Introduction
Overview
Micah is a typical preexilic prophet, and the essence of his message can be synthesized down to the three standard themes of the prophets: repentance, judgment, and hope for restoration. Likewise, as in many of the other prophetic books, when Micah declares that Israel and Judah have broken the covenant, he focuses on three major sins: idolatry, social injustice, and religious ritualism. The book of Deuteronomy provides the theological background for Micah’s message, as it does for many of the other prophetic books. When Micah declares that Israel and Judah have broken the covenant, it is the covenant as formulated in Deuteronomy that he has in mind.
The book of Micah, although much shorter, is very similar to the book of Isaiah. In fact, Mc 4:1–3 is practically identical to Is 2:1–4.
Micah the Prophet
The first verse of the book names Micah the Moreshite as the one who received and communicated the vision concerning the future judgment and salvation of Samaria and Jerusalem. The name Micah is common in the OT (a longer form of the name is Micaiah) and means, “Who Is Like Yahweh?”
Moresheth was a village approximately twenty-five miles southwest of Jerusalem. The village was located on the edge of the rolling hills of the Shephelah, near the coastal plain. Scholars are not certain why Micah’s parentage is not mentioned, but it may be because his family was not prominent. He is identified by means of his hometown because his ministry took place at a different city (probably Jerusalem).
Micah is mentioned in only one other place in the OT (Jr 26:17–19). When Jehoiakim comes to the throne in Judah, the priests and the false prophets try to put Jeremiah to death. Some elders intercede for him and cite the ministry of Micah as a justification for Jeremiah’s prophecy of judgment.
Authorship and Date
In the past, some scholars have argued that the genuine oracles of Micah are restricted to the first three chapters. If one grants the possibility of predictive prophecy, however, there are no persuasive reasons for denying Micah the authorship of any part of the book.
The first verse, once again, is our source of information on the date of Micah’s ministry. Three kings of Judah are listed to provide the period of time during which Micah preached threat and hope among the people: Jotham (750–732 BC), Ahaz (732–716), and Hezekiah (715–686). Since Micah’s work may have begun toward the end of Jotham’s reign and ended at the beginning of Hezekiah’s, we cannot be certain about the actual length of his ministry.
The reference to the coming judgment of Samaria (1:6) indicates that Micah’s preaching began well before 722 BC, the year Samaria fell to Assyria. Another oracle that may be fairly certainly dated is the lament in 1:8–16. The cities mentioned in this section coincide with the probable route of Sennacherib’s army as he approached Jerusalem in 701 BC. At this time, Sennacherib harassed many of the towns of Judah but was stopped just short of taking Jerusalem. The reference in Jr 26:17–19 cites Mc 3:12 as an oracle delivered during the reign of Hezekiah.
Historical Context
The period before the ministry of Micah was a time of political and economic prosperity but spiritual dullness (particularly the reigns of Jeroboam II of Israel [786–746 BC] and Uzziah of Judah [783–742 BC]). Soon, God’s judgment would lead to the downfall of Samaria at the hands of the Assyrian army under the leadership of Shalmaneser V (722 BC). The southern kingdom, Judah, was not absorbed into the Assyrian Empire but was forced to pay tribute. During the reign of Sargon II, Judah did not rebel, but upon this strong king’s death and the accession of his son Sennacherib, King Hezekiah of Judah joined a coalition led by a Babylonian rebel, Merodach-baladan (2 Kg 18–19). In reaction Sennacherib threatened the independence of Jerusalem (701 BC), but through the ministry of Isaiah and Micah, Hezekiah repented of his sins, and God spared the city. Nevertheless, it was not long after Hezekiah’s death that the rulers of Judah turned against the Lord. Manasseh, his son, for instance, brought much grief to Judah. Micah’s prophecy predicts the destruction of Judah at the hands of the Babylonians, which took place in 586 BC, and even further ahead to the restoration from captivity (539 BC).
Structure
Much debate surrounds the structure of the book of Micah. Opinions vary radically. Some argue that the book has no overall structure and is simply a loose collection of prophetic oracles. Others identify extremely complex and sophisticated structures. A couple of points are certain. First, Micah did not speak these oracles at one time. The book is best taken as an anthology of his prophetic messages over the years of his ministry. Second, chronology is not the key to the structure of the book, though early in the book Micah does predict the capture of Samaria and Sennacherib’s invasion, while at the conclusion of this book, he looks ahead to the Babylonian captivity and the restoration.
The prophecy of Micah is roughly structured on the basis of alternating messages of threat and hope. God through his prophet disputes with his people in two rounds. The first is found in chapters 1–5. There is a harsh message of judgment (1:2–3:19 [2:12–13 may be an exception]) but also a note of salvation (4:1–5:15 [5:10–15 may be an exception]). The second round (6:1–7:20) also begins with judgment (6:1–7:7) but concludes on a profound note of hope (7:8–20).
Theological Themes
The theology of Micah is largely concerned with divine judgment against sin. God commissioned Micah to bring this message of judgment against his people. Israel and Judah both departed from the way of the Lord and angered him by their sin. The sin is religious (1:5–7) as well as social (2:1–2). Israel’s civil (3:1–3) and religious leaders (2:6–11 [prophets]; 3:11 [priests]) have rejected the ways of God. They have a false security in the Lord.
The Lord, accordingly, presses his case against his people who have broken covenant with him. He reveals himself as a warrior against his people (1:3–4). The Lord desires that his people love him and act justly. He calls his people back to himself.
While judgment against sin is the dominant note of the book, hope is not lacking. As early as 2:12–13, the Lord speaks in comforting tones of salvation after judgment. The final picture of God (7:18–20) shows him to be unprecedented in grace and true to his covenant promise to Abraham. The promises to David are not dead but will be fulfilled in the future (5:1–2).
Indeed, the authors of the NT believed that Micah’s message was fulfilled in the coming of Jesus Christ. For example, the Gospel of Matthew cites Mc 5:2 in reference to Jesus’s birth in Bethlehem (Mt 2:5). Micah here looks forward to a future Davidic ruler, and Jesus Christ, a descendant of David, was appropriately born in Bethlehem.
Outline
1. First Round of Judgment and Salvation (1:1–5:15)
A. God’s Judgment of Apostasy and Social Sin in Samaria and Judah (1:1–3:12)
B. God’s Word of Hope to Israel (4:1–5:15)
2. Second Round of Judgment and Salvation (6:1–7:20)
A. God’s Dispute with Israel (6:1–8)
B. God’s Reproach for Israel’s Social Sins (6:9–16)
C. The Prophet Laments Israel’s Condition (7:1–7)
D. Psalms of Hope and Praise (7:8–20)