THE MINOR PROPHET CHALLENGE
The Prophecy of Micah
INTRODUCTION TO M ICAH
All introductory material has been excerpted from The Spirit of the Reformation Study Bible
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 Jerusalem.
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.), Ahaz (735-715 B.C.) and Hezekiah (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 Assyria as his rod of judgment against his sinful people (Isa. 10:5-11). As Micah had
predicted (1:2-7), the Assyrians destroyed Samaria 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 Babylonian captivity speak more directly of Christ. According to the New Testament,
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 David would rise up after exile, defeat Judah’s enemies, rule over the entire earth
and bring peace to God’s people.
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IMPORTANT THINGS TO KNOW ABOUT M ICAH
“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.” Micah 1:1
(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 Yahweh 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-Gath, 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 Old Testament 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 chaos.
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,
" 'Zion 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.
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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 Egypt, 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 gospel 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 Jacob 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)
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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.
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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 Micah 6:6-8 to our own worship?
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