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Home , Book of Micah

THE MINOR PROPHET CHALLENGE

The Prophecy of

INTRODUCTION TO MICAH All introductory material has been excerpted from The Spirit of the Reformation Study published by Zondervan Publishing. We highly recommend it for your personal study library. Author Micah is identified by his hometown of Moresheth (1:1,14), implying that he was an outsider to . As a prophet who ministered alongside Isaiah, Micah had an influential ministry during a critical time in Judah’s history.

Time and Place of Writing Date: 742-686 B.C. Micah preached during the reigns of Jotham (742-735 B.C.), (735-715 B.C.) and (715-686 B.C.). During this time a shocking contras developed between the extremely rich and the oppressed poor due to the exploitation of Israel’s middle class (2:8-9) by greedy landowners (2:1-5), who were supported by Israel’s corrupt political and religious leaders (ch.3). Because of this failed leadership the whole nation became morally corrupt (6:9-16; 7:1-7). God raised up as his rod of judgment against his sinful people (Isa. 10:5-11). As Micah had predicted (1:2-7), the Assyrians destroyed in 722 B.C. (2Ki. 17:1-6). Judah felt the full force of God’s judgment when the Assyrian king Sennacherib (705-681 B.C.) marched through Judah’s western foothills and up to the gate of Jerusalem, as Micah had also foretold (1:8-16). When the city was under siege, Hezekiah finally repented, and the Lord turned back the army of Assyria (Jer. 26:18-19).

Purpose To call Judah to repentance and hope during the Assyrian crisis and prepare Judah for the Babylonian exile by announcing God’s judgments against sin and his promises of restoration.

Finding Christ in Micah The book of Micah reveals Christ in at least two ways. First, Micah made many predictions of judgment and deliverance that spoke directly to the judgment of the Assyrian king Sennacherib’s devastating attack on Judah and the salvation of Jerusalem. He also predicted that the Babylonians would conquer Judah. As major acts of divine judgment and salvation, these predictions and their fulfillments are shadows or types anticipating the final judgment and salvation that comes in Christ. Second, predictions of the judgments and the blessings that would take place at the restoration of God’s people after the speak more directly of Christ. According to the , Jesus inaugurated these events in his earthly ministry; continues them today and will bring them to completion at his return. Micah spoke of these events as “the last days” (4:1) and “that day” (2:4, 4:6, 5:10; 7:12); that is, “the day of the Lord,” which the New Testament connects to the work of Christ (2 Th. 2:1-2; 2 Pe. 3:10). Perhaps the most direct prediction of Christ in Micah is found in 5:1-6 (see Mt. 2:6), where God promised that the house of would rise up after exile, defeat Judah’s enemies, rule over the entire earth and bring peace to God’s people.

Minor Prophet Challenge, L6, p. 1 IMPORTANT THINGS TO KNOW ABOUT MICAH “The word of the Lord that came to Micah of Moresheth in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.” :1 (ESV)

The emphasis, from the beginning, is that this is God’s word, not the prophet’s. It is not Micah’s understanding of God’s word; it is the very word of himself, the one who has entered into covenant with his people. Micah is his messenger.

The book tells us nothing about Micah, except his hometown and the time of his ministry. Moresheth, or Moresheth-, likely is to be identified with the modern Tell el-Judeidah, which is located approximately twenty-five miles southwest of Jerusalem. As to the time frame of his ministry, we are not given specifics, only the broad boundaries, 742-687 B.C. Notice that he does not list the kings of the northern kingdom, even though part of the prophecy concerns Samaria. Some see the omission as an indictment against the northern kings as “pretenders” to the throne. Certainly, kingship in the is seen as residing legitimately in Jerusalem and the line of David. However, after the death of Jeroboam II in 746 B.C., kingship in the northern kingdom was marked by intrigue and assassination; it was complete .

The only other reference to this Micah, (there were at least nine individuals with this name in the Old Testament), is found in Jer 26:18-19. There we learn, “Micah of Moresheth prophesied in the days of Hezekiah king of Judah, and said to all the people of Judah: 'Thus says the Lord of hosts, " ' shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height.' Did Hezekiah king of Judah and all Judah put him to death? Did he not fear the Lord and entreat the favor of the Lord, and did not the Lord relent of the disaster that he had pronounced against them? But we are about to bring great disaster upon ourselves"(ESV). God worked through Micah to bring about repentance; therefore, the judgment of Judah was delayed.

Micah’s name means, “Who is like Yahweh?” It is a fitting name for the prophet who would deliver this message, as the book opens with a description of the wonder of God’s majesty and greatness and closes with the wonder of God’s grace.

Finally, the message is directed to Samaria and Jerusalem, the capitals of the northern and southern kingdoms. Thus, they each represent God’s indictment on their entire nation.

Verse 2 begins the first of three major sections in the book of Micah. Each section begins with, “Hear,” and each includes an oracle of judgment and a message of hope. I. Oracle addressed to all people: chapters 1-2. II. Oracle addressed to the leaders: chapters 3-5. III. Oracle addressed to the mountains: chapters 6-7.

Minor Prophet Challenge, L6, p. 2 I. Oracle addressed to all people: chapters 1-2.

“Hear, you peoples, all of you; pay attention, O earth, and all that is in it, and let the Lord God be a witness against you, the Lord from his holy temple. For behold, the L ord is coming out of his place, and will come down and tread upon the high places of the earth. And the mountains will melt under him, and the valleys will split open, like wax before the fire, like waters poured down a steep place.” Micah 1:2-4 (ESV)

The language is that of the courtroom, with God as judge, plaintiff, and witness against the people. All this must be viewed against the backdrop of the covenant. God entered into covenant with the people of Israel when they came out of , and he gave them the blessings and the curses (Lev. 26; Deut. 27-30), blessings if they kept the covenant and curses if they broke the covenant. This courtroom language is even stronger in chapter 6. There the prophet uses the term “indictment,” rîb, with the root meaning, “strive” or “contend.” It was a term that could be used in legal proceedings. Whether or not it takes on the formal characteristics of a lawsuit in Micah, it certainly has judicial overtones and is helpful in understanding God’s judgment against his people.

Even though his judgment at this time is focused on Samaria and Jerusalem, God addresses all the nations. The message is universal. This is emphasized by the use of “all” and by the use of the title, “Lord God,” or “Sovereign Lord.” God is sovereign over all nations. What God says in particular to his covenant people, applies to all. One day all will stand before him. (Cf. 1 Peter 4:17, “For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the of God?” (ESV).) The place of judgment is heaven, God’s throne room.

God is coming, and nothing will be able to stand before him. If the mountains melt at the coming of the Lord, how will we be able to stand before him? If the people of Micah’s day were tempted to think of God as remote or uninvolved in their affairs, Micah reminds them otherwise. Both the mountains and the valleys are under his control. He paints a vivid picture of the greatness and majesty of God.

The term, “high place,” b? mâ, could refer to a ridge or height, but most often it refers to a place of worship. When the Israelites were preparing to enter the promised land, God told them to “drive out all the inhabitants of the land . . .and demolish all their high places” Num. 33:52 (ESV). Before the building of Solomon’s temple the term was sometimes used to designate places of authentic worship (e.g. 1 Sam. 9:12-14). Afterward, however, it was used almost exclusively to refer to places that incorporated pagan worship practices. To “tread upon the high places” is to exercise complete sovereignty over them.

“All this is for the transgression of and for the sins of the house of Israel. What is the transgression of Jacob? Is it not Samaria? And what is the high place of Judah? Is it not Jerusalem?” Micah 1:5 (ESV)

Minor Prophet Challenge, L6, p. 3 The judgment announced in these verses is due to the sin of Jacob and of Judah. Their capitals, Samaria and Jerusalem, instead of being an example of devotion to Yahweh, proved to be centers of idolatry. “Transgression,” pesha? , is a term for rebellion. It is a rejection of the authority of God. It sums up all the actions of Jacob and Judah whereby they refused to follow the covenant. “Sin,” h.at.t.?? , is the primary word for sin in the Old Testament and has the idea of “missing the mark.” It is a failure to live up to the terms of the covenant. Here again, we hear the language of the covenant lawsuit brought against God’s people. They have broken the covenant, and they will now reap the consequences.

The charge against Samaria is one of idolatry, but Jerusalem is also guilty. In 2:1-11 Micah lists further charges against them: oppression, injustice, and a failure to heed the prophetic warnings.

II. Oracle addressed to the leaders: chapters 3-5.

Here the question is asked of the “heads/rulers,” is it not for you to know justice?” The answer is obvious. It was the leaders who were to insure that justice was carried out and that God’s laws were followed. Instead, they had subverted justice. Rather than dispense justice, they became cannibals, devouring the people. In addition, the false prophets were those who served their own appetites, rather than serving God. They gave pleasant messages to those who supported them and messages of “war” to those who didn’t. It is on account of these “rulers” that God is sending judgment.

This section has the longest message of hope. Chapter 4 describes a time when God will redeem his people and he himself will rule them from Zion. Once again, justice will be established. This picture is completed with the birth of the king in 5:2-5a. His rule will not be like the current situation in which the people suffer under their leaders. At that time they will “dwell secure.”

III. Oracle addressed to the mountains: chapters 6-7.

Micah 6:6 asks the question, “With what shall I come before the Lord, and bow myself before God on high?” It is the question of acceptable worship. What does God require of us? Is he only interested in rigid conformity to a ritualistic system? The answer to the last question, of course, is, “No!” The people of Micah’s day seemed to think that they could buy off God. If they gave a big enough sacrifice, then he would have to bless them.

God has told them what he expects: 1. To do justice. 2. To love kindness. 3. To walk humbly with your God.

Minor Prophet Challenge, L6, p. 4

WHY IT MATTERS

For personal reflection: 1. Read Micah 1:2-4 and spend some time reflecting on what this says about God: “Hear, you peoples, all of you; pay attention, O earth, and all that is in it, and let the Lord God be a witness against you, the Lord from his holy temple. For behold, the Lord is coming out of his place, and will come down and tread upon the high places of the earth. And the mountains will melt under him, and the valleys will split open, like wax before the fire, like waters poured down a steep place” (ESV).

For group discussion: 2. Read Lev. 26 and compare it with God’s judgment in Micah. What is the purpose of God’s judgment?

3. 2. In 2:5-11, Micah said that the people did not want to hear God’s message of judgment; they preferred pleasant messages. Talk about how this relates to us today.

4. How we can we apply :6-8 to our own worship?

Minor Prophet Challenge, L6, p. 5