micah

Background

Author.   The author seems to be a ‘country boy,’ in contrast to his contemporary, Isaiah, from the capital city of Jerusalem. Micah’s hometown was Moresheth-gath, a rural village on the Philistine border, some 25 miles southwest from Jerusalem. His rustic background may be reflected in the shepherd language of 2:12; 4:8; 5:4-8; 7:14, and the agricultural language of 4:4; 7:1, 4. His name, an abbreviation of Micayahu, “Who is like Yahweh?”, seems to have inspired the doxology of 7:18f.

Date of composition.   Micah dates his prophecy to the time of the reigns of Jotham, Ahaz, and Hezekiah, who reigned from 739 to 686 (?). His connection with the reign of Hezekiah is supported by the citation of him and his writing in Jeremiah 26:17f. As Micah is the only prophet who addressed his prophecy to both Judah and Israel, it must come, at least in part, from before 722, the fall of Samaria. The list in 1:10–15 of cities destroyed suggests to some the Assyrian invasion of 701.[1]

Historical setting.   See Isaiah.

Argument

The structure of the book is identified by the opening call, “Hear” (1:2; 3:1; 6:1), introducing the three different messages of the prophecy. In the three messages God declares to his people that (1) they must be judged for their sins (1:2—2:13); (2) their judgment will as surely be followed by blessing (3–5); and (3) bad as their sin is, it does not annul God’s love and faithfulness to his people whom he has chosen (6–7). He identifies Samaria and Jerusalem as the focus of his prophecies (1:1).

In announcing the certainty of divine judgment on his people for their rebellious idolatry, Micah begins with a graphic and ominous depiction of God’s coming which causes even the earth to shudder, showing the intensity of his anger with his people (1:2–7). The next scene (1:8–16) shows the aftermath of devastation (perhaps left by the Assyrians in 701), especially to the southwest of Jerusalem. In castigating the people for specific social sins (2:1–2, 8–9), and the false prophets for their opposition to himself and their violation of the people (2:6–11), Micah articulates the reason judgment must soon come (2:3–5). But as is typical with Micah, judgment is always balanced with the hope of joy and peace and prosperity for a “remnant”[2] (2:12–13).

The second message begins with a denunciation of the nation’s leaders, who, instead of leading the people in righteousness, abused their offices for their own indulgence and to the detriment of the people (3). The political rulers sacrificed the welfare of innocent people in their cause of injustice (3:1–4), while the false prophets customized their oracles according to the size of the payment rendered (3:5–12).

On the other hand, God was still committed to exalting Jerusalem “in the last days” and his Kingdom, a promise Micah was quick to reemphasize (4–5). That Kingdom would be characterized by peace and the preeminence of Jerusalem (4:1–5), and would be populated by the weak, an expression of divine mercy and respect for humility (4:6–8). The next section of the prophecy describes the establishment of that Kingdom, beginning with redemption from Babylonian exile (4:9–10) and the punishment of Israel’s enemies (4:11–13). This conquest would be accomplished by the coming of a king, divinely empowered to destroy the enemies, yet humble, gently shepherding the flock of Israel (5:1–6). This second message concludes with a description of life as it shall be in that Kingdom, lending greater assurance to the reality of its coming (5:7–15). The Kingdom must first involve the survivors of judgment (“remnant”), ruling over the world of nature and nations (5:7–9). It must also be cleansed of the spiritual pollution of idolatry (5:10–15).

The final message reiterates reality: Israel is in sin, and God can never be pleased with that state (6:1—7:6); and yet God is faithful to his word, and therefore will ultimately fulfill his ancient promises to Abraham (7:7–20). In the twin interests of justifying the judgment he must bring and seeking to bring about repentance and righteousness, God expressed his charge (rîb) against Israel that her spiritual infidelity was unjustified in light of his faithfulness to her (6:1–5), and followed that by a clear statement of what he does and does not expect (6:6–8). To seek to motivate the people to repent he goes on to express his impatience with the people’s deceitfulness in particular (6:9–12), and predicts that the Mosaic judgment of infertility will fall (6:13–16). The prophet summarizes this final judgment section by warning the people of the immediate personal danger of living in a society of such brotherly violation, again both justifying the impending judgment and seeking to bring people to repentance (7:1–6).

The prophet does not conclude his prophecy with the disheartening message of judgment, but declares that despite sin, the destiny of the nation is glory, as promised long before (7:7–20). Powerful enemies notwithstanding, salvation is the destiny of the faithful (7:7–8). As surely as judgment must come because of sin, glory will come for all to see (7:9–13). The reason God will forgive and exalt his people to glory is that he is a God of faithfulness. And his promises to Abraham will not be forgotten (7:14–20).

Outline

I. Introduction  1:1

II. First Message: Judgment must come.  1:2—2:13

A. The certainty of coming judgment  1:2–16

1. God’s case against his people  1:2–7

a) God’s coming for judgment  1:2–4

b) The centers of sin: Samaria, Jerusalem  1:5

c) The effects of judgment  1:6–7

2. Micah’s lament for the people  1:8–16

B. The causes of coming judgment  2:1–11

1. Sins of the people  2:1–5

a) Social sins listed  2:1–2

b) Consequences described  2:3–5

2. Sins of the false prophets  2:6–11

C. Hope for the remnant  2:12–13

III. Second Message: Judgment will be followed by Kingdom blessing.  3–5

A. Judgment on the nation’s leaders  3

1. Unjust rulers  3:1–4

2. Mercenary false prophets  3:5–7

a) Their sin exposed  3:5

b) Their judgment of silence  3:6–7

3. Micah’s prophetic legitimacy  3:8–12

a) His denunciation of the leaders  3:8–11

b) The consequent judgment on Jerusalem  3:12

B. Kingdom blessings for the nation  4–5

1. Characteristics of the Kingdom  4:1–8

a) Peaceful preeminence of Zion  4:1–5

b) Dominion by gathering the weak  4:6–8

2. Bringing in of the Kingdom  4:9—5:6

a) Redemption from Babylonian exile promised  4:9–10

b) Punishment of her enemies promised  4:11–13

c) Victorious shepherd-ruler promised  5:1–6

3. Life in the Kingdom  5:7–15

a) The remnant’s domination over her enemies  5:7–9

b) God’s purgation of Israel  5:10–15

IV. Third Message: Sin does not annul God’s love for his chosen ones.  6–7

A. God’s displeasure with his people  6:1—7:6

1. God’s case: Unjustified infidelity  6:1–5

2. God’s demand: Righteousness  6:6–8

3. God’s impatience with sin  6:9–16

a) The sin of deceitfulness  6:9–12

b) The judgment of infertility  6:13–16

4. Summary: No righteousness among the people  7:1–6

B. God’s faithful love for his people  7:7–20

1. Assured deliverance of the faithful  7:7–8

2. Assured glory following judgment  7:9–13

3. Assured forgiveness and faithfulness to ancient (Abraham) promises  7:14–20