Yahweh In Wisdom

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(A) Yahweh's achievement in latter days (4:1a) (1) bə’aḥărît hayyāmîm (in the latter days) denote the final period of history and is not an expression for the end of history. The prophet's future was not eschatology. It means "a future that is not presently discernible." It denotes "in varying contexts a remote future that paradoxically reverse the present situation and at the same time brings to a fitting outcome that toward which it is striving." There is a sense of conclusiveness but this is the results of attaining perfection and stability and is not the result of bringing history to a close. Anderson says that "the emphasis is on the achievement of a destined goal. This is how Israel in the monarchy saw their own times, in the …show more content…
Words were exchanged by the foreign nations to come to seek Yahweh. c. They come seeking training in how to live lives pleasing to the God of Jacob. The metaphors of Yahweh's “ways” and “paths” also appear in Psalms (e.g., 25:4, 9-10; 27:11) and in wisdom literature (e.g., Job 19:8; Prov 1:15) to convey human lifestyles in proper relationship to Yahweh. d. Tora and the word of Yahweh (just as it came to the prophets, (e.g. Joel 1:1) will be from Zion because of Yahweh's presence there.
(C) What Yahweh and nation will do (4:3 - 4a) a. Arbitrate - Yahweh will be the ultimate judge whose fair and honest rulings in disputes among the nations lead to a cessation of hostility. An implicit causal relationship exists between the first and second parts of 4:3, as YHWH’s judgment (“He shall judge between many
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Transform instruments of war to peace - The nations conclude that they no longer need implements of war or military. In 4:3 it uses synecdoche when it mentions beat sword into plowshares and their spears into pruning hooks to mean anything that applies to war will be substituted with something for peace. c. Individual enjoy peace and prosperity - The inhabitants (presumably of the nations and Judah) will remain serene, resting and peaceful, benefiting from the land’s fertility, unafraid of aggression from a bordering state. Grapes and figs are the most precious fruits of the land. To be able to sit underneath them means security from danger of war. The pairing of vine and fig tree echoes and expands upon the peaceful prosperity of Solomon’s empire (1 Kings 5:5), and occurs elsewhere as an expression of living in joy or harmoniously with one’s neighbors (Zech. 3:10). The picture that Micah presents presupposes the kind of peace that is established in verse 3. Moreover, this ideal Israelite condition following on the nations’ pilgrimage is not confined to Israel, but is enjoyed by “each man” without qualification. The prophet equally extends Israel’s Solomonic peace and prosperity to both his audience and the nations. "God's shalom, god's peace, will come upon the earthly kingdom, even as it is in

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