New Moon Meeting: November 2008, 3:10 EST
Micah: A CSDA Commentary (Part 2)

Contents

1. Introduction
2. Chapter 5
3. Chapter 6
4. Chapter 7

Introduction

Zahakiel: Bro. Peter, will you offer the opening prayer?

Happy Rock: Our Father in Heaven,

We thank you that we can take time out for this New Moon meeting. May as we seek to know more of your love for us our hearts will be open to receive you teaching trough your humble servant this day. Help us to understand the way of light and truth as it should be this day we pray, amen.

Naraiel: Amen.

Zahakiel: Amen.

Crystle: Amen.

Barb: Amen.

Galiel: Amen.

Ye: Amen.

Zahakiel: As we begin this, I will provide a brief reminder of this and last month’s topics, as it has been a while. We are going over the book of Micah, and seeing the (to me, very obvious) application of its writings to our modern circumstances.

In chapter 1, Micah points out the serious need for a reform in Israel, the primary problem being idolatry.

Chapter 2 makes the warnings more personal, directed towards individuals. Those who, for covetous reasons, devise things in secret are informed that the anger of the Almighty rests upon them for their policies that take away the property and freedom of others.

The next chapter continues this idea, lamenting the lack of judgment in the body that is supposed to be Yahweh’s and we certainly see a parallel there to our current situation, in which those who claim to be the ones who will “judge the angels” are reaching out to the arm of flesh to defend them against an imagined threat. As the Scripture says, and this isn’t in last month’s study, but it is certainly appropriate, “the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up.” (Lev 26:36b-38)

Those that make the world their judge are counted among the unbelievers, according to Adventist doctrine, and those that believe the Second Beast of Revelation is an appropriate power to defend the supposed Bride of Christ are going to be in for a nasty shock when He whose power they now despise reveals Himself in true Judgment.

Chapter 4, on which we ended, spoke of the promises to believers, such as, “And I will make her that halted a remnant, and her that was cast far off a strong nation, and Yahweh shall reign over them in mount Zion from henceforth, even for ever.” (Mic 4:7)

Let’s continue now with chapter 5, if there are no questions about this brief summary of what we have looked at so far.

Chapter 5

Zahakiel: Micah 5 starts with an often-quoted prophecy about the birth of Christ: “Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.” (Mic 5:1-3)

The rest of this chapter, in brief, talks about the strength and judgment of the coming Messiah: “And He shall stand and feed in the strength of Yahweh, in the majesty of the name of Yahweh His Elohim; and they shall abide: for now shall He be great unto the ends of the earth.” (verse 4)

It talks about the restoration of the people of Yahweh: “And the remnant of Jacob shall be in the midst of many people as a dew from Yahweh, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.” (verse 7)

And finally it talks about the sanctification of those people by the putting-away of their transgressions: “And I will cut off witchcrafts out of thine hand; and thou shalt have no more soothsayers. Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands.” (verses 12, 13)

Now some might point to that and say, “Look, even though the people are going to be punished for a time, Yahweh says He will restore them, so the idea that we must leave a fallen Church is in error.”

How have we dealt with these things in the past?

Qinael: Well, for one, it says the remnant of Jacob - the people left over after the cleansing, which we would be. But more directly, this is talking about the punishing and cleansing of a people who had not apostatized to the point of unchurching - joining to the State. We've always held that people who leave for any reason other than that are in error.

Zahakiel: Right, that is one thing we point out.

The way I reply to such statements is this: It is true that the remnant of the people will be restored. However, Israel is a very poor example, if one wishes to argue for remaining in the SDA Church, or any Church that is considered “fallen” through uniting with the state while in a condition of transgression. Israel was indeed restored, but as Christianity. Similarly, apostolic Christianity, when it fell, was restored as Protestantism. Protestantism fell, but was restored as Adventism, and now the CSDA Church is the remnant of that group.

Does everyone see this? This is the basis of the article “The Five Towers,” and we went over this in our meetings last Feast.

Happy Rock: Yes.

Barb: Yes.

Naraiel: Yes.

Qinael: <nods.>

Ye: Yes.

Guerline: Yes.

Zahakiel: So it is true indeed that Yahweh always promises to restore a people that transgress, yes… but simply look at the way in which He does it. The Remnant is never restored back to where its members came from. This is the consistent testimony of Scripture, as pointed out in “The Five Towers” and other places.

Are there any questions about this? And if you do, please ask, because it forms an integral part of the message we present to those who are “satisfied” with their current spiritual state.

Guerline: And we may also have to point out and define what the Church is to those who say that the Ship of the SDA will go through.

Zahakiel: Right, we need to define who the “Remnant of Yah” really are.

Chapter 6

Zahakiel: Now Micah 6 is an interesting chapter, and for a couple reasons. It is a very important one to the Davidian Seventh-day Adventists; but as we will see clearly, their use of one particular verse is seriously in error, both from a translation and an interpretation standpoint.

First, the chapter begins with a beautiful statement from Yahweh to His people, “Hear ye now what Yahweh saith; Arise, contend thou before the mountains, and let the hills hear thy voice. Hear ye, O mountains, Yahweh’s controversy, and ye strong foundations of the earth; for Yahweh hath a controversy with His people, and He will plead with Israel. ‘O my people, what have I done unto thee? And wherein have I wearied thee? Testify against me.’” (Mic 6:1-3)

This, to me, is one of the most important passages found in the books of the prophets. It is true that Yahweh speaks in a powerful voice, and commandingly, at times, such as at Sinai, and when visiting punishments against the unrepentant. And yet, for all this, He desires a fellowship with humanity closer than most can realize. When they misunderstand His judgments, He seeks to reason with them through warnings, reproofs, and through instruction. Following verse 3, Yahweh reminds Israel that He has brought them out of slavery in Egypt, set examples before them such as Moses, Aaron and Miriam, and that He has removed curses and enemies from before them.

Then we have this verse: “Will Yahweh 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? He hath shewed thee, O man, what is good; and what doth Yahweh require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Mic 6:7, 8)

Those who are Yahweh’s friends have always understood that the system of types was to point to something greater than they could see. Hosea wrote, “For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.” (Hos 6:6) Yahshua Himself quotes that passage twice in His ministry. (Mat 9:13, 12:7)

David wrote, “For thou desirest not sacrifice, else would I give it; thou delightest not in burnt offering. The sacrifices of the Almighty are a broken spirit. A broken and a contrite heart, O Elohim, thou wilt not despise.” (Psa 51:16, 17)

A scribe replied to one of Yahshua’s statements, “‘And to love [Yahweh] with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.’ And when Yahshua saw that he answered discreetly, He said unto him, ‘Thou art not far from the kingdom of God.’ And no man after that durst ask Him any question.” (Mark 12:33, 34)

Back in Micah 6, Yahweh states the nature of His controversy, but He begins by saying, “Yahweh’s voice crieth unto the city, and the man of wisdom shall see thy name: ‘Hear ye the rod, and who hath appointed it.’” (Mic 6:9)

Now the Davidian SDAs will take that verse and will quote it (often!) as a prophecy of their movement, the “rod of correction” that God has brought to Seventh-day Adventism. But there’s at least one problem with that… the words above are not really translated the best way. Strong’s Concordance indicates that the word “rod” there, from which the Shepherd’s Rod movement has taken its name, is not really “rod” at all. The Hebrew word used, matteh, is translated as “rod” 52 times, as “staff” 15 times, and as “stave” once. That sounds pretty certain, until you realize that it was translated as “tribe” 182 times. This is the far more common rendering of the word in that passage, and it also solves the problem of who it is that Yahweh is addressing in Micah 6:9. Yah is still speaking TO His people, and therefore He addresses them as His “tribe,” the ones against whom the punishment is set.

Naraiel: My Peshitta Spanish Bible, says "tribe".

Zahakiel: Yes. That's the more correct way. That is a far more accurate reading, and several English Bible translations actually have it rendered more correctly than the King James Version.

Qinael: <nods.> the NASB has something like that as well. “The voice of the LORD will call to the city-- And it is sound wisdom to fear Your name: "Hear, O tribe. Who has appointed its time?”

I'm not sure how the “time” thing comes in, but the tribe is there, anyway.

Zahakiel: Here are a few more examples:

Today’s English Version, for all its problems, more accurately words it, “It is wise to fear the Lord. He calls to the city, ‘Listen, you people who assemble in the city!’”

The New Revised Standard Version has it as, “The voice of the Lord cries to the city (it is sound wisdom to fear your name): ‘Hear, O tribe and assembly of the city!’”

The Septuagint, the version commonly used by the apostles, reads, “The Lord’s voice shall be proclaimed in the city, and He shall save those that fear His name: ‘Hear, O tribe; and who shall order the city?’”

Now, here’s the other thing… even if the word were actually representing a rod, the passage of Micah 6 makes it clear that the controversy, whether it is a rod or not, will come at the hands of a heathen people, those to whom Yahweh will “give up to the sword;” (verse 14) and this is what causes the judgments described throughout the sixth chapter. It is clearly not an internal correction, or even an attempt to see errors repaired immediately. This is not something with which Christians should wish to identify.

The CSDA Church claims to be bringing correction to the Seventh-day Adventists who have fallen away from the teachings of our pioneers, yes… but we see in symbol that we are fulfilling the work of such forerunners as Elijah the prophet, John the Baptist, Isaiah who called out to Israel, and John the Revelator who recorded the Three Angels’ Message and the fourth. We do not, at any point, see ourselves as fulfilling the place of Babylon or Assyrian. We are trying to save people from that condition, not bring them into it as the punishment from Micah 6 indicates will happen.

What we find, then, is that the Davidian use of this passage to justify their movement and their actions fails on two levels. First, they use a mistranslated word, and second they misinterpret what the passage would mean even if it were translated correctly.

Are there any questions about that?

Naraiel: No.

Happy Rock: No.

Ye: No.

Crystle: No.

Barb: No.

Galiel: No.

Qinael: Is v.14 the primary place that shows it to be a heathen nation?

Zahakiel: 13-16 really. It speaks of Yah's people being made a "desolation." It's true the idolatrous rulers were greedy... but if they desolated all Israel, they would not have much left to reap. It's speaking of a military conquest, that's the language the prophets use for that.

And yes, verse 14 explains that it is "by the sword;" so it is a key part to understanding the overall picture.

Qinael: Hm, yeah. The "becoming a hissing" thing seems to be in there a lot too...

Qinael: Okay, thanks.

Guerline: So they are using a passage that is talking to the people of Yah, and not as the 'punisher' of Him. Right?

Zahakiel: Yes, well, it is speaking to them of a punishment, but not a reformation.

Zahakiel: The Davidians use this to speak of a reformation within Adventism.. when Yahweh is speaking of warning them against an external destroyer

Qinael: How was this fulfilled / where in the timeline is this? Was this talking about northern Israel going to Assyria, or the Babylon captivity?

Zahakiel: Double checking with the commentary.

Zahakiel: It is taking place during the period of 2Kings 15.

Qinael: <Looking that up.>

Well, there’s a lot of smiting of kings going on there, and new ones popping up... But not really any big captivity stuff.

Zahakiel: It looks like it is just before the fall of Samaria in the north, which takes place in chapter 17

Qinael: If Micah is talking about that punishment, it'd show for certain that no reformation would even be possible in that rod passage.

Zahakiel: In terms of Micah, this is to Judah, but Israel is still in the north also

Qinael: Hm, okay. That "Still going to happen" thing was for North, then?

Zahakiel: Micah's message is to Judah, not to the north.

Zahakiel: That was a separate thing.

Qinael: Ah, okay.

Naraiel: In Verse 15 Yahweh is talking to Nominal Judah (Nominal Adventists): “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.”

This reminds me of Mathew 25:8, “And the foolish said unto the wise, Give us of your oil; for our lamps are gone out [not anointed with oil].”

Zahakiel: Hm, yes. Those passages both speak of nominal activities... going through the motions, but not receiving any lasting benefit from them.

Are there any other questions or comments on Chapter 6?

Happy Rock: No.

Naraiel: No.

Barb: None here.

Guerline: No.

Ye: No.

Chapter 7

Zahakiel: The final chapter of Micah begins with a lament about the condition of Israel: “Woe is me! For I am as when they have gathered the summer fruits, as the grapegleanings of the vintage; there is no cluster to eat: my soul desired the firstripe fruit. The good man is perished out of the earth, and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.” (Mic 7:1, 2)

Those who are in Yahweh’s service, and who are used to beholding His glory, often sincerely feel this way. Elijah once said, “I, even I only, remain a prophet of Yahweh; but Baal's prophets are four hundred and fifty men.” (1Kings 18:22) For all his closeness with Yahweh, and Elijah was translated, the Almighty yet had to rebuke him for voicing these thoughts. Though seven thousand is less than Yahweh Himself would certainly have liked to see harvested from Israel, it was nevertheless the prophet’s duty to seek them out, and to keep his eyes upon that harvest.

Here we see Micah giving voice to the same sentiments. Now in this last generation, of course, it is indeed the case that few, and very few, will accept the correction Yahweh sends. Seven thousand, to us, seems like a huge amount of people to walk in the consistent testimony of victory over sin. Even so, it is our duty likewise to keep our eyes on the harvest, even while we lament the mostly dried fields that have been left to us by the enemy’s desolating powers.

Zahakiel: Micah 7:8 reads, “Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, Yahweh shall be a light unto me.” This has been used, even in my hearing, as a means to reject the victory message. When Giselle and I were doing evangelism among the Eternal Gospel members in Miami, I presented to them the concept of the Sabbath more fully, a rest for the people of Yahweh that preserves them from the corruption of sin, and I got different reactions. Some could not see the difference between our message and what they had been taught. Others saw the difference and said that it was not true… that “when I fall, I shall arise.”

But looking at that passage and its setting, we see that this is speaking about falling into calamity, not falling into sin. Further, in Hebrew the pronouns there are feminine; Micah is not even speaking on behalf of himself, but for Zion, which is seen in Scripture as female. If you will recall from the book The Highway of Holiness, there was a chapter that spoke about the principles of Bible study. We saw that some passages could have their meanings expanded to a spiritual understanding, so the argument could be made, “Yes, that is talking about Jerusalem, and yes, it means actual misfortune, not sin… although it is the result of sin (verse 9), but it also has an application spiritually to transgression.” That was the argument presented to us in Miami.

Yet as the principles we studied point out, applications cannot be generalized or expanded if there are specific teachings that make that generalization impossible. In other words, a direct doctrinal teaching is more important than a potential interpretation. This may seem obvious to us, but it needs to be stated for some to hear, and understand clearly. The verses that speak of victory over sin, such as 1John 3:9, 1John 5:18, and a host of others, positively forbid the possibility of applying Micah 7:8 to willful transgression of Yahweh’s instructions.

Does everyone understand that?

Qinael: <nods.>

Happy Rock: Ok.

Guerline: Yes.

Ye: Yes.

Barb: Yes.

Naraiel: This reminds me of another verse, “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed.” (2Cor 4:8, 9) We may fall into calamity but not into sin or destroyed completely

Zahakiel: Yes.

Now, after speaking of the judgments to come, Micah continues by speaking of the judgment that will fall upon the enemies of Yah’s people. They are rebuked for a time, must go through difficulties, must come out from their captives and re-organize (as a different organization!) when they return. Yet, after Yah has cleansed them, He turns to their enemies and puts them under His people: “The nations shall see and be confounded at all their might; they shall lay their hand upon their mouth, their ears shall be deaf. They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of Yahweh our Elohim, and shall fear because of thee.” (verses 16, 17)

Finally, Micah concludes his work with a statement of great praise: “Who is an Almighty One like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not His anger for ever, because He delighteth in mercy. He will turn again, he will have compassion upon us; He will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.” (Micah 7:18-20)

It is this picture of Yahweh, mighty to save, forgiving, merciful, a cleanser of transgressions… that sustains us in the dark times that fulfill so clearly the events of which Micah has prophesied.

Are there any questions before we close this relatively short (because it is a continuation of last month’s) study?

Naraiel: No.

Barb: No.

Qinael: No.

Guerline: No.

Ye: No.

Zahakiel: Ok. Bro. Luke, please offer the closing prayer.

Qinael: Our most holy and merciful Father,

We thank you for the blessings of understanding and knowledge you have given us in your Word. We thank you for this New Moon time you have set aside as holy, a special time for the gathering of your people for cleansing, for purification, for rebuke if necessary, so that such circumstances as those we have studied need not come upon us as a body.

But we understand also that the day itself is no protection, any more than the feasts and Sabbaths themselves, or the offerings themselves, were a protection for Israel. Offering a sacrifice is nothing if the heart is not contrite and humble before you; a New Moon is nothing if the hearts are not knit as one in you with each other, and, still, if the heart is not contrite and humble before you.

We thank you for the tools you have provided for our sanctification and growth, and the Spirit you have given to enable us to discern and use them properly.

We pray for a diligent Spirit in all to do their part to make proper use of them in these last, precious, closing hours of earth's history, for our sakes, and the sakes of those around us.

In the name of Yahshua we pray, amen.

Naraiel: Amen.

Barb: Amen.

Ye: Amen.

Guerline: Amen.

Happy Rock: Amen.