Further Thought:

“This [Micah 6:1-8] is one of the great passages of the OT. It, like Amos 5:24 and Hosea 6:6, epitomizes the message of the eighth-century prophets.

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The passage opens with a beautiful example of a covenant lawsuit in which the prophet summons the people to hear the charge Yahweh has against them. The mountains and hills are the jury because they have been around a long time and have witnessed God’s dealing with Israel. Rather than directly charging Israel with breaking the covenant, God asks Israel if they have any charges against him. ‘What have I done? How have I wearied you?’ In the face of injustice some of the poor people may have become ‘weary in well doing.’ In the face of opportunities to get rich quick some of the land-owners might have grown weary of keeping the covenant laws.” — Ralph L. Smith, Word Biblical Commentary, Micah-Malachi, (Grand Rapids, MI: Word Books, 1984), vol. 32, p. 50.

“In the reformation that followed, the king [Josiah] turned his attention to the destruction of every vestige of idolatry that remained. So long had the inhabitants of the land followed the customs of the surrounding nations in bowing down to images of wood and stone, that it seemed almost beyond the power of man to remove every trace of these evils. But Josiah persevered in his effort to cleanse the land.” — Ellen G. White, Prophets and Kings, p. 401.

Discussion Questions:

<–Thursday

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One of the most famous prayers in all the Old Testament is in Daniel 9. Having learned from reading the prophet Jeremiah that the time of Israel’s “desolations” (Daniel 9:2), seventy years, was soon to be up, Daniel earnestly began praying.

And what a prayer it was — a poignant and tearful supplication in which he confesses his sins and the sins of his people, while at the same time acknowledging God’s justice amid the calamity that had befallen them.

Read Daniel 9:1-19. What themes can you find that are related directly back to the book of Deuteronomy?

Daniel’s prayer is a summary of exactly what the nation had been warned about in Deuteronomy regarding the fruits of not keeping their end of the covenant. Twice Daniel referred back to “the law of Moses” (Daniel 9:11, Daniel 9:13), which certainly included Deuteronomy and, in this case, might have been specifically referring to it.

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As Deuteronomy had said, they were driven from the land (see Deuteronomy 4:27-31 and Deuteronomy 28:1-68) because they didn’t obey, exactly what Moses (Deuteronomy 31:29) had been told would happen.

How tragic, too, that instead of the nations around them saying, “Surely this great nation is a wise and understanding people” (Deuteronomy 4:6), Israel became a “reproach” (Daniel 9:16) to those same nations.

In all of Daniel’s tears and supplications, he never asks the common question that so many ask when disaster strikes: “Why?” He never asks because, thanks to the book of Deuteronomy, he knows exactly why all these things happened. In other words, Deuteronomy gave Daniel (and other exiles) a context in which to understand that the evil that came upon them wasn’t just blind fate, blind chance, but the fruits of their disobedience, exactly what they had been warned about.

But, and perhaps more important, Daniel’s prayer expressed the reality that despite these events, there was hope. God had not abandoned them, no matter how much it might have seemed that way. Deuteronomy provided not only a context for understanding their situation, but it also pointed to the promise of restoration, as well.

<–Wednesday Friday–>

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You can view an in-depth discussion of Deuteronomy in the Later Writings in the Hope Sabbath School class led by Pastor Derek Morris. Click on the image to view:

With thanks to Hope Channel – Television that will change your life.

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This video is produced by the South Pacific Division Discipleship team.

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So much of the writings of the prophets consisted of appeals to faithfulness. And not just faithfulness in general, but in particular, faithfulness to the Israelites’ end of the covenant, which was reaffirmed just before they entered the land. This is what the book of Deuteronomy depicted: the reaffirmation of God’s covenant with Israel. The Lord was now, after the 40-year detour, about to fulfill (or begin to fulfill) more of His covenant promises, His end of the deal. Thus, Moses admonished them to fulfill their end, as well. Indeed, much of the writings of the prophets was basically the same: appeals for the people to uphold their side of the covenant.

Read Micah 6:1-8. What is the Lord telling the people there, and how does it relate to the book of Deuteronomy? (See also Amos 5:24 and Hosea 6:6)

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Bible scholars have seen in these verses in Micah what is known as a “covenant lawsuit” in which the Lord “sues” or brings a case against His people for violation of the covenant. In this case, Micah says that the Lord “has a complaint against His people” (Micah 6:2), in which the word “complaint” (riv) can mean a legal dispute. That is, the Lord was bringing a legal case against them, imagery that implies the legal (besides the relational) aspect of the covenant. This shouldn’t be surprising because, after all, central to the covenant was law.

Notice, too, how Micah borrows language directly from Deuteronomy: “And now, Israel, what does the LORD your God require of you, but to fear the LORD your God, to walk in all His ways and to love Him, to serve the LORD your God with all your heart and with all your soul, and to keep the commandments of the LORD and His statutes which I command you today for your good?” ( Deuteronomy 10.12-13, NKJV). Instead, though, of quoting it directly, Micah modifies it by exchanging the “letter of the law” of Deuteronomy for the “spirit of the law,” which is about being just and merciful.

<–Tuesday Thursday–>

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