Micah lived approximately at the same time as Isaiah in the latter half of the 8th century and is somewhat in a special position because he has a message for both the northern kingdom and the southern kingdom. He focuses on evil among the people in general, but especially on corrupt leadership in Jerusalem, which applies to both the “chiefs”, the priests, and the prophets.
Micah experiences the fall of the Northern Kingdom in 722 BC and uses it as a warning to the southern kingdom that if they don’t behave themselves, the same thing will happen to them too. It happened in 586 BC, but along the way, we know that the judgment was canceled, or at least postponed. Micah 3:12 is quoted in Jer 26:18-19, which says that God spared Judah because king Hezekiah feared the Lord and sought his favor. That was the reaction God was looking for, and that is why Jerusalem was not destroyed in Micah’s time. It seems that this was the siege of 701 BC when the Assyrians almost captured Jerusalem (2 Kings 19).
Micah is often divided into three messages, all three of which begin with “hear!” All three messages follow the cycle of sin, judgment, and restoration. In all three restorations (2:12-13, Ch. 4-5, 7:8-20), it is mentioned that a remnant of the people will be saved. “Israel’s remnant” is an expression often used in the prophets for the faithful minority who will be saved from judgment, i.e., those who make up God’s people after the judgment. Jesus is particularly clear in 5:1, where there is mention of a ruler who will come from Bethlehem since this is quoted in Matthew 2:6. But since all three restorations are about sheep and shepherding, it may well be that Jesus is the fulfillment of all three.
Micah from Moresjet
Moreshet- Gat (1:1, 14)
- One of the many fortified cities in Judah that protected Jerusalem from attacks from the west (2 Chronicles 11:8). About 35 km from Jerusalem.
- Appears to have had a relationship with the Philistine city of Gath which had been taken by Uzziah / Azariah , Jotham’s father. (2 Chronicles 26:6)
The name is a shortened version of Micaiah (some manuscripts of Jer 26:18). Meaning “who is like Yahweh?”
Structure
Message 1 (Ch. 1-2)
1:2—2:11: Judgment on Israel and Judah for idolatry and exploitation. Sin/Judgment.
2:12-13: The shepherd king will gather and lead the people. Hope.
Message 2 (Ch. 3-5)
Chap. 3: Judgment on Judah’s corrupt leaders. Sin/Judgment.
Chap. 4-5: The shepherd king will gather them after the exile and rule over the whole earth. Hope.
Message 3 (Ch. 6-7)
6:1—7:7: Judgment on Judah for breaking the covenant Sin/judgment
7:8-20: Jerusalem is restored, God will shepherd his flock and wants to forgive. Hope.
“Hear”: 1:2, 3:1 (9), 6:1 (9)
Historical situation
Under Jotham , Ahaz and Hezekiah (1:1)
The numbers in the Books of Kings are difficult, often because “co-governments” between father and son.
Jotham 750–730 : 16 years (2 Kings 15:33) + after a few years with his father Uzziah (2 Kings 15:5).
Good king — “The high places, however, were not removed; the people continued to offer sacrifices and burn incense there.” (2 Kings 15:35).
Ahaz 730–715 (but in 2 Kings 17:1 year 731 appears to be his 12th year — so from about 743)
… Ahaz was twenty years old when he became king, and he reigned in Jerusalem sixteen years. Unlike David his father, he did not do what was right in the eyes of the Lord his God. He followed the ways of the kings of Israel and even sacrificed his son in the fire, engaging in the detestable practices of the nations the Lord had driven out before the Israelites. He offered sacrifices and burned incense at the high places, on the hilltops and under every spreading tree. (2 Kings 16:2-4)
Hezekiah 728/715–699/687 (2 Kings 18:2, 10)
Along with Ahaz 728-715? (2 Kings 18:13)
“He removed the high places, smashed the sacred stones and cut down the Asherah poles. He broke into pieces the bronze snake Moses had made, for up to that time the Israelites had been burning incense to it.” (2 Kings 18:4)
Meaning for Micah:
Micah 1-2 (1st message) appears to be from the period under Jotham / Ahaz (1:5, 9) (730s?)
Micah 3-7 (2nd and 3rd messages) seem to take place under Hezekiah (closer to 701)
732: Assyria conquers Syria and Galilee (2 Kings 15:29)
725-722: Assyria besieges Samaria (2 Kings 17:5, 18:9-10)
722: Samaria falls to Assyria (2 Kings 17:6, 18:10)
701: Assyria takes 46 fortified cities in Judah (2 Kings 18:13), but Jerusalem is miraculously saved because Hezekiah trusts God (2 Kings 18-19).
Micah 3:12 is an example of a word of judgment that was not carried out – because God got the response he wanted!
— Jer 26:16-19
First message (ch. 1-2)
Under Jotham / Ahaz (730s?)
Words of judgment to Samaria and Jerusalem (ch. 1)
v. 1-7: To the northern kingdom
Summons (1:2): The message applies to “all peoples” and the whole earth
The majestic God comes to his own creation, which cannot bear it. (1:3-4)
The mountains were important for defense. The sacrificial sites were also located on the heights.
Why does he come, and who can bear it?
Charge/proof (1:5): Jacob’s rebellion and Israel’s sins.
Jacob’s rebellion is Samaria — the whole city/kingdom is in rebellion against God
Judah’s high places are Jerusalem (!) — Jotham did not destroy the high places and let the people continue to sacrifice there, and Ahaz participated in person.
The judgment (1:6-7): Samaria will become a ruin
To flow (1:4) and to overturn (1:6) are the same Hebrew verb.
Fire is mentioned in both 1:4 and in 1:7.
God’s descent to earth is linked with the destruction of Samaria. The Assyrian attack is God coming.
Specifically: The images of God must be destroyed. This is spiritual prostitution. Could also be literal prostitution since this was part of idolatry.
Samaria will be destroyed along with the idols because they have not separated from them.
Paul uses similar expressions about sanctification (2 Corinthians 6:16-18).
v. 8-16: To the southern kingdom
1:8 — Micah has no joy in sharing this message. Perhaps he also literally went barefoot and naked to give a visual warning of the Assyrian attack (Isaiah 20:1). Jackal and ostrich symbolize the wilderness (Is 34:13, 43:20, Lamentations 4:3), i.e. destruction.
1:9 – The Northern Kingdom is captured. Now it is Judah’s turn. (Perhaps in connection with the 732 attack).
1:10-16: Wordplay between city names and the coming destruction.
Fulfillment: 701 BC – when the Assyrian king Sennacherib took 46 fortified cities in Judah, including those mentioned by Micah.
The Message
10: Don’t gossip about this in Telltown . Don’t waste your tears. In Dustville , roll in the dust.
11: In Alarmtown , the alarm is sounded. The citizens of Exitburgh will never get out alive. Lament, Last-Stand City: There’s nothing in you left standing.
12: The villagers of Bittertown wait in vain for sweet peace. Harsh judgment has come from God and entered Peace City.
13: All you who live in Chariotville , get in your chariots for flight. You led the daughter of Zion into trusting not God but chariots. Similar sins in Israel also got their start in you.
14: Go ahead and give your good-bye gifts to Good- byeville . Miragetown beckoned but disappointed Israel’s kings.
15: Inheritance City has lost its inheritance. Glorytown has seen its last of glory.
1:8 — Micah has no joy in this the message. Maybe walked he also literal barefoot and naked to warn visually about the Assyrians attack (Isaiah 20:1). Jackal and ostrich symbolize the wilderness (Is 34:13, 43:20, Lamentations 4:3), i.e. destruction.
1:9 – The Northern Kingdom is out. Now it is Judah’s turn. (Perhaps in connection with the 732 attack)
1:10-15: Pun between city names and the coming destruction.
Fulfillment: 701 BC – when the Assyrian king Sennacherib took 46 fortified cities in Judah, including those mentioned by Micah. Verse 16 describes the abduction into Assyria.
Sennacherib
“As for Hezekiah the Jew, who did not submit to my yoke, I besieged 46 of his strong cities with walls, as well as the small towns around, which were innumerable, by leveling them with rams and by setting up siege engines, by attacking and storming on foot, at mines, tunnels and breaches. 200,150 people, great and small, men and women, horses, mules, donkeys, camels, cattle and sheep without number, I carried away from them and counted them as spoil. He himself I shut up in Jerusalem, his royal city, like a bird in a cage… As for Hezekiah , he was overpowered by the awesome splendor of my majesty, and the Urbies [Arabs] and his mercenaries whom he had brought in to strengthen Jerusalem , his royal city, left him.”
Woe to rich landowners (2:1-11)
v. 1: Announcement of distress for those who do wrong because they can.
v. 2: Reason: Takes another’s property (the 10th commandment in Exodus 20:17, Leviticus 25:25, Numbers 36:7, 12).
v. 3-5: The downfall: God devises calamity/evil just as they themselves do (v. 1). Therefore (v. 5) they shall not receive any land (Numbers 26:55) – probably because they are not there when God restores the people.
v. 6: The message is perceived as swear words.
v. 7: Did they think that God would never act as Micah says? Did they think they were “going the right way”?
v. 8-11: But they have become God’s enemy i.a. by exploiting others. They have defiled the land (Leviticus 18:25), therefore a violent destruction is coming.
The Shepherd King #1
Statement of Salvation (2:12-13)
The Lord will truly gather “all Jacob” by the Messiah (the King).
After 722, the “remnant of Israel” will be freed from captivity in Assyria and will return.
Fulfillment: Since this never happened literally, it must be understood as a spiritual gathering in the Messiah. Then the underlining of “the whole of you” can be understood as the whole people, both the northern kingdom and the southern kingdom.
Possibly: If he calls Judah “Jacob” already here (as in 3:1), it was fulfilled by the return from Babylon in 539.
What does Micah say about God’s character, will and plan so far?
Second message (ch. 3-5)
Under Hezekiah (before 701 BC)
Words of judgment to the leaders and false prophets in Judah
Three lawsuits (ch. 3)
CASE 1 (v. 1-4): The leaders
Jacob/Israel seems to now be used for Judah (vv. 10, 12), probably because the northern kingdom is now gone.
Charge/evidence (v. 2-3): Legal wrong. “Cannibalism” against its own people.
Judgment (v. 4): God will not hear when they cry (probably when the attack occurs)
CASE 2 (vv. 5-7): False prophets
Charge/Evidence (v. 5): Leads the people astray because they can be paid to prophecy.
The judgment (vv. 6-7): They shall receive no more messages and be put to shame.
CASE 3 (vv. 9-12): The leaders (incl. the prophets)
Accusation/evidence (vv. 9-11): Injustice, violence and corruption. They think everything is OK since they have God’s temple.
Judgment (v. 12): The temple will be destroyed, but due to Hezekiah’s response it was not destroyed then (= probably 701).
Hope after the destruction (which was delayed)
The mountain of the Lord’s temple (4:1-5)
Very similar to Isa 2:2-5, but not quite identical (Micah 4:4 has no parallel and 4:5 is different).
It comes up abruptly in Isaiah and fits better in Micah’s context and cycle:
- The temple hill is mentioned in 3:12 and 4:1.
- Teaching and judging (3:11) is also mentioned in 4:2-3.
- Hope after the judgment: They build Zion with blood and iniquity, but God will make it the center of his will and something greater and higher than anyone has realized.
- Micah’s version is longer and perhaps therefore original. But Isa 2:1 says Isaiah saw this, and several expressions and themes appear later in Isaiah.
Impossible to know for sure who is quoting who.
- Either Isa 2:1 must be understood differently (did he see a similar vision but used Micah’s text?).
- Or Micah has used Isaiah because it fit in well after Micah 3, possibly editing certain words to make the links clearer.
They will beat their swords into plowshares… (Micah 4:3)
Statement of salvation (4:6-14)
The horizons become a little unclear in chapters 4-5.
“In that day” (v. 6) seems to continue the messianic in vv. 1-5, but the picture seems to expand to include the exile in Babylon.
The Assyrian attack (3:12) was averted, but Micah looks further ahead – to the Babylonians.
4:1-5: The Messiah
4:6-7: Babylon
- Those who return from Babylon will be “made a remnant”, the faithful core of the people who will take God’s plan forward after the exile. But: “On that day” —> Messiah (vv. 1-5)
4:7-8: The Messiah
- The picture seems to include both the return from Babylon in 539 BC. and the eternal that is fulfilled with Jesus.
- In this picture, the exile lasted until Jesus came.
- The restoration of dominion and kingship takes place in a spiritual way through Jesus, since he is the first Davidic king after the exile. That is God’s ultimate goal and His great plan.
4:9-10: Babylon
- “Now” = “not on that day in the future”
- Going to Babylon, but delivered in the same sentence (vv. 6-8). But they must go through this purification to become the faithful “remnant”.
- 3:12 was postponed, but Micah predicts that they will be taken to Babylon later, as Isaiah also did at the same time (Is 39).
4:11-14: A siege
- 2 Chronicles 26:21 —> judge = the king, who will be humiliated
- Are we in the Babylonian context still and this is the siege in 586 BC, or is “now” Micah’s time and the enemy is Assyria (701 BC)? (Both kingdoms are described as “many peoples” in the Bible)
- Fits well on the Assyrians in 701, where the siege is reversed until 185,000 die.
- Hezekiah could well interpret this as the siege in 701 and that God will turn it into victory. Then that rescue becomes a foreshadowing of Jesus (who comes in chapter 5), and therefore it is understandable that this story is found in three places.
5:1-4a: The Messiah
“But you” (v. 2): A surprising rescue comes from an unknown place (omitted in Jos 15:20-60).
Ephrathah : David’s family (1 Sam 17:12).
“from of old, from ancient times” (v. 2): the time of Jesse or “eternal”. Anyway: the Davidic king who will be born in the future is from ancient times (Matthew 2:1-6).
Israel will be without a king until she “gives birth” to the Messiah (4:9-10), and/or Mary (Gal 4:4, Rev 12). The exile lasts in a way until the Messiah. Then God’s people will gather.
The king shepherds in the Lord’s power and name, a great contrast to the leaders in chapter 3.
Evil is overcome, and the whole earth finds peace. When sin is atoned for, they can live safely since it was their sin that led to the attack.
5:4b-14: The Messiah
v. 4b-5: The failed attack of the Assyrians (701) seems to be used as a picture of God’s enemies. His people will have more than enough protection, and they will submit to the world.
v. 6-8: God’s people are found among many peoples and will be a blessing from God to them. The Messiah will also conquer through his people. (—> 2 Cor 2:14-16).
v. 9-14:
- “That day” —> Messiah
- God will remove everything that does not belong among his renewed people. This is not judgment but salvation.
v. 14: Extends to universal judgment
Third message (ch. 6-7)
Under Hezekiah (before 701 BC).
Judgment to Israel (Judah)
Lawsuit (6:1-8)
v. 1-2: Summons: Israel (Judah) — with the mountains as witnesses (Deuteronomy 31:28) (on which they have sacrificed to other gods).
v. 3-5: Charge: Ingratitude towards God’s grace and salvation. He brought them up from Egypt (the 1st commandment in Exodus 20:2), blessed them when Balak wanted to curse them (Numbers 22-24) and brought them into the land (Jos 3-5). They cannot claim that he has not done his part of the covenant.
v. 6-8: No judgment, but instead a solution: Repentance, but not with lots of sacrifices. Instead, God wants them “To act justly and to love mercy and to walk humbly with your God”. And this they already know because he has told them in the Law of Moses and through the prophets.
Micah 6:8 (KJV)
Doing right: mishpat (3:1, 8, 9 and 7:9). (422x in GT, 3rd highest concentration in Mica (5x)).
Loving mercy: hesed (7:18, 20) — goodness/mercy. (245x in GT, 5th highest concentration in Mica (3x)).
Walk humbly with your God: pay attention to God’s will, stay close to him, bow to him… (only 2x in the OT).
Justice and mercy are characteristics of God that those who walk humbly with Him will be marked by.
What does God require of us in the new covenant? That we repent and believe in Jesus, so that we can also live in a way that is according to God’s will and pleasure ( John 15:1-8, Rom 12:2).
“This is the only God […] who invites each person into a living relationship and a loving friendship with himself, to walk with him and to ensure that there is no day when we walk without him—or away from him.” David Prior
Words of judgment to Jerusalem and the people
Lawsuit (6:9-16)
Summons (v. 9): The city and the people in general
Accusation/evidence (vv. 10-12): Injustice, dishonest trade, violence, lies and betrayal.
The judgment (vv. 13-15): The city will be destroyed and covenant curses will fall on them.
+ a repetition (v. 16):
- Sin: Followed by Omri and Ahab, two of the worst kings in the northern kingdom. Ahab and Jezebel were among the first to take other people’s property (1 Kings 21). And they have now perished, as a warning to Judah.
- Judgment: Destruction and derision and dishonor (also a covenant curse).
Lamentation over himself (indirectly the people) (7:1-7)
Announcement of distress for the leaders because no one is righteous (vv. 1-4a).
The downfall (vv. 4a-7): An attack will create confusion and desperation that will destroy relationships.
Solution: Look for God, wait on Him and know He will hear. He is the only one who can save.
Fulfillment: Perhaps 701 BC.
Hope after the Fall (7:8-20)
v. 8-13: Personification of Jerusalem. Judgment must come because they have sinned against God. But it is not God’s last word. He has a plan with this judgment. After the exile, everything will be turned upside down and Jerusalem’s enemies will be trampled down. The city must be rebuilt and expanded to accommodate everyone who comes from the “ends of the world”. The whole world will be judged. (This must be understood messianically.)
v. 14-17: Micah asks God to shepherd his flock of sheep that enjoy good pastures. God replies that he will work miracles (701, 539, Jesus). The nations shall see this (Jesus) and come before God and trust in Him for their safety.
v. 18-20: Who is a God like you?
- takes away guilt, forgives sin, desires to show mercy (‘hesed ‘, Exodus 34:6), “You will again have compassion on us; you will tread our sins underfoot and hurl all our iniquities into the depths of the sea.” — 6 different expressions of how God will receive them if they come to him with their sin.
- The uniqueness of God is his goodness and willingness to forgive. Without this, Micah’s message would have been wasted. If they repent, their sins will be completely removed so they will no longer be a threat. He will be faithful to them and fulfill the promises to Abraham that the blessing of all nations will come from them.
Micah ends the book by emphasizing God’s love, mercy and goodness.
But if God had not been just, these would not have been as startling.
God wants everyone to be marked by his character. (6:8)
Who is a God like you?
It is amazing how God loves wicked people and how much patience he has with terrible people. He continues to warn them by sending prophets – even though nothing in the Law of Moses said he needed to do that when they broke the covenant. Even if people disobey him, oppress others, do evil and refuse to listen – he just wants to forgive!
What distinguishes the Christian faith from all other religions and views of life is grace. God shows so much grace that it is almost too much and can be abused. His grace saves us, and it is even His grace that brings us up (Titus 2:2). All he wants is for us to walk with him and learn from him (Eph 5:1-2) so that we can show who he is to others. Besides that, he doesn’t have any other demands on us.
God manages to do right while loving mercy. Can we do both at the same time? Are we willing to forgive wrongdoers if they repent?