THE BOOK OF
MICAH

Title

The name of the book is derived from the prophet who, having received the Word of the Lord, was commissioned to proclaim it. Micah, whose name is shared by others in the OT (e.g., Judg. 17:1; 2 Chr. 13:2; Jer. 36:11), is a shortened form of Micaiah (or Michaiah) and means “Who is like the LORD?” In 7:18, Micah uses a play on his own name, saying, “Who is a God like You?”

Author and Date

The first verse establishes Micah as the author. Beyond that, little is known about him. His parentage is not given, but his name suggests a godly heritage. He traces his roots to the town of Moresheth (1:1, 14), located in the foothills of Judah, approximately twenty-five miles southwest of Jerusalem, on the border of Judah and Philistia, near Gath. From a productive agricultural area, he was like Amos, a country resident removed from the national politics and religion, yet chosen by God (3:8) to deliver a message of judgment to the princes and people of Jerusalem.

Micah places his prophecy during the reigns of Jotham (750–731 B.C.), Ahaz (731–715 B.C.), and Hezekiah (715–686 B.C.). His indictments of social injustices and religious corruption renew the theme of Amos (mid-eighth century B.C.) and his contemporaries, Hosea in the north (c. 755–710 B.C.) and in the south Isaiah (c. 739–690 B.C.). This fits what is known about the character of Ahaz (2 Kin. 16:10–18) and his son Hezekiah prior to his sweeping spiritual reformations (2 Chr. 29; 31:1). His references to the imminent fall of Samaria (1:6) clearly position him before 722 B.C., c. 735–710 B.C.

Background and Setting

Because the northern kingdom was about to fall to Assyria during Micah’s ministry in 722 B.C., Micah dates his message with the mention of Judean kings only. While Israel was an occasional recipient of his words (cf. 1:5–7), his primary attention was directed toward the southern kingdom in which he lived. The economic prosperity and the absence of international crises which marked the days of Jeroboam II (793–753 B.C.), during which the borders of Judah and Israel rivaled those of David and Solomon (cf. 2 Kin. 14:23–27), were slipping away.

Syria and Israel invaded Judah, taking the wicked Ahaz temporarily captive (cf. 2 Chr. 28:5–16; Is. 7:1, 2). After Assyria had overthrown Syria and Israel, the good king Hezekiah withdrew his allegiance to Assyria, causing Sennacherib to besiege Jerusalem in 701 B.C. (cf. 2 Kin. 18; 19; 2 Chr. 32). The Lord then sent His angel to deliver Judah (2 Chr. 32:21). Hezekiah was used by the Lord to lead Judah back to true worship.

After the prosperous reign of Uzziah, who died in 739 B.C., his son Jotham continued the same policies, but failed to remove the centers of idolatry. Outward prosperity was only a façade, masking rampant social corruption and religious syncretism. Worship of the Canaanite fertility god Baal was increasingly integrated with the OT sacrificial system, reaching epidemic proportions under the reign of Ahaz (cf. 2 Chr. 28:1–4). When Samaria fell, thousands of refugees swarmed into Judah, bringing their religious syncretism with them.

But, while Micah (like Hosea) addressed this issue, it was the disintegration of personal and social values to which he delivered his most stinging rebukes and stern warnings (e.g., 7:5, 6). Assyria was the dominant power and a constant threat to Judah, so Micah’s prediction that Babylon, then under Assyrian rule, would conquer Judah (4:10) seemed remote. Thus, as the prophet Amos was to Israel, Micah was to Judah.

Historical and Theological Themes

Primarily, Micah proclaimed a message of judgment to a people persistently pursuing evil. Similar to other prophets (cf. Hos. 4:1; Amos 3:1), Micah presented his message in lawsuit/courtroom terminology (1:2; 6:1, 2). The prophecy is arranged in three oracles or cycles, each beginning with the admonition to “hear” (1:2; 3:1; 6:1). Within each oracle, he moves from doom to hope—doom because they have broken God’s Law given at Sinai; hope because of God’s unchanging covenant with their forefathers (7:20).

One-third of the book targets the sins of his people; another one-third looks at the punishment of God to come; and another one-third promises hope for the faithful after the judgment. Thus, the theme of the inevitability of divine judgment for sin is coupled with God’s immutable commitment to His covenant promises. The combination of God’s (1) absolute consistency in judging sin and (2) unbending commitment to His covenant through the remnant of His people provides the hearers with a clear disclosure of the character of the Sovereign of the universe. Through divine intervention, He will bring about both judgment on sinners and blessing on those who repent.

Interpretive Challenges

The verbal similarity between Micah 4:1–3 and Isaiah 2:2–4 raises the question of who quoted whom. Interpreters are divided, with no clear-cut evidence supporting either side. Because the two prophets lived in close proximity to each other, prophesying during the same period, this similarity is understandable. God gave the same message through two preachers. The introductory phrase, “in the latter days” (4:1), removes these verses from any post-exilic fulfillment and requires an eschatological fulfillment associated with the Second Advent of Christ and the beginning of the Millennium.

Apart from Isaiah 2:2–4, three other passages from Micah are quoted elsewhere in Scripture. Micah 3:12 is quoted in Jeremiah 26:18, thereby saving Jeremiah’s life from King Jehoiakim’s death sentence. Micah 5:2 is quoted by the chief priests and scribes (Matt. 2:6) in response to Herod’s query about the birthplace of the Messiah. Micah 7:6 is employed by Jesus in Matthew 10:35, 36 when commissioning His disciples.

I. SUPERSCRIPTION (1:1)

1:1 Moresheth. Located southwest of Jerusalem, near the Philistine city of Gath (cf. 1:14).

II. GOD GATHERS TO JUDGE AND DELIVER (1:2–2:13)

A. Samaria and Judah Punished (1:2–16)

1:2–7 The prophet summons all the nations (v. 2) of the world into court to hear charges against Samaria and Judah (vv. 5–7; cf. Is. 3:13, 14). Their destruction was to be a warning example to the nations, prefiguring God’s judgment on all who sin against Him. As an omnipotent conqueror, the sovereign Lord over all creation is assured of victory (vv. 3, 4).

1:2 His holy temple. Context points to God’s heavenly throne (cf. Ps. 11:4; Is. 6:1, 4).

1:3, 4 high places . . . mountains. These could refer to key military positions, so crucial to Israel’s defense, or to the pagan places of worship in the land (cf. v. 5). When fortifications disappeared like melted wax, people were gripped by the terrifying reality that they were to answer to the Judge of all the earth (Gen. 18:25; Amos 4:12, 13).

1:3 the LORD is coming . . . down. A warning of impending, divine judgment by One who sits in the ultimate high place.

1:5 Samaria . . . Jerusalem. The two capitals of Israel and Judah, here representative of their respective nations.

1:6, 7 The Lord spoke directly of the fall of Samaria at the hands of the Assyrians (722 B.C.).

1:7 pay as a harlot. Centers of idolatry were financed primarily through payments of money, food, and clothing (cf. Gen. 38:17, 18; Ezek. 16:10, 11; Hos. 2:8, 9; 3:1) to cultic prostitutes, who were strictly forbidden in Israel (Deut. 23:17, 18). Precious gold and silver, taken from Israel’s temples, was used by the Assyrian invaders for their own idol worship.

1:8–16 The judgment was so grave that even the prophet lamented as he traced the enemy’s irreversible (v. 9) invasion.

1:9 to the gate of My people. Assyria, under Sennacherib, came close to toppling Judah in 701 B.C. (cf. 2 Kin. 18:13–27). It is best to see “my” in reference to Micah, not God, contrast the NKJV translation.

1:10–15 Eleven towns west of Jerusalem are mentioned, some with a play on words.

1:10 Tell it not in Gath. Reflective of David’s dirge at Saul’s death (cf. 2 Sam. 1:20), Micah admonished them not to tell the Philistines, lest they would be glad and rejoice. Micah, because of the location of his upbringing, knew how they would react. Beth Aphrah. Lit. “house of dust.”

1:11 Shaphir. Lit. “beautiful.” Zaanan does not go out. Lit. “going out.” These inhabitants, in danger and fear, would not go out to console their neighbors who had been overrun.

1:12 Maroth. Lit. “bitterness.” disaster came down. This points to the Lord as the source of judgment (cf. vv. 3, 4).

1:13 Lachish . . . sin to the daughter of Zion. Located southwest of Jerusalem, Lachish was a key military fortress whose “sin” was dependence on military might.

1:14 give presents. As parting gifts were given to brides (cf. 1 Kin. 9:16), this was a symbol of the departure of Moresheth Gath into captivity.

1:15 glory of Israel . . . Adullam. The people of Israel (i.e., her “glory;” cf. Hos. 9:11–13) were to flee to the caves, as David did to the cave at Adullam (2 Sam 23:13).

1:16 Make yourself bald. Priests were forbidden to make themselves bald (Lev. 21:5), nor were the people to imitate the heathen practice of doing so (Deut. 14:1). But here, it would be acceptable as a sign of deep mourning (Ezra 9:3; Job 1:20; Is. 22:12; Ezek. 7:18).

2:1–11 As chapter 1 denounced sin against God; chapter 2 denounces sin against man. In verses 1–5, Micah decried the corrupt practices of the affluent; in verses 6–11, he attacked the false prophets and those who would silence the true prophets.

B. Oppressors Judged (2:1–5)

2:1, 2 The courtroom scene continues with the accusations being read against the affluent: they had violated the tenth Commandment (Ex. 20:17; cf. 22:26; 23:4–9). The poor, unable to defend themselves, were at the mercy of the wealthy.

2:2 his inheritance. Property in Israel was ultimately to be permanently owned (Lev. 25:10, 13; Num. 36:1–12; cf. 1 Kin. 21).

2:3–5 As a result of sin, God would allow foreign invaders to divide their land; none of them would have the inheritance apportioned to them. As the rich took from the poor, so God would take back that which He gave as judgment on the nation.

C. False Prophets Renounced (2:6–11)

2:6–11 False prophets, commanding Micah to cease prophesying, would certainly not prophesy against the people’s evil doing; they would not confront them with the divine standard of holiness. Rather, their false message (v. 7) had stopped the mouths of the true prophets and had permitted the rulers to engage in social atrocities (vv. 8, 9), leading the people to destruction (v. 10). They didn’t want true prophecies; therefore, they got what they wanted (cf. Is. 30:10). It is best to understand that Micah speaks in verse 6 and God in verses 7–11.

2:6 Do not prattle. The true prophet was accused of childish babbling, when the real babblers were the false prophets (cf. v. 11).

2:7 Spirit of the LORD. God responded to the evil prophets that their message, affirming sin in the nation, was inconsistent with the Holy Spirit and His true message to Micah (cf. 3:8). God’s words do reward the righteous, but they also rebuke those engaging in evil deeds.

2:9 women of My people. Most likely a reference to widows.

2:11 The people accepted any “prophet” who would tailor his message to their greed, wealth, and prosperity. This false prophet is the real “prattler.”

D. Promise of Deliverance (2:12, 13)

2:12, 13 Messiah will make ready the way, removing the obstacles which might hinder His remnant’s deliverance and return at the Second Advent (cf. Is. 11:15, 16; 52:12).

2:12 remnant. Cf. 4:7; 5:7, 8; 7:18. See note on Isaiah 10:20.

III. GOD JUDGES RULERS AND COMES TO DELIVER (3:1–5:15)

A The Contemporary Leaders are Guilty (3:1–12)

3:1–4 In beginning the second oracle, Micah first addressed Israel’s corrupt rulers, as in 2:1, 2, who should be aware of injustice. Yet, their conduct toward the poor was like the butchering of animals (vv. 2, 3). Therefore, when judgment came and they cried for help, God didn’t answer (v. 4).

3:5–7 False prophets (cf. 2:6–11) also stood guilty before the Judge because they misled the people, prophesying peace when they were fed, but predicting war when they were not (v. 5). Like the rulers, they were also motivated by greed. Therefore, having blinded others, they would also be struck with blindness and silence (vv. 6, 7).

3:8 Micah, in contrast to the false prophets, spoke by the power of God’s Holy Spirit (cf. 2:7). Therefore, his message was authoritative and true.

3:9–12 All ruling classes are guilty: rulers judged for reward (vv. 9–11a), priests taught for hire (v. 11b); and prophets divined for money (v. 11c). All the while, they were deceived into thinking the Lord would give them favor because they identified themselves with Him. Consequently, the nation would be destroyed (fulfilled by Nebuchadnezzar in 586 B.C.).

3:12 Cf. Jeremiah 26:18.

B. The Coming Leader Will Deliver and Restore (4:1–5:15)

4:1–3 Cf. Isaiah 2:2–4.

4:1 In a reversal of 3:12, Micah shifted from impending judgment to prophecies of the future, millennial kingdom (“the latter days”) in which Mt. Zion (v. 3), the center of Messiah’s coming earthly kingdom, will be raised both spiritually and physically (cf. Zech. 14:9, 10). This discussion continues to 5:15.

4:2 Many nations. People throughout the earth, not just Israel, will come as a spontaneous “flow” (cf. v. 1) to worship the Lord in Jerusalem during the Millennium (cf. Zech. 8:20–23).

4:3 beat their swords into plowshares. Because the Almighty One is ruling in Jerusalem with a rod of iron (cf. Ps. 2:9; Rev. 2:27; 12:5; 19:15), and because of the unprecedented fruitfulness of the land (cf. Amos 9:13), military hardware will no longer be needed.

4:4 under his vine . . . fig tree. Once used as a description of the peaceful era of Solomon (cf. 1 Kin. 4:25), this phrase looks forward to greater peace and prosperity in the Millennium (cf. Zech. 3:10).

4:5 Even if all others were walking after other gods at the present, the godly remnant of Israel would no longer pursue other gods but would walk after the true God in the millennial kingdom (cf. Josh. 24:15).

4:6–8 Micah continued to describe the wonderful conditions of the coming earthly kingdom of Messiah. Repeating the motif of shepherding (cf. 2:12, 13), the “tower of the flock” depicted the city of Jerusalem, the future dwelling place of Messiah, as watching over the people.

4:7 forever. The Hebrew term does not always mean “without end,” but signifies a long, indefinite period of time, the length of which is always determined by the context. Here, it refers to the one-thousand-year reign of Messiah on earth (cf. Rev. 20).

4:9, 10 Judah will be taken captive to Babylon (vv. 9, 10a), but the Lord will release them from there (v. 10b) by the edict of the Persian king Cyrus (c. 538 B.C.), allowing them to return to Jerusalem (cf. Ezra 1:2–4).

4:11–13 Micah switched again to the time of the Second Advent. The gathering of “many nations” and “many peoples” depicts that future battle of Armageddon (Zech. 12; 14). In that day, the Lord will empower His people (cf. 5:7–9; Is. 11:14; Zech. 14:14).

4:13 horn iron . . . hooves bronze. Using the figurative language of an animal with metal features, the Lord looked to a day when Israel will permanently defeat their enemies.

5:1 strike the judge of Israel. A reference to the capture of King Zedekiah at the hands of Babylon in 586 B.C. (cf. 2 Kin. 24; 25).

5:2–4 This passage looked forward to Christ’s First Advent (5:2), an intervening time (5:3a), and beyond to the Second Advent (5:3b, 4).

5:2 Bethlehem Ephrathah. See notes on Ruth 1:1, 2. The town south of Jerusalem which was the birthplace of David (1 Sam. 16:4) and later Jesus Christ (Matt. 2:5; Luke 2:4–7). The name Bethlehem means “house of bread” because the area was a grain-producing region in OT times. The name Ephrathah (“fruitful”) differentiates it from the Galilean town by the same name. The town, known for its many vineyards and olive orchards, was small in size but not in honor. from of old, From everlasting. This speaks of the eternal God’s Incarnation in the person of Jesus Christ. It points to His millennial reign as King of kings (cf. Is. 9:6).

5:3 give them up. A reference to the interval between Messiah’s rejection at His First Advent and His Second Advent, during the times of the Gentiles when Israel rejects Christ and is under the domination of enemies. Regathering of the “remnant of His brethren” did not occur at the First Advent but is slated for the Second Advent (cf. Is. 10:20–22; 11:11–16). “Return” cannot speak of Gentiles, since it cannot be said that they “returned” to the Lord. Rather, the context of 5:3, 4 is millennial and cannot be made to fit the First Advent. Thus, “she who is in labor” must denote the nation of Israel (cf. Rev. 12:1–6).

5:4 The millennial rule of Christ, sitting upon the throne of David (cf. Is. 6:13).

5:5, 6 Assyrian. Assyria, God’s instrument against Israel (722 B.C.) and Judah (Sennacherib’s siege in 701 B.C.) is here used as representative of enemy nations in opposition to the Lord.

5:5 Seven . . . eight. An idiom for a full and sufficient number of leaders, more than enough for the task (cf. Eccl. 11:2).

5:6 Nimrod. A reference to Assyria (cf. Gen. 10:11) that could possibly also include Babylon (cf. Gen. 10:10).

5:7–9 Israel’s presence in the midst of many peoples would be to some a source of blessing (cf. Zech. 8:22, 23); to others, she would be like a lion—a source of fear and destruction (cf. Is. 11:14; Zech. 12:2, 3, 6; 14:14).

5:9 all your enemies. Absolute and complete peace has never yet been experienced by Israel. This points to the millennial kingdom when the Prince of Peace will reign, having conquered the nations (cf. v.15).

5:10 in that day. The future kingdom is in view. Israel had been forbidden the use of cavalry (Deut. 17:16), lest they trust in earthly forces rather than God (1 Kin. 10:26, 28). God will remove all implements in which they trust so that the people, stripped of all human resources, rest only on Him. War instruments will have no place in that time of peace.

5:11–14 cut off the cities . . . strongholds. Continuing the thought from verse 10, fortified cities were designed for defense; their strength tempted people to put their trust in them rather than in God alone (cf. 1:13; Ps. 27:1; Hos. 10:13, 14). People will live in peace in unwalled villages (Ezek. 38:11; Zech. 2:4). The cities are also associated with centers of pagan worship (v. 14; cf. Deut. 16:21), the worship of Asherah (Canaanite goddess of fertility and war). All forms of self-reliance in war and idolatrous worship will be removed so that the nation must rely solely on Christ their King for deliverance and worship Him alone.

IV. GOD BRINGS INDICTMENTS AND ULTIMATE DELIVERANCE (6:1–7:20)

A. Messages of Reproof and Lament (6:1–7:6)

6:1 Micah opens this third cycle of oracles (6:1–7:20) with a dramatic courtroom motif moving back and forth between three speakers: the Lord pleading His case, the people responding under conviction, and the prophet as the lawyer for the plaintiff.

6:1, 2 The Lord commanded Micah (v. 1), as His advocate, to plead His case before the mountains and hills, which were to act as witnesses against His people (cf. Deut. 4:25, 26; Is. 1:2). The mountains and hills were present at Sinai when the Lord made His covenant with Israel and when the commandments were written and placed in the ark of the covenant as a permanent witness (cf. Deut. 31:26).

6:3–5 This was the Lord’s appeal. With tenderness and emotion, the divine plaintiff recalled His many gracious acts toward them, almost to the point of assuming the tone of a defendant. Noting their trek from bondage in Egypt to their own homeland, God had provided leadership (v. 4), reversed the attempts of Balaam to curse the people (v. 5a; cf. Num. 22–24), and miraculously parted the Jordan River (v. 5b) so they could cross over from Acacia Grove, located east of the Jordan, to Gilgal on the west side near Jericho. God had faithfully kept all His promises to them.

6:6, 7 Micah, as though speaking on behalf of the people, asked rhetorically how, in light of God’s faithfulness toward them, they could continue their hypocrisy by being outwardly religious, but inwardly sinful.

6:8 Micah’s terse response (v. 8) indicated they should have known the answer to the rhetorical question. Spiritual blindness had led them to offer everything except the one thing God wanted—a spiritual commitment of the heart from which right behavior would ensue (cf. Deut. 10:12–19; Matt. 22:37–39). This theme is often represented in the OT (cf. 1 Sam. 15:22; Is. 1:11–20; Jer. 7:21–23; Hos. 6:6; Amos 5:15).

6:9–16 The Lord was sending judgment; God Himself had appointed the “rod” that would punish His people. The Lord spoke, noting that their corrupt deeds perpetrated on the poor were still continuing, in spite of His warnings and discipline (vv. 10–12). Therefore, a severe judgment was coming (vv. 13–15); it would happen to them just as it did to their northern neighbor, Israel (v. 16), when led by the counsel of wicked kings.

6:9 Hear the rod! The Jews were to listen for the description of the coming punishment (cf. vv. 13–15; Is. 10:5, 24).

6:16 statues of Omri. C. 885–874 B.C. He was the founder of Samaria and of Ahab’s wicked house, as well as a supporter of Jeroboam’s superstitions (cf. 1 Kin. 16:16–28). works of Ahab’s house. Cf. 1 Kings 21:25, 26 (c. 874–853 B.C.).

7:1–6 Micah lamented the circumstances of his day. In his vain search for an upright person (cf. v. 2), he compared himself to the vinedresser who enters his vineyard late in the season and finds no fruit. The leaders conspired together to get what they wanted (v. 3). No one could be trusted (vv. 5, 6). Christ used verse 6 as an illustration when He commissioned the Twelve (Matt. 10:1, 35, 36).

7:1 Woe is me! Micah sounded like Isaiah (cf. Is. 6:5).

B. Messages of Confidence and Victory (7:7–20)

7:7 In spite of his dire circumstances, Micah, as a watchman (cf. v. 4), would intently look for evidence of God’s working, trusting God to act in His own time and way (cf. Hab. 3:16–19).

7:8–10 Israel confessed her faith in the Lord, warning her enemies that she will rise again (vv. 8, 10). She confessed her sin, acknowledging the justice of God’s punishment and anticipating His restoration.

7:10 Where is the LORD your God? Cf. Psalm 42:3, 10; Matthew 27:43.

7:11–13 Micah again spoke, recounting the many blessings awaiting the faithful remnant in Messiah’s millennial rule. It would include unprecedented expansion (cf. Zech. 2:1–5) and massive infusion of immigrants (cf. Is. 11:15, 16). For those who defied Messiah’s millennial rulership, their land would become desolate (v. 13; cf. Zech. 14:16–19).

7:14–17 Micah petitioned the Lord (v. 14) to shepherd, feed, and protect His people like a flock (cf. Ps. 23). The Lord answered, reiterating that He would demonstrate His presence and power among them as He did in the Exodus from Egypt (v. 15). As a result (cf. v. 10), the vaunted pride and power of the nations would be rendered powerless (cf. Josh. 2:9–11) and, having been humbled (v. 17), they would no longer listen to or engage in the taunting of His people (v. 16b; cf. Gen. 12:3; Is. 52:15).

7:15 wonders. These miracles will be fulfilled in God’s judgment on the earth which precedes the Second Advent of Messiah (cf. Rev. 6–19).

7:18–20 In response to the gracious, forgiving character displayed toward Israel by their Master, the repentant remnant of the people extolled His incomparable grace and mercy (cf. Ps. 130:3, 4).

7:18 Who is a God like You? Micah began his concluding thoughts with a play on words involving his name. See Introduction: Title.

7:20 sworn to our fathers. In spite of Israel’s unfaithfulness to God, the Lord intends to fulfill His unconditional promises in the Abrahamic covenant made with Abraham and confirmed with Isaac and Jacob (cf. Gen. 12; 15; 17; 22; 26; 28; 35). When enacted in conjunction with the Davidic covenant, Israel will again be restored as a people and a nation to the land originally promised to Abraham. Jesus Christ, the ultimate descendant of David, will rule from Jerusalem over the world as King of kings and Lord of lords (cf. Rev. 17:14; 19:16).

Further Study

Feinberg, Charles L. The Minor Prophets. Chicago: Moody, 1980.

Kaiser, Walter C., Jr. The Book of Micah, in vol. 23 of The Preacher’s Commentary. Nashville: Thomas Nelson, 1992.