Micah 6:16
Micah 6:16 in Multiple Translations
You have kept the statutes of Omri and all the practices of Ahab’s house; you have followed their counsel. Therefore I will make you a desolation, and your inhabitants an object of contempt; you will bear the scorn of the nations. ”
¶ 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.
For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I may make thee a desolation, and the inhabitants thereof a hissing: and ye shall bear the reproach of my people.
For you have kept the laws of Omri and all the works of the family of Ahab, and you have been guided by their designs: so that I might make you a cause of wonder and your people a cause of hisses; and the shame of my people will be on you.
You have kept the laws of Omri, and adopted all the practices of the house of Ahab, you have followed their ways. So I will make your country desolate and the people who live there an object of scorn; you will bear the shame of my people.
For the statutes of Omri are kept, and all the maner of the house of Ahab, and ye walke in their counsels, that I should make thee waste, and the inhabitants thereof an hissing: therefore ye shall beare the reproche of my people.
And kept habitually are the statutes of Omri, And all the work of the house of Ahab, And ye do walk in their counsels, For My giving thee for a desolation, And its inhabitants for a hissing, And the reproach of My people ye do bear!
For the statutes of Omri are kept, and all the works of Ahab’s house. You walk in their counsels, that I may make you a ruin, and your inhabitants a hissing. You will bear the reproach of my people.”
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.
For thou hast kept the statutes of Amri, and all the works of the house of Achab: and thou hast walked according to their wills, that I should make thee a desolation, and the inhabitants thereof a hissing, and you shall bear the reproach of my people.
Those things will happen to you because you obey only the wicked laws of King Omri, and you do the terrible things that wicked King Ahab and his descendants commanded. So, I will destroy your country, and I will cause your people to be despised; people of other nations will insult you.’”
Berean Amplified Bible — Micah 6:16
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Micah 6:16 Interlinear (Deep Study)
BIB
HEB
וְ/יִשְׁתַּמֵּ֞ר
חֻקּ֣וֹת
עָמְרִ֗י
וְ/כֹל֙
מַעֲשֵׂ֣ה
בֵית
אַחְאָ֔ב
וַ/תֵּלְכ֖וּ
בְּ/מֹֽעֲצוֹתָ֑/ם
לְמַעַן֩
תִּתִּ֨/י
אֹתְ/ךָ֜
לְ/שַׁמָּ֗ה
וְ/יֹשְׁבֶ֨י/הָ֙
לִ/שְׁרֵקָ֔ה
וְ/חֶרְפַּ֥ת
עַמִּ֖/י
תִּשָּֽׂאוּ
וְ/יִשְׁתַּמֵּ֞ר
shâmar
H8104
to keep
Conj | V-Hithpael-Imperf-3ms
חֻקּ֣וֹת
chuqqâh
H2708
statute
N-cp
עָמְרִ֗י
ʻOmrîy
H6018
Omri
N-proper
וְ/כֹל֙
kôl
H3605
all
Conj | N-ms
מַעֲשֵׂ֣ה
maʻăseh
H4639
deed
N-ms
בֵית
bayith
H1004
place
N-ms
אַחְאָ֔ב
ʼAchʼâb
H256
Ahab
N-proper
וַ/תֵּלְכ֖וּ
yâlak
H3212
to walk
Conj | V-Qal-ConsecImperf-2mp
בְּ/מֹֽעֲצוֹתָ֑/ם
môwʻêtsâh
H4156
counsel
Prep | N-fp | Suff
לְמַעַן֩
maʻan
H4616
because
Prep
תִּתִּ֨/י
nâthan
H5414
to give
V-Qal-Inf-a | Suff
אֹתְ/ךָ֜
ʼêth
H853
Obj.
DirObjM | Suff
לְ/שַׁמָּ֗ה
shammâh
H8047
horror
Prep | N-fs
וְ/יֹשְׁבֶ֨י/הָ֙
yâshab
H3427
to dwell
Conj | V-Qal | Suff
לִ/שְׁרֵקָ֔ה
shᵉrêqâh
H8322
hissing
Prep | N-fs
וְ/חֶרְפַּ֥ת
cherpâh
H2781
reproach
Conj | N-fs
עַמִּ֖/י
ʻam
H5971
Amaw
N-ms | Suff
תִּשָּֽׂאוּ
nâsâʼ
H5375
to lift
V-Qal-Imperf-2mp
Hebrew Word Study
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Hebrew Word Reference — Micah 6:16
וְ/יִשְׁתַּמֵּ֞ר
shâmar
H8104
"to keep"
Conj | V-Hithpael-Imperf-3ms
To keep or obey means to protect, attend to, or guard something, like keeping a promise or watching over someone, as seen in the commands to observe the Sabbath.
Definition: : obey/observe 1) to keep, guard, observe, give heed 1a) (Qal) 1a1) to keep, have charge of 1a2) to keep, guard, keep watch and ward, protect, save life 1a2a) watch, watchman (participle) 1a3) to watch for, wait for 1a4) to watch, observe 1a5) to keep, retain, treasure up (in memory) 1a6) to keep (within bounds), restrain 1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow) 1a8) to keep, preserve, protect 1a9) to keep, reserve 1b) (Niphal) 1b1) to be on one's guard, take heed, take care, beware 1b2) to keep oneself, refrain, abstain 1b3) to be kept, be guarded 1c) (Piel) to keep, pay heed 1d) (Hithpael) to keep oneself from
Usage: Occurs in 440 OT verses. KJV: beward, be circumspect, take heed (to self), keep(-er, self), mark, look narrowly, observe, preserve, regard, reserve, save (self), sure, (that lay) wait (for), watch(-man). See also: Genesis 2:15; Deuteronomy 11:1; 1 Kings 14:8.
חֻקּ֣וֹת
chuqqâh
H2708
"statute"
N-cp
This Hebrew word refers to a statute or ordinance, often given by God to the Israelites. It appears in books like Leviticus and Numbers, outlining rules for sacrifices and festivals. These statutes helped the Israelites understand God's requirements.
Definition: 1) statute, ordinance, limit, enactment, something prescribed 1a) statute
Usage: Occurs in 101 OT verses. KJV: appointed, custom, manner, ordinance, site, statute. See also: Genesis 26:5; Deuteronomy 28:15; Psalms 18:23.
עָמְרִ֗י
ʻOmrîy
H6018
"Omri"
N-proper
Omri was a king of Israel who ruled for 12 years, succeeding Elah and preceding his son Ahab. His name means pupil of Jehovah. Omri is mentioned in 1 Chronicles 27:18.
Definition: A man living at the time of Divided Monarchy, only mentioned at 1Ch.27.18; son of: Michael (H4317N) § Omri = "pupil of Jehovah" 1) king of the northern kingdom of Israel, successor to king Elah for whom he was the captain of the army; ruled for 12 years and succeeded by his infamous son Ahab 2) one of the sons of Becher the son of Benjamin 3) a descendant of Pharez the son of Judah 4) son of Michael and chief of the tribe of Issachar in the time of David
Usage: Occurs in 16 OT verses. KJV: Omri. See also: 1 Kings 16:16; 1 Kings 16:29; Micah 6:16.
וְ/כֹל֙
kôl
H3605
"all"
Conj | N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
מַעֲשֵׂ֣ה
maʻăseh
H4639
"deed"
N-ms
This Hebrew word refers to an action or deed, which can be good or bad. It is used to describe various activities, such as work, business, or achievements. The KJV translates it as act, deed, or labor.
Definition: : judgement/punishment 1) deed, work 1a) deed, thing done, act 1b) work, labour 1c) business, pursuit 1d) undertaking, enterprise 1e) achievement 1f) deeds, works (of deliverance and judgment) 1g) work, thing made 1h) work (of God) 1i) product
Usage: Occurs in 221 OT verses. KJV: act, art, [phrase] bakemeat, business, deed, do(-ing), labor, thing made, ware of making, occupation, thing offered, operation, possession, [idiom] well, (handy-, needle-, net-) work(ing, -manship), wrought. See also: Genesis 5:29; Job 1:10; Psalms 8:4.
בֵית
bayith
H1004
"place"
N-ms
The Hebrew word for house refers to a dwelling place, including a family home, temple, or even the human body. It appears in various contexts, such as the temple in Jerusalem or the household of a family. In the Bible, it is often used to describe a place of worship or a family's living space.
Definition: nm place, origin, between
Usage: Occurs in 1712 OT verses. KJV: court, daughter, door, [phrase] dungeon, family, [phrase] forth of, [idiom] great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, [phrase] prison, [phrase] steward, [phrase] tablet, temple, web, [phrase] within(-out). See also: Genesis 6:14; Exodus 8:5; Numbers 1:45.
אַחְאָ֔ב
ʼAchʼâb
H256
"Ahab"
N-proper
Ahab was a king of Israel who lived a long time ago. He was married to a queen named Jezebel and did many bad things. The prophet Jeremiah also wrote about a different man named Ahab.
Definition: A man living at the time of Divided Monarchy, first mentioned at Jer.29.21; son of: Kolaiah (H6964H) § Ahab = "father's brother" 1) king of Israel, son of Omri, husband of Jezebel 2) false prophet executed by Nebuchadrezzar, time of Jeremiah
Usage: Occurs in 81 OT verses. KJV: Ahab. See also: 1 Kings 16:28; 1 Kings 22:40; Jeremiah 29:21.
וַ/תֵּלְכ֖וּ
yâlak
H3212
"to walk"
Conj | V-Qal-ConsecImperf-2mp
To walk or go, this verb means to move from one place to another, used literally or figuratively, as in to live or die, or to lead someone.
Definition: 1) to go, walk, come 1a) (Qal) 1a1) to go, walk, come, depart, proceed, move, go away 1a2) to die, live, manner of life (fig.) 1b) (Hiphil) to lead, bring, lead away, carry, cause to walk
Usage: Occurs in 936 OT verses. KJV: [idiom] again, away, bear, bring, carry (away), come (away), depart, flow, [phrase] follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, [phrase] pursue, cause to run, spread, take away (-journey), vanish, (cause to) walk(-ing), wax, [idiom] be weak. See also: Genesis 3:14; Exodus 5:8; Deuteronomy 28:14.
בְּ/מֹֽעֲצוֹתָ֑/ם
môwʻêtsâh
H4156
"counsel"
Prep | N-fp | Suff
This word means counsel or plan, referring to a purpose or device. It involves thinking or advising, like when Solomon sought wisdom. The Bible uses it to describe decision-making.
Definition: counsel, plan, principal, device
Usage: Occurs in 7 OT verses. KJV: counsel, device. See also: Psalms 5:11; Proverbs 22:20; Psalms 81:13.
לְמַעַן֩
maʻan
H4616
"because"
Prep
This Hebrew word means because of something or for a specific purpose. It is used to explain why something happens or is done. In the Bible, it is used to describe God's intentions or purposes.
Definition: 1) purpose, intent prep 1a) for the sake of 1b) in view of, on account of 1c) for the purpose of, to the intent that, in order to conj 1d) to the end that
Usage: Occurs in 252 OT verses. KJV: because of, to the end (intent) that, for (to,... 's sake), [phrase] lest, that, to. See also: Genesis 12:13; 2 Kings 13:23; Psalms 5:9.
תִּתִּ֨/י
nâthan
H5414
"to give"
V-Qal-Inf-a | Suff
This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.
Definition: : give/deliver/send/produce 1) to give, put, set 1a) (Qal) 1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend 1a2) to put, set, put on, put upon, set, appoint, assign, designate 1a3) to make, constitute 1b) (Niphal) 1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned 1b2) to be set, be put, be made, be inflicted 1c) (Hophal) 1c1) to be given, be bestowed, be given up, be delivered up 1c2) to be put upon
Usage: Occurs in 1816 OT verses. KJV: add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield. See also: Genesis 1:17; Genesis 40:21; Exodus 30:12.
אֹתְ/ךָ֜
ʼêth
H853
"Obj."
DirObjM | Suff
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
לְ/שַׁמָּ֗ה
shammâh
H8047
"horror"
Prep | N-fs
Shammâh refers to a state of horror or ruin, often describing a waste or desolate land. It can also mean consternation or appalment, and is used in the Bible to describe the aftermath of war or disaster.
Definition: : destroyed/waste 1) waste, horror, appalment 1a) a waste (of land, city, etc) 1b) appalment, horror Also means: sham.mah (שַׁמָּה ": appalled" H8047H)
Usage: Occurs in 39 OT verses. KJV: astonishment, desolate(-ion), waste, wonderful thing. See also: Deuteronomy 28:37; Jeremiah 29:18; Psalms 46:9.
וְ/יֹשְׁבֶ֨י/הָ֙
yâshab
H3427
"to dwell"
Conj | V-Qal | Suff
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.
לִ/שְׁרֵקָ֔ה
shᵉrêqâh
H8322
"hissing"
Prep | N-fs
This Hebrew word means a hissing sound, often used to show contempt or mocking, like when people ridicule someone.
Definition: hissing, whistling
Usage: Occurs in 8 OT verses. KJV: hissing. See also: 2 Chronicles 29:8; Jeremiah 25:18; Jeremiah 18:16.
וְ/חֶרְפַּ֥ת
cherpâh
H2781
"reproach"
Conj | N-fs
Cherpah means reproach or shame, often used to describe scorn or disgrace. In the Bible, it is used to express strong feelings of shame or humiliation.
Definition: 1) reproach, scorn 1a) taunt, scorn (upon enemy) 1b) reproach (resting upon condition of shame, disgrace) 1c) a reproach (an object)
Usage: Occurs in 72 OT verses. KJV: rebuke, reproach(-fully), shame. See also: Genesis 30:23; Isaiah 25:8; Psalms 15:3.
עַמִּ֖/י
ʻam
H5971
"Amaw"
N-ms | Suff
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
תִּשָּֽׂאוּ
nâsâʼ
H5375
"to lift"
V-Qal-Imperf-2mp
In the Bible, this Hebrew word means to lift or raise something, and it's used in many ways, like lifting a burden or raising someone's status. It appears in books like Genesis and Isaiah, often talking about God lifting people up. It's about supporting or carrying something or someone.
Definition: : raise/take_up 1) to lift, bear up, carry, take 1a) (Qal) 1a1) to lift, lift up 1a2) to bear, carry, support, sustain, endure 1a3) to take, take away, carry off, forgive 1b) (Niphal) 1b1) to be lifted up, be exalted 1b2) to lift oneself up, rise up 1b3) to be borne, be carried 1b4) to be taken away, be carried off, be swept away 1c) (Piel) 1c1) to lift up, exalt, support, aid, assist 1c2) to desire, long (fig.) 1c3) to carry, bear continuously 1c4) to take, take away 1d) (Hithpael) to lift oneself up, exalt oneself 1e) (Hiphil) 1e1) to cause one to bear (iniquity) 1e2) to cause to bring, have brought
Usage: Occurs in 609 OT verses. KJV: accept, advance, arise, (able to, (armor), suffer to) bear(-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honorable ([phrase] man), lade, lay, lift (self) up, lofty, marry, magnify, [idiom] needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, [phrase] swear, take (away, up), [idiom] utterly, wear, yield. See also: Genesis 4:13; Numbers 4:2; 1 Samuel 14:3.
Study Notes — Micah 6:16
Show Verse Quote Highlights
- Context
- Cross References
- Micah 6:16 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Micah 6:16
- Jamieson-Fausset-Brown on Micah 6:16
- Matthew Poole's Commentary on Micah 6:16
- Trapp's Commentary on Micah 6:16
- Ellicott's Commentary on Micah 6:16
- Adam Clarke's Commentary on Micah 6:16
- Cambridge Bible on Micah 6:16
- Barnes' Notes on Micah 6:16
- Whedon's Commentary on Micah 6:16
- Sermons on Micah 6:16
Context — The Punishment of Israel
14You will eat but not be satisfied, and your hunger will remain with you. What you acquire, you will not preserve; and what you save, I will give to the sword.
15You will sow but not reap; you will press olives but not anoint yourselves with oil; you will tread grapes but not drink the wine.
16You have kept the statutes of Omri and all the practices of Ahab’s house; you have followed their counsel. Therefore I will make you a desolation, and your inhabitants an object of contempt; you will bear the scorn of the nations. ”
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 51:51 | “We are ashamed because we have heard reproach; disgrace has covered our faces, because foreigners have entered the holy places of the LORD’s house.” |
| 2 | 1 Kings 16:25–33 | But Omri did evil in the sight of the LORD and acted more wickedly than all who were before him. For he walked in all the ways of Jeroboam son of Nebat and in his sins, which he caused Israel to commit, provoking the LORD, the God of Israel, to anger with their worthless idols. As for the rest of the acts of Omri, along with his accomplishments and the might he exercised, are they not written in the Book of the Chronicles of the Kings of Israel? And Omri rested with his fathers and was buried in Samaria, and his son Ahab reigned in his place. In the thirty-eighth year of Asa’s reign over Judah, Ahab son of Omri became king of Israel, and he reigned in Samaria twenty-two years. However, Ahab son of Omri did evil in the sight of the LORD, more than all who were before him. And as if it were not enough for him to walk in the sins of Jeroboam son of Nebat, he even married Jezebel the daughter of Ethbaal king of the Sidonians, and he then proceeded to serve and worship Baal. First, Ahab set up an altar for Baal in the temple of Baal that he had built in Samaria. Then he set up an Asherah pole. Thus Ahab did more to provoke the LORD, the God of Israel, to anger than all the kings of Israel before him. |
| 3 | Jeremiah 7:24 | Yet they did not listen or incline their ear, but they followed the stubborn inclinations of their own evil hearts. They went backward and not forward. |
| 4 | Isaiah 25:8 | He will swallow up death forever. The Lord GOD will wipe away the tears from every face and remove the disgrace of His people from the whole earth. For the LORD has spoken. |
| 5 | Jeremiah 19:8 | I will make this city a desolation and an object of scorn. All who pass by will be appalled and will scoff at all her wounds. |
| 6 | Psalms 44:13 | You have made us a reproach to our neighbors, a mockery and derision to those around us. |
| 7 | 1 Kings 21:25–26 | (Surely there was never one like Ahab, who sold himself to do evil in the sight of the LORD, incited by his wife Jezebel. He committed the most detestable acts by going after idols, just like the Amorites whom the LORD had driven out before the Israelites.) |
| 8 | Jeremiah 21:8–9 | Furthermore, you are to tell this people that this is what the LORD says: ‘Behold, I set before you the way of life and the way of death. Whoever stays in this city will die by sword and famine and plague, but whoever goes out and surrenders to the Chaldeans who besiege you will live; he will retain his life like a spoil of war. |
| 9 | 2 Chronicles 34:25 | because they have forsaken Me and burned incense to other gods, that they might provoke Me to anger with all the works of their hands. My wrath will be poured out upon this place and will not be quenched.’ |
| 10 | Psalms 1:1 | Blessed is the man who does not walk in the counsel of the wicked, or set foot on the path of sinners, or sit in the seat of mockers. |
Micah 6:16 Summary
[This verse is saying that when we choose to follow the ways of the world and disobey God, we will face consequences and judgment. God wants us to follow His commands and statutes, as written in Deuteronomy 6:1-2, and to seek wisdom and guidance from His Word. By doing so, we can avoid the scorn and shame that comes from following the practices of wicked leaders, and instead find joy and fulfillment in following God's ways (Psalm 1:1-3).]
Frequently Asked Questions
What does it mean to keep the statutes of Omri and follow the practices of Ahab's house?
This refers to following the sinful and idolatrous ways of King Omri and King Ahab, who led Israel astray (1 Kings 16:25-26, 1 Kings 21:25-26).
Why will God make the people a desolation and an object of contempt?
This is because they have refused to turn from their sinful ways and have instead chosen to follow the counsel of wicked leaders, just as it is written in Deuteronomy 28:37 that God will make those who disobey Him an object of horror and scorn.
What does it mean to bear the scorn of the nations?
This means that the people will be ridiculed and shamed by other nations, much like Israel was when they were taken into captivity (Lamentations 1:7, Ezekiel 36:23-24).
How can we avoid following the practices of Ahab's house in our own lives?
We can avoid this by following God's commands and statutes, as written in Psalm 119:1-2, and seeking wisdom and guidance from God's Word, just as it is written in Proverbs 3:5-6.
Reflection Questions
- What are some ways in which I may be following the counsel of the world rather than God's Word, and how can I turn from these ways?
- How have I seen God's judgment and discipline in my own life or in the lives of others, and what can I learn from these experiences?
- What does it mean for me to 'bear the scorn of the nations' in my own life, and how can I prepare myself for this possibility?
- In what ways can I seek to follow God's statutes and commands, even when it is difficult or unpopular?
Gill's Exposition on Micah 6:16
For the statutes of Omri are kept,.... Who of a captain of the army was made king of Israel, and proved a wicked prince; he built Samaria, and set up idolatrous worship there, after the example of
Jamieson-Fausset-Brown on Micah 6:16
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
Matthew Poole's Commentary on Micah 6:16
The statutes of Omri; of which you read, . He built Samaria, to be a royal city, and seat of religion brought in by Jeroboam; thus he both strengthened and put more credit upon the idolatrous worship, which was set up by Omri in a royal city. whereas by Jeroboam it was set up in places of meaner account. Are kept; diligently, very much. All the works of the house of Ahab; summed up, in establishing Jeroboam’ s idolatry, introducing the idolatrous worship of Baal, , cutting off the prophets of the Lord, 19:10,14, and abolishing the true worship of God; besides the barbarous contriving the death of the innocent, and seizing the estate, ,9, &c. And ye, of the house of Israel, though under the government of families which had no great reason to value the house of Ahab, yet you have done their works of idolatry and oppression, and you also of the house of Judah have degenerated and done like their works. Ye walk in their counsels; literally fulfilled in Jehoram’ s reign, acts, and counsels, ,18; and in Ahaziah’ s, who was son of Jehoram, and grandson of Jehoshaphat, ; and so did Jehu, and his successors, all persist in the idolatry of the calf-worship, and in oppression of the poor: thus instead of walking humbly with God, they did openly depart from him, contrary to what God required of them. That I should make thee, & c. eventually this was the end, or in necessary tendency it could not end otherwise, though they did not intend this, nor did God will them to do so that it might so end. A desolation; an utter waste, such as should astonish those that saw it. The inhabitants thereof, of the city or land, a hissing, in token of abhorrence and derision, ,18 29:18. Therefore ye shall bear the reproach of my people; the reproach threatened in the law, if my people forsake me; or, Jerusalem shall be as much reproached as Samaria; or as .
The statutes of Omri; of which you read, . He built Samaria, to be a royal city, and seat of religion brought in by Jeroboam; thus he both strengthened and put more credit upon the idolatrous worship, which was set up by Omri in a royal city. whereas by Jeroboam it was set up in places of meaner account. Therefore ye shall bear the reproach of my people; the reproach threatened in the law, if my people forsake me; or, Jerusalem shall be as much reproached as Samaria; or as .
Trapp's Commentary on Micah 6:16
Micah 6:16 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.Ver. 16. For the statutes of Omri are kept] Subest verbis hisce sarcasmus. Here the prophet taunteth them for their idolatry; and telleth them plainly what will be the issue of it: q.d. You think you deal wisely and take a safe course for yourselves, that together with Ephraim you are joined to idols, and have such great names as Omri and Ahab to countenance you therein. Omri’ s statutes can be observed when mine lie neglected. “ Haec tibi pro vili, sub pedibusque iacent ” ( Ovid). The works of the house of Ahab, that non-such, can be imitated, and their counsels embraced, when my work lies undone, and my counsel is rejected, Luke 7:30. "Full well" (êáëùò, sane, bene) "ye reject the commandment of God" (being ingrati gratiae Dei, unthankful of the grace of God, as Ambrose speaketh), "that ye may keep your own tradition," Mark 7:9. And do not the Papists even the very same at this day. The Pope’ s canons are kept exactly, and all the rites of the Church of Rome; they walk in the track of the Trent conventicle, and hold it worse to deface an idol than to kill a man; to eat flesh or eggs on a fasting day than to commit incest; to work on a holy day than to break the sabbath. There is no command of the moral law but they can dispense with it; but none of their ceremonial laws.
Let God (say they, profanely) look to the breach of his own law; we will look to ours. That I should make thee a desolation] Luther here observeth, that oppression and other violations of the second table God usually punisheth with war, famine, and pestilence; but breaches of the first table, and especially idolatry, with utter desolation. This is a land destroying sin, Jeremiah 22:7-9. Therefore ye shall bear the reproach of my people] That is, of such as had been my people, if you could have held you so; but you are now Loammi, disprivileged. Or, that which I threatened in the law long since to bring upon you, if ye carried not yourselves as my people; or, that which you deserved for having profaned the name and title of being my people, Ezekiel 36:20; Ezekiel 36:28 Romans 2:24 cf. Luke 12:47.
Ellicott's Commentary on Micah 6:16
(16) The statutes of Omri.—The people of Judah, instead of keeping the commandments of the Lord diligently, adopted the statutes of the house of Omri, the founder of the idolatrous dynasty of Ahab. They reproduced the sins of the northern kingdom, and their conduct was aggravated by the advantages vouchsafed to them. The greatness of their reproach should therefore be in proportion to the greatness of the glory which properly belonged to them as the people of God.
Adam Clarke's Commentary on Micah 6:16
Verse 16. The statutes of Omri are kept] Omri, king of Israel, the father of Ahab, was one of the worst kings the Israelites ever had; and Ahab followed in his wicked father's steps. The statutes of those kings were the very grossest idolatry. Jezebel, wife of the latter, and daughter of Ithobaal, king of Tyre, had no fellow on earth. From her Shakespeare seems to have drawn the character of Lady Macbeth; a woman, like her prototype, mixed up of tigress and fiend, without addition. Omri Ahab, and Jezebel, were the models followed by the Israelites in the days of this prophet. The inhabitants thereof a hissing] לשרקה lishrekah, "for a shriek;" because those who should see them should be both astonished and affrighted at them. There are few chapters in the prophets, or in the Bible, superior to this for genuine worth and importance. The structure is as elegant as it is impressive; and it is every way worthy of the Spirit of God.
Cambridge Bible on Micah 6:16
16. the statutes of Omri] ‘Statutes’ is here used in a religious sense = ceremonies or rules of worship (as Jeremiah 10:3, Leviticus 20:7, 2 Kings 17:34). Omri is said to have ‘done worse than all [the kings] that were before him.’ Little more is recorded of him in 1 Kings, but the Assyrians always associated his name with that of his kingdom: the northern realm has for its Assyrian name Bit Khumri ‘place of Omri.’ ‘The statutes of Omri’ and ‘the works of the house of Ahab’ (Omri’s son) are of course the worship of Baal (comp. 1 Kings 16:31-32). ‘The separation of the kingdoms had not broken the subtle links that connected Judah with the greater Israel of the north’ (Prof. Robertson Smith, The Old Testament in the Jewish Church, p. 345). Hence the low religious state of the kingdom of Israel reacted most injuriously on the kingdom of Judah. in their counsels] i.e. in those of Omri and Ahab. It is singular that these two should be the only kings of N. Israel mentioned in the prophetical books. the reproach of my people] i.e. the reproach which attaches to the people of Jehovah when it is cast out of ‘Jehovah’s land’ (Hosea 9:3). Most probably, however, we should read, ‘the reproach of the peoples’ (comp. Ezekiel 34:29; Ezekiel 36:6). The final m may have dropped out, or the sign of abbreviation may have been overlooked. This latter part of the verse assumes a different form in the versions.
Upon what text they are based is uncertain; but they all agree in rendering “fearers of (his) name” (the pronoun is omitted in Targ.), and (except Targ.) ‘tribe’ for ‘rod.’ Hence Ewald renders, ‘Hear, O tribe, and thou who summonest it.’ The Septuagint also changes the ‘yet’ of Micah 6:10 into ‘city,’ and connects it with Micah 6:9. Following up these traces of what he conceives to be the original reading, Roorda restores, ‘And they that fear his name have heard wisdom. He hath declared who is he that stirreth up his rod.’
Barnes' Notes on Micah 6:16
For the statutes of Omri are kept - Rather, (like the English margin he doth much keep,) And he doth keep diligently for himself. Both ways express much diligence in evil .
Whedon's Commentary on Micah 6:16
Micah 6:16 sums up the sin and punishment of the people. The statutes of Omri are kept — This is perhaps the best that can be done with the present Hebrew text, but the context and among the ancient versions LXX.
Sermons on Micah 6:16
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Moab Exposed by David Wilkerson | In this sermon, the preacher addresses the arrival of the tilters and the impending arrival of Moab. He warns Tobiah to leave because his time is up and advises those who are not h |
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(God and Man) Three Things God Requires by Zac Poonen | In this sermon, the speaker emphasizes the importance of living by God's rules and not accumulating worldly possessions. He warns that those who prioritize material wealth will ult |
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Elijah’s Dramatic Appearance by A.W. Pink | A.W. Pink discusses the dramatic appearance of Elijah during a dark period in Israel's history, marked by rampant idolatry and wicked kings. He highlights the spiritual decline ini |
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Resting in Jesus by David Wilkerson | In this sermon, the preacher begins by referencing Isaiah 24 and the prophecy of a watchman. He acknowledges the warning he has given in his book, "America's Last Call," about the |
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Revelation 7 by Chuck Smith | This sermon delves into Revelation chapter 7, exploring the judgment of God unfolding through the seals, the significance of the 144,000 sealed from the tribes of Israel, and the w |
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The Funeral by Thomas Brooks | Thomas Brooks emphasizes that for a Christian, death signifies the end of all earthly struggles such as sins, sorrows, and afflictions, while simultaneously marking the beginning o |
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Come! by J.C. Ryle | J.C. Ryle emphasizes the profound invitation of Jesus in Matthew 11:28, urging all who are weary and burdened to come to Him for rest. He explains that this invitation is open to e |