason with His people and call them back to faithfulness.
This reflects God’s heart throughout Scripture. Isaiah 1:18 says, “Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow.” God brings charges not to condemn without hope, but to correct, restore, and cleanse.
Micah 6:3–5 (KJV)
“O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.
For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.
O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the Lord.”
a. “Testify against Me” – God invites His people to state their grievance
In this divine courtroom, God’s tone is not harsh but deeply wounded. He calls His people tenderly — “O My people” — and then asks, “What have I done unto thee? and wherein have I wearied thee?” The implication is clear: God has never wronged them, never placed unjust burdens on them, never failed them. If they believe otherwise, He challenges them: “Testify against Me.” This is not the language of a tyrant but of a faithful, loving covenant God appealing to the conscience of His people.
Israel had grown cold, indifferent, and rebellious. Their attitude suggested that serving the Lord was wearisome — yet God asks plainly, “How have I wearied you?” This recalls His rebuke in Malachi 1:13, “Ye said also, Behold, what a weariness is it!” The problem was not with God's commandments but with their hardened hearts.
b. “I brought thee up out of the land of Egypt… I redeemed thee” – God reminds Israel of His saving acts
God begins presenting evidence of His faithfulness. He does not list their sins first; He lists His mercies.
He redeemed them from slavery in Egypt. They did not free themselves — Exodus 20:2 says, “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.”
He gave them leaders: Moses (lawgiver), Aaron (high priest), and Miriam (prophetess and worship leader). Every structure necessary for spiritual life and national order was provided by God.
By reminding them of redemption, God exposes the depth of their ingratitude. For people bought out of slavery by the blood of the Passover lamb to then grow weary of God is a grievous offense.
c. “Remember now what Balak… and what Balaam… answered” – Israel must recall God’s protection from curses
God calls them to remember another moment of His mercy. When Balak, king of Moab, sought to destroy Israel, he hired Balaam to curse them (Numbers 22–24). Balaam tried multiple times, but every attempt to curse Israel turned into a blessing — because God would not curse His people.
Yet, when Balaam could not curse them directly, he advised Balak to corrupt them through sin. Israel fell into idolatry and immorality at Shittim (Acacia Grove), worshipping Baal of Peor. This sin brought a plague that killed 24,000 (Numbers 25:1–9). God did not curse Israel by another man's word — Israel brought judgment upon themselves by their disobedience.
“From Shittim unto Gilgal” refers to their journey from sin and failure (Shittim) to restoration and renewed covenant promise (Gilgal, where they crossed the Jordan—Joshua 4:19). It represents how God remained faithful, even after their rebellion.
d. Purpose: “That ye may know the righteousness of the Lord.”
God’s purpose in reminding them of Egypt, Moses, Balaam, and their own sin is not to shame them into despair, but to lead them to truth — to recognize the righteousness of the Lord.
He has:
Never abandoned them,
Never been unjust,
Never failed in covenant love.
If judgment has come, it is not because God failed — it is because they did.
Micah 6:6–7 (KJV)
“Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before Him with burnt offerings, with calves of a year old?
Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?”
a. “Wherewith shall I come before the LORD?” – A question born of resentment, not repentance
After hearing God’s complaint and His reminder of past mercies, Israel responds — but not with humility or confession. Instead, this question carries a tone of sarcasm and bitterness. It is as if they say, “Fine, God — what do You want from us? What more can we do to satisfy You?”
Rather than acknowledging their sin, they shift blame and portray God as unreasonable. They ask not with a broken heart, but with irritation. This mirrors the rebellious heart seen elsewhere in Scripture: Malachi 1:7, “Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee?” God convicts, but the people resent.
b. “Shall I come… with burnt offerings?… thousands of rams?… ten thousand rivers of oil?” – Exaggerated religion to avoid true repentance
Israel begins listing possible offerings — not as sincere worship, but to imply that God is impossible to please:
Burnt offerings and yearling calves — these were legitimate sacrifices according to the Law (Leviticus 1:3).
Thousands of rams and ten thousand rivers of oil — extreme exaggerations meant to mock. No one could offer such quantities. They are effectively saying, “No matter what we give, You will not be satisfied.”
“Shall I give my firstborn?” — This is the most shocking statement. Child sacrifice was forbidden by God (Deuteronomy 12:31; 18:10), yet practiced by pagan nations. Israel sarcastically suggests giving their firstborn — not out of devotion, but frustration.
Rather than asking, “How can I change my heart?” they are asking, “What outrageous price do You want?” This reveals they still do not understand — God wants obedience, not empty religion.
c. God is not unreasonable — His people are unrepentant
Their complaint implies that God demands too much. Yet God had never asked for excessive sacrifice. What He required was simple, sincere devotion — love, obedience, justice, humility.
Their exaggerated offers are an attempt to bargain with God while avoiding true repentance. This is the same spirit seen in 1 Samuel 15:22, “Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice…”
Worship without obedience is hypocrisy. Religious activity without a surrendered heart is worthless. God does not want more sacrifice — He wants the right heart.
Micah 6:8 (KJV)
“He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?”
a. “He hath shewed thee” – God’s will is not hidden
In response to Israel’s bitter cry, God answers with calm clarity. They acted as though His expectations were impossible to know or satisfy, but He corrects them: “He hath shewed thee, O man, what is good.” God had already revealed His will through the Law, the prophets, and His past dealings with Israel. Their problem was not ignorance — it was rebellion.
This recalls Deuteronomy 10:12, “And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart and with all thy soul.” God is not playing spiritual hide-and-seek. His requirements are clear.
b. What does the Lord require? Not extravagant rituals — but obedient hearts
God distills His requirement into three simple, yet profound commands:
1. “To do justly” – Live with integrity and righteousness toward others
This means more than merely refraining from wickedness. It is the active pursuit of what is right. True justice reflects the character of God, who “loveth righteousness and judgement” (Psalm 33:5). It includes honesty, fairness in business, defending the oppressed, and treating others as God commands.
2. “To love mercy” – Not just show mercy, but love to show it
Mercy (Hebrew: chesed) refers to steadfast love, compassion, covenant faithfulness. God is not satisfied with reluctant kindness. He wants His people to delight in showing grace, just as He delights in mercy: “He delighteth in mercy” (Micah 7:18). Mercy tempers justice — it reflects God’s heart toward the undeserving.
3. “To walk humbly with thy God” – Live in continual submission to Him
To walk humbly means to live in constant awareness of who God is and who we are. It is a daily relationship — not distant religion. Pride causes man to trust himself; humility causes him to depend on God. The proud heart cannot walk with God — “Can two walk together, except they be agreed?” (Amos 3:3).
Charles Spurgeon rightly emphasized that true humility is not forced or spoken about loudly — it flows naturally from a heart that sees God rightly. It must be inward, not performed outwardly.
c. The conclusion of the courtroom – God’s case stands
In Micah’s prophetic courtroom scene, God has now proven His case:
Israel’s suffering did not result from God’s neglect, but from their own sin.
God’s expectations were not unreasonable or unclear — He had already shown them.
They pursued sacrifices without obedience, rituals without righteousness, worship without humility.
Their problem was not lack of religion; it was lack of repentance.
Micah 6:9–12 (KJV)
“The Lord’s voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it.
Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable?
Shall I count them pure with the wicked balances, and with the bag of deceitful weights?
For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.”
a. “The Lord’s voice crieth unto the city… hear ye the rod” – God speaks, but few are listening
God’s voice is calling out publicly to the city, likely Jerusalem. This is not a whisper in secret, but a cry of warning in the streets. “The man of wisdom shall see Thy name” — meaning only those who fear God, who are spiritually discerning, will recognize His authority in this judgment.
Then comes the command: “Hear ye the rod, and who hath appointed it.” Israel felt the rod of discipline — famine, invasion, hardship — but they did not hear it. God is telling them to stop ignoring His correction and recognize the One who holds the rod — Himself.
The “rod” symbolizes God’s corrective discipline. Just as a shepherd uses a rod to guide and chastise sheep, God uses hardship to awaken His people. Proverbs 3:11–12 says, “My son, despise not the chastening of the Lord… For whom the Lord loveth He correcteth; even as a father the son in whom he delighteth.”
b. “Treasures of wickedness… scant measure… wicked balances” – Corruption in business and society
God now exposes Israel’s specific sins. Their wickedness is not only idolatry — it is economic corruption, dishonesty, and exploitation.
“Scant measure that is abominable” refers to using reduced containers when selling grain.
“Wicked balances” and “deceitful weights” speak of tampering with scales to cheat buyers.
This is the same evil God condemned in Proverbs 11:1, “A false balance is abomination to the Lord.” They justified it as business, but God calls it treasures of wickedness — wealth gained through injustice.
They were not just breaking civil law — they were breaking covenant law. God had clearly commanded in Leviticus 19:35–36 and Deuteronomy 25:13–16 that weights and measures must be honest. Israel ignored this and justified greed.
c. “Her rich men are full of violence… her inhabitants have spoken lies” – Moral collapse from top to bottom
The sins of deceit in business were only the beginning. Corruption had grown into outright oppression and violence. The wealthy used power to crush the weak. Society was built on lies, deceit, and exploitation.
“Full of violence” means they did not accidentally harm others — they were filled with aggressive cruelty.
“Their tongue is deceitful in their mouth” — truth was rare, lying was normal. Spiritual decay had become societal decay.
Such a society is ripe for judgment, and God makes it clear: He will not count them pure. In a healthy nation, the wicked are restrained and the righteous lead; in a decaying one, the wicked rise and the righteous are silenced.
Micah 6:13–16 (KJV)
“Therefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins.
Thou shalt eat, but not be satisfied; and thy casting down shall be in the midst of thee; and thou shalt take hold, but shalt not deliver; and that which thou deliverest will I give up to the sword.
Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.
For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people.”
a. “Thou shalt eat, but not be satisfied…” – God removes blessing from their labor
Because Israel persisted in greed, deceit, and violence, God now announces judgment. Their punishment fits their sin: they pursued wealth and satisfaction apart from God — now both will be taken from them.
“Thou shalt eat, but not be satisfied” — They will have food, but no fulfillment. Appetite remains empty. This is a judgment seen also in Leviticus 26:26 and Haggai 1:6, where God withholds satisfaction as discipline.
“Thou shalt take hold, but shalt not deliver… I will give up to the sword” — They will try to save their possessions, their children, and their nation — but they will lose them to war. What little they rescue will be handed over to the sword.
“Thou shalt sow, but thou shalt not reap…” — Their labor becomes futile. They plant fields but others harvest. They press olives but do not enjoy the oil. They make wine, but do not drink it.
Everything they worked for is allowed to slip through their fingers. Judgment strikes not only their bodies and homes, but their sense of purpose.
b. “For the statutes of Omri are kept… all the works of the house of Ahab” – Israel has followed wicked kings instead of God
God now reveals the root of their judgment: they have not walked in His Law, but in the example of the most wicked kings in their history — Omri and his son Ahab (1 Kings 16).
Omri was known for idolatry, corruption, and leading Israel into Baal worship.
Ahab, under the influence of Jezebel, institutionalized idolatry, persecuted the prophets, and brought moral decay into the nation.
1 Kings 21:25 declares, “But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord.”
By saying “the statutes of Omri are kept,” God means they obeyed the commandments of wicked men rather than the commandments of God. They walked in political strategy, pagan worship, corruption, and immorality — the same “counsels” that destroyed their northern brethren.
c. The outcome: desolation, mockery, and reproach
Because they chose the path of Ahab instead of the path of the Lord:
“I should make thee a desolation” — their land will be emptied, cities destroyed.
“The inhabitants thereof an hissing” — passersby will hiss, mock, and scorn the ruins of Israel (Lamentations 2:15).
“Therefore ye shall bear the reproach of my people.” — The very people of God, who were meant to be honored, will become a cautionary example to the world. Their shame will be public.
