Micah 2:6-7

6. Attempts to silence the prophets were not infrequent; undoubtedly Micah’s patience was tried many times by those who resented his teaching. But he cannot be silenced; he flings back the prohibition and makes it the starting point for new denunciations. If Micah 2:5 contains the utterance of a bystander, “Prophesy not,” in Micah 2:6 may be understood as a summary of the prohibition implied in the threat there. The new condemnation falls chiefly upon the faithless religious teachers.

The text of 6ff. is in many places obscure; frequently the translation is doubtful, and there is much uncertainty as to where the objections which Micah takes up end, and where his own condemnations begin. G.A. Smith includes Micah 2:6-7 in the objection, and he renders the two verses as follows:

Prate not, they prate, let none prate of such things!

Revilings will never cease!

O thou that speakest thus to the house of Jacob,

Is the spirit of Jehovah cut short?

Or are such his doings?

Shall not his words mean well with him that walketh uprightly?

This differs considerably from the translations found in A.V. and R.V., but it requires only very slight alterations in the present Hebrew text. Of the two English translations that of R.V. is certainly superior to that of A.V. That even the Revisers found it difficult to understand the present text is shown by the numerous marginal readings.

If Smith’s reproduction of the original is accepted as correct, the meaning of the two verses becomes clear. The people or the false prophets insist that Micah discontinue his foolish talk, his eternal revilings. Everyone can see that his statements are absurd. Does he mean to say that Jehovah will cast off his people? Has he ceased to be long-suffering? Is this the method of God’s dealings with his chosen people? This last question forms the basis of the prophet’s reply. He admits the truth implied in the question, but he points out in 8ff. that they are mistaken in their estimate of themselves. They are not upright; on the contrary, in every possible manner have they set aside the will of Jehovah; hence, according to their own reasoning, they can expect no favor from him.

Prophesy Literally, drop, that is, words (see on Amos 7:16). Here the word is used in an unfavorable sense, equivalent to “grumble,” “find fault.” In the following clause “the prophet flings the same word back at them sarcastically.” In this case the verb is in the frequentative tense, “they prophesy (or, prate) continually.”

To them If the above interpretation is correct a better rendering would be “of these things” (so R.V. margin). The prophet is told to let alone politics and social conditions the politicians will look after these things; he is to confine himself to the preaching of the “simple gospel.” In the last clause of Micah 2:6 the above translation reproduces the Hebrew more accurately; the words are those of the prophet’s opponents, who are weary of listening to his grumbling. The opening words of Micah 2:7 have proved a puzzle to all commentators, and practically all favor emendations. Smith alters the words so that they may be understood as an address to Micah, introducing several questions which are intended to show the absurdity of his attitude.

Straitened Or, impatient; literally, shortened. Has Jehovah ceased to be long-suffering?

These The things described in Micah 2:3-4.

Mean well God can send no message of judgment to those who serve him faithfully.

A second interpretation divides the sentences of Micah 2:6-7 between the prophet and his opponents. “Prophesy ye not” is assigned to the opposition, “thus they prophesy” are thought to be the words of Micah, introducing the preceding quotation. To this attempt to silence him the prophet replies with two rhetorical questions: (1) “Shall one not preach to these?” that is, to such as are described in Micah 2:1-2; they certainly deserve the condemnation. (2) “Shall not reproaches depart?” Is it not time for the reproaches heaped upon the prophet to come to an end? In Micah 2:7 the prophet is thought to introduce an additional objection raised to his preaching: “Shall it be said, O house of Jacob,” or “by the house of Jacob.” These are understood to be the words of the prophet, introducing the objection itself, which is expressed in two questions: (1) “Is the spirit of Jehovah shortened?” The prophet’s words seemed to imply that Jehovah has ceased to be long-suffering; this accusation against Jehovah the objectors indignantly deny. (2) “Are these his doings?” The forsaking of his people, as announced in Micah 2:3-4. This also they are unwilling to believe. To these objections the prophet replies, introducing Jehovah himself as the speaker, by asking a question which points out, by implication, that he is not blaspheming Jehovah, but that they, by their own conduct, have made it impossible for Jehovah to show them any favor. The objections raised by the people indicated that they had failed completely to understand the ethical character of Jehovah and of his government. Like Amos, Micah is compelled to show that Jehovah cannot save Israel simply because they are his chosen people; they must maintain the proper attitude of heart and life if they would enjoy his goodness (Micah 6:8). Their shortcomings and failures are further described in Micah 2:8-9. In view of this condition of things there is left no doubt that the denunciation of Micah 2:3-4 is perfectly justified, hence the sentence is repeated in Micah 2:10.

These are the two most important interpretations of Micah 2:6-7; others need not be mentioned. The force of the verses remains essentially the same with either. The second follows more closely the present Hebrew text, but it is by no means certain that the latter has come down to us in its original purity; it may have suffered in the course of transmission.