1
Mic 6:1-16.
英語原文
Mic 6:1-16.
APPEAL BEFORE ALL CREATION TO THE ISRAELITES TO TESTIFY, IF THEY CAN, IF JEHOVAH EVER DID AUGHT BUT ACTS OF KINDNESS TO THEM FROM THE EARLIEST PERIOD: GOD REQUIRES OF THEM NOT SO MUCH SACRIFICES, AS REAL PIETY AND JUSTICE: THEIR IMPIETIES AND COMING PUNISHMENT.
1. contend thou--Israel is called by Jehovah to plead with Him in controversy.
Mic 5:11-13
suggested the transition from those happy times described in the fourth and fifth chapters, to the prophet's own degenerate times and people.
before the mountains--in their presence; personified as if witnesses (compare
Mic 1:2; De 32:1; Isa 1:2).
Not as the Margin, "with"; as God's controversy is with Israel, not with them.
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2. 耶和華的辯論——耶和華雖是萬有的至高主宰，卻願向地上如蟲的人證明祂作為的公道，祂這樣的降卑何其偉大
賽 5:3; 43:26。
英語原文
2. Lord's controversy--How great is Jehovah's condescension, who, though the supreme Lord of all, yet wishes to prove to worms of the earth the equity of His dealings
(Isa 5:3; 43:26).
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3. 我的百姓——他們罪上加罪的最可惡之處在於，神始終——至今仍是——以祂的百姓之身分對待他們。
我向你做過甚麼呢？——除了恩慈之外，我向你做過甚麼，竟使你背叛我
耶 2:5, 31？
我用何事使你厭煩？——我曾頒布甚麼誡命，使之成為令你厭煩的重擔
約壹 5:3？
英語原文
3. my people--the greatest aggravation of their sin, that God always treated them, and still treats them, as His people.
what have I done unto thee?--save kindness, that thou revoltest from Me
(Jer 2:5, 31).
wherein have I wearied thee?--What commandments have I enjoined that should have wearied thee as irksome
(1Jo 5:3)?
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4. 因為——相反地，我非但沒有作任何苛刻之事，反而從你建國之初就以各樣恩慈待你。
米利暗——她被提及，因她是帶領女聲合唱唱頌摩西之歌的先知
出 15:20。
神差摩西頒賜最善的律法；差亞倫為百姓禱告；差米利暗作以色列婦女的榜樣。
英語原文
4. For--On the contrary, so far from doing anything harsh, I did thee every kindness from the earliest years of thy nationality.
Miriam--mentioned, as being the prophetess who led the female chorus who sang the song of Moses
(Ex 15:20).
God sent Moses to give the best laws; Aaron to pray for the people; Miriam as an example to the women of Israel.
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5. 巴勒……所問的——巴勒如何策划藉巴蘭咒詛你來毀滅你
民 22:5。
巴蘭……所回答的——貪婪的先知如何違背己意，被迫祝福他為巴勒的賞賜而想咒詛的以色列
民 24:9-11
〔毛勒〕。格羅提烏解釋為「巴蘭如何回答，唯一傷害你的辦法是引誘你陷入拜偶像與行淫」
民 31:16。
提及「什亭」與此相符：因那是以色列犯罪之地
民 25:1-5; 彼後 2:15; 啟 2:14。
從什亭到吉甲——並非巴蘭陪同以色列從什亭到吉甲；因他已在米甸被殺
民 31:8。
而是「從什田」這話單指巴蘭。當「從什亭」——即巴蘭惡謀生效、以色列犯罪、理當徹底毀滅卻蒙神憐憫保守之處——「到吉甲」——即應許之地中、耶利哥與約旦之間以色列初次紮營之地，神在那裏藉割禮與以色列更新盟約
書 5:2-11
——記念神的恩慈。
使他知道……公義——當認清，神非但沒有苦待你
彌 6:3，
祂的作為更是純然的恩慈（故「公義的作為」即恩惠的作為，
士 5:11; 詩 24:5, 112:9）。
英語原文
5. what Balak . . . consulted--how Balak plotted to destroy thee by getting Balaam to curse thee
(Nu 22:5).
what Balaam . . . answered--how the avaricious prophet was constrained against his own will, to bless Israel whom he had desired to curse for the sake of Balak's reward
(Nu 24:9-11)
[MAURER]. GROTIUS explains it, "how Balaam answered, that the only way to injure thee was by tempting thee to idolatry and whoredom"
(Nu 31:16).
The mention of "Shittim" agrees with this: as it was the scene of Israel's sin
(Nu 25:1-5; 2Pe 2:15; Re 2:14).
from Shittim unto Gilgal--not that Balaam accompanied Israel from Shittim to Gilgal: for he was slain in Midian
(Nu 31:8).
But the clause, "from Shittim," alone applies to Balaam. "Remember" God's kindnesses "from Shittim," the scene of Balaam's wicked counsel taking effect in Israel's sin, whereby Israel merited utter destruction but for God's sparing mercy, "to Gilgal," the place of Israel's first encampment in the promised land between Jericho and Jordan, where God renewed the covenant with Israel by circumcision
(Jos 5:2-11).
know the righteousness--Recognize that, so far from God having treated thee harshly
(Mic 6:3),
His dealings have been kindness itself (so "righteous acts" for gracious,
Jud 5:11; Ps 24:5, 112:9).
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6. 我朝見耶和華……當帶甚麼？——百姓既因前文耶和華向他們的呼籲而被定罪，便裝作不知道耶和華要他們獻上甚麼以平息祂的怒氣（比較
彌 6:8），
並表示他們預備獻上大批祭物，且是最昂貴的，甚至自己身體的果子。
燔祭——
利 1:1-17。
一歲的牛犢——為祭司獻的
利 9:2, 3。
英語原文
6. Wherewith shall I come before the Lord?--The people, convicted by the previous appeal of Jehovah to them, ask as if they knew not (compare
Mic 6:8)
what Jehovah requires of them to appease Him, adding that they are ready to offer an immense heap of sacrifices, and those the most costly, even to the fruit of their own body.
burnt offerings--
(Le 1:1-17).
calves of a year old--which used to be offered for a priest
(Le 9:2, 3).
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7. 油的諸河——獻祭所用
利 2:1, 15。
我要獻上這麼多的油，使其如萬道急流般湧出，神就因此平息嗎？
我的長子——
王下 3:27。
如摩押王所行的。
我身的果子——即作為贖罪祭的我的兒女
詩 132:11。
猶太人曾在欣嫩谷獻人祭
耶 19:5; 32:35; 結 23:27。
英語原文
7. rivers of oil--used in sacrifices
(Le 2:1, 15).
Will God be appeased by my offering so much oil that it shall flow in myriads of torrents?
my first-born--
(2Ki 3:27).
As the king of Moab did.
fruit of my body--my children, as an atonement
(Ps 132:11).
The Jews offered human sacrifices in the valley of Hinnom
(Jer 19:5; 32:35; Eze 23:27).
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8. 祂——即耶和華。
已指示你——早在久遠之前，所以你不必像從未聽聞那樣發問
彌 6:6；
比較
申 10:12; 30:11-14。
何為善——即彌賽亞之下「將來的美事」，「律法……原是後事的影兒」。摩西的祭物不過是祂更美之祭的暗示性預表
來 9:23; 10:1。
這「善」必須先被聖靈「指示」或啟示，這才是隨後道德要求的上層結構的唯一基礎。如此為福音預備了道路。猶太人被逐出巴勒斯坦，是要杜絕他們指望藉摩西禮儀得贖的可能，將他們限定於彌賽亞。
行公義……好憐憫——神看這些勝於祭物。後者既是積極的條例，不過是為達到前者而設計的手段；前者既是道德本分，便是目的，有永恆的約束力
撒上 15:22; 何 6:6; 12:6; 摩 5:22, 24。
對人的兩項本分被列明：公義，即嚴格的公平；憐憫，即樂意減輕我們本可正當索取的，並衷心願意向人行善。
存謙卑的心與你的神同行——對神被動與主動的順服。此處三項道德本分由我們的主總結為「公義、憐憫、信實」（
太 23:23；
在
路 11:42
作「愛神」）。比較
雅 1:27。
與神同行意味著不斷的禱告與警醒，與神親密卻「謙卑」的相交
創 5:24; 17:1。
英語原文
8. He--Jehovah.
hath showed thee--long ago, so that thou needest not ask the question as if thou hadst never heard
(Mic 6:6;
compare
De 10:12; 30:11-14).
what is good--"the good things to come" under Messiah, of which "the law had the shadow." The Mosaic sacrifices were but suggestive foreshadowings of His better sacrifice
(Heb 9:23; 10:1).
To have this "good" first "showed," or revealed by the Spirit, is the only basis for the superstructure of the moral requirements which follow. Thus the way was prepared for the Gospel. The banishment of the Jews from Palestine is designed to preclude the possibility of their looking to the Mosaic rites for redemption, and shuts them up to Messiah.
justly . . . mercy--preferred by God to sacrifices. For the latter being positive ordinances, are only means designed with a view to the former, which being moral duties are the ends, and of everlasting obligation
(1Sa 15:22; Ho 6:6; 12:6; Am 5:22, 24).
Two duties towards man are specified--justice, or strict equity; and mercy, or a kindly abatement of what we might justly demand, and a hearty desire to do good to others.
to walk humbly with thy God--passive and active obedience towards God. The three moral duties here are summed up by our Lord
(Mt 23:23),
"judgment, mercy, and faith" (in
Lu 11:42,
"the love of God"). Compare
Jas 1:27.
To walk with God implies constant prayer and watchfulness, familiar yet "humble" converse with God
(Ge 5:24; 17:1).
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9. 向這城——即耶路撒冷。
**有智慧的人——如
箴 13:6
中希伯來文「罪」用於「罪人」，又
詩 109:4
中「禱告」用於「禱告的人」；照樣此處「智慧」用於「智慧人」。
必看見你的名——即在祂對自己的啟示中尊重你。比較
彌 2:7
末尾。神的「名」表達祂已啟示屬性的總和。與此對比的
賽 26:10
「不觀看耶和華的威嚴」。七十士譯本、敘利亞譯本與武加大譯本採用另一讀法：「敬畏你名的人有拯救」。英文譯本更貼合上下文；且該希伯來文表達較之另一讀法的表達罕見，故較不可能為後人所加。
聽……杖等——要聽等待你的是甚麼刑罰（比較
彌 6:13
等；賽 9:3; 10:5, 24），以及來自誰。我不過是人，你們可以輕忽我；但要記得我的信息不是我的，而是神的。當杖臨到、你們感受其痛時，要聽杖的聲音。要聽它傳達甚麼教訓、甚麼警告。
所派的——
耶 47:7。
英語原文
9. unto the city--Jerusalem.
the man of wisdom--As in
Pr 13:6,
Hebrew, "sin" is used for "a man of sin," and in
Ps 109:4,
"prayer" for "a man of prayer"; so here "wisdom" for "the man of wisdom."
shall see thy name--shall regard Thee, in Thy revelations of Thyself. Compare the end of
Mic 2:7.
God's "name" expresses the sum-total of His revealed attributes. Contrast with this
Isa 26:10,
"will not behold the majesty of the Lord." Another reading is adopted by the Septuagint, Syriac, and Vulgate, "there is deliverance for those who fear Thy name." English Version is better suited to the connection; and the rarity of the Hebrew expression, as compared with the frequency of that in the other reading, makes it less likely to be an interpolation.
hear . . . the rod, &c.--Hear what punishment (compare
Mic 6:13, &c.; Isa 9:3; 10:5, 24)
awaits you, and from whom. I am but a man, and so ye may disregard me; but remember my message is not mine, but God's. Hear the rod when it is come, and you feel its smart. Hear what counsels, what cautions it speaks.
appointed it--
(Jer 47:7).
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10. 還有——儘管我一切的警告。以惡致富之舉難道永無止境嗎？說話的是耶和華
彌 6:9。
短小的升斗……可憎惡的——
箴 11:1; 摩 8:5。
英語原文
10. Are there yet--notwithstanding all My warnings. Is there to be no end of acquiring treasures by wickedness? Jehovah is speaking
(Mic 6:9).
scant measure . . . abominable--
(Pr 11:1; Am 8:5).
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11. 我算他們為潔淨嗎——字面作「我要……算為潔淨嗎？」等。清潔的人，你以清潔待他；但邪僻的人，你以彎曲待他
詩 18:26。
人的判斷常是反覆無常。但在使用「惡天平」的不潔之人這事上，神不能算為潔淨，即不能如待清潔之人那樣待他們。瓦塔布爾和韓德森（Henderson）視「我」為「任何人」：「我（即一人）用惡天平怎能無辜呢？」但「我」在
彌 6:13
指耶和華，故此處也必指祂。
袋子——用來裝砝碼以及金錢的袋
申 25:13; 箴 16:11。
英語原文
11. Shall I count them pure--literally, "Shall I be pure with?" &c. With the pure God shows Himself pure; but with the froward God shows Himself froward
(Ps 18:26).
Men often are changeable in their judgments. But God, in the case of the impure who use "wicked balances," cannot be pure, that is, cannot deal with them as He would with the pure. VATABLUS and HENDERSON make the "I" to be "any one"; "Can I (that is, one) be innocent with wicked balances?" But as "I," in
Mic 6:13,
refers to Jehovah, it must refer to Him also here.
the bag--in which weights used to be carried, as well as money
(De 25:13; Pr 16:11).
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12. 因為——更恰當地作「既然」；「所以」等結論見於
彌 6:13。
其中——指耶路撒冷之中。
英語原文
12. For--rather, "Inasmuch as"; the conclusion "therefore," &c. following in
Mic 6:13.
thereof--of Jerusalem.
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13. 我也要擊打你使你生病*——
利 26:16，
此處或許是暗指，如
彌 6:14; 詩 107:17, 18; 耶 13:13。
英語原文
13. make thee sick in smiting--
(Le 26:16,
to which perhaps the allusion here is, as in
Mic 6:14; Ps 107:17, 18; Jer 13:13).
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14. 吃……不得飽——應驗
利 26:26
的威脅。
你的傾覆必在你中間——你必被傾覆，不僅在我的邊境，而是在你中間，即你的首都和聖殿傾覆〔提里努斯（Tirinus）〕。即使沒有仇敵，你也必因內部的禍患而消滅〔加爾文〕。毛勒從另一阿拉伯語詞根譯作「你腹中必有空虛」。格羅提烏也類似地說：「因飢餓你的肚子（曾裝滿食物）必凹陷。」這與第一子句的平行相符。但英文譯本也足以維持平行。在全地中間發生的傾覆，包括因入侵導致的糧食缺乏，因而對應「你必吃卻不得飽」。
你必抓住卻……不能救——你必（用雙臂）抓住，為要拯救〔加爾文〕你的妻子、兒女和財物。毛勒從另一詞根譯作「你必搬移他們」，為要救他們脫離仇敵。但你拯救他們的努力必失敗
耶 50:37。
你所救出的——你若偶然救出甚麼，也不過是一時：我必將之交給仇敵的刀。
英語原文
14. eat . . . not be satisfied--fulfiling the threat,
Le 26:26.
thy casting down shall be in the midst of thee--Thou shalt be cast down, not merely on My borders, but in the midst of thee, thy metropolis and temple being overthrown [TIRINUS]. Even though there should be no enemy, yet thou shalt be consumed with intestine evils [CALVIN]. MAURER translates as from an Arabic root, "there shall be emptiness in thy belly." Similarly GROTIUS, "there shall be a sinking of thy belly (once filled with food), through hunger." This suits the parallelism to the first clause. But English Version maintains the parallelism sufficiently. The casting down in the midst of the land, including the failure of food, through the invasion thus answering to, "Thou shalt eat, and not be satisfied."
thou shalt take hold, but . . . not deliver--Thou shalt take hold (with thine arms), in order to save [CALVIN] thy wives, children and goods. MAURER, from a different root, translates, "thou shalt remove them," in order to save them from the foe. But thou shalt fail in the attempt to deliver them
(Jer 50:37).
that which thou deliverest--If haply thou dost rescue aught, it will be for a time: I will give it up to the foe's sword.
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15. 撒種……卻不收割——應驗威脅
利 26:16; 申 28:38-40; 摩 5:11。
英語原文
15. sow . . . not reap--fulfilling the threat
(Le 26:16; De 28:38-40; Am 5:11).
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16. 暗利的律例——撒馬利亞和亞哈惡家的創始者，也是耶羅波安迷信制度的支持者
王上 16:16-28。
本節是前文更詳細論述的重述，即猶大的罪及其後果——刑罰。猶大雖在別的一切事上與以色列不和，卻效法了她的不敬虔。
亞哈家的一切作為——
王上 21:25, 26。
你們隨從他們的計謀——這些迷信雖是其王的「計謀」作為國策妙著的果子，但這些藉口不能為藐視神的謀略與旨意開脫。
使我使你荒涼——你的行為彷彿你刻意設定「使我可以使你荒涼」為目的一般。
其中的居民——即耶路撒冷的居民。
嗤笑——
哀 2:15。
我百姓的羞辱——你們所誇的，即你們是「我的百姓」，只會加重你們的刑罰。我對你們的恩典越大，你們因藐視它而受的刑罰也越大。在神的愛中行時，作神的百姓是榮耀；但如今徒有其名而無其實，這名號對你們只是「羞辱」。
英語原文
16. statutes of Omri--the founder of Samaria and of Ahab's wicked house; and a supporter of Jeroboam's superstitions
(1Ki 16:16-28).
This verse is a recapitulation of what was more fully stated before, Judah's sin and consequent punishment. Judah, though at variance with Israel on all things else, imitated her impiety.
works of . . . Ahab--
(1Ki 21:25, 26).
ye walk in their counsels--Though these superstitions were the fruit of their king's "counsels" as a master stroke of state policy, yet these pretexts were no excuse for setting at naught the counsels and will of God.
that I should make thee a desolation--Thy conduct is framed so, as if it was thy set purpose "that I should make thee a desolation."
inhabitants thereof--namely, of Jerusalem.
hissing--
(La 2:15).
the reproach of my people--The very thing ye boast of, namely, that ye are "My people," will only increase the severity of your punishment. The greater My grace to you, the greater shall be your punishment for having despised it, Your being God's people in name, while walking in His love, was an honor; but now the name, without the reality, is only a "reproach" to you.
彌 6:1-16.
在一切受造之物面前向以色列人呼籲，若他們能作證，就讓他們證明耶和華自起初除了以恩慈待他們之外，是否還行過別的事：神向他們所要的，與其說是祭物，不如說是真實的敬虔與公義：他們的不敬虔與將臨的刑罰。
1. 你要爭辯——以色列被耶和華召來在爭訟中與祂辯論。
彌 5:11-13
暗示了從第四、五章所描述的福祉時代，轉到先知自己當時敗壞的時代與百姓。
在山嶺面前——即在他們面前；山嶺被擬人化為證人（比較
彌 1:2; 申 32:1; 賽 1:2）。
並非如旁註所言的「與」，因為神的爭訟是與以色列，而不是與山嶺。