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Micah the prophet

His name is the abbreviated form of Micaiah, meaning 'who is like Yahweh', which is the main theme of his message. His message ends with the same question, "Who is a God like you, pardoning iniquity and passing over the transgression of the remnant of your possession?" (7:18).

Micah was from Moresheth, or Moresheth-Gath (meaning 'possession or inheritance of Gath'), in the tribal area of Judah, about 40 km (25 miles) south-west of Jerusalem in the Shephelah, near Gath on the Philistine border. The Shephelah is a narrow transition zone between the Judean Highlands and the coastal plain. It extends 56 km (36 miles) from north to south, and only 13 km (8 miles) wide, from east to west. It is a fertile area consisting of gently rolling hills divided by valleys where streams flow after the rains, often used for herding of sheep. The biblical towns of Lachish, Beth-Shemesh, Azekah and Gezer are in the Shephelah. Living on the coastal plain, Micah would have experienced the horrors of the Assyrian invasions into Judah. The cities listed in chapter 1 are also mostly in the Shephelah (1:10-15). The exact location of Moresheth is debated, with several different locations suggested.

Micah was a prophet of the countryside, preoccupied with the sufferings of the common people and the peasant farmers, speaking with a countryman's directness and a great indignation. Micah had no access to the court, in contrast to his contemporary, Isaiah, who was a prophet of the city and royal court. The omission of the name of his father may imply a poor and rural family origin.

His message concerned Samaria and Jerusalem (1:1), but only 1:2-8 refers to Samaria and Israel, the northern kingdom. His interest in Judah and Jerusalem is more extensive, so he is normally included as one of the prophets to the southern kingdom, Judah. He was a contemporary with Hosea, who was prophesying to the northern kingdom and with Isaiah to the southern kingdom.

Like Isaiah, he illustrated his message of doom by walking around naked and barefoot as a symbol of mourning and of the future exile (1:8, Is 20:2-4).

Both the personality and the message of the prophet Micah have similarities with the prophet Amos. Their home towns were only around 40 km (25 miles) apart. Both were men of the countryside, and neither had access to the royal court. Neither Micah or Amos came from families of prophets. Both prophets identified with the poor, the powerless, and those excluded from society.

Micah and Jeremiah

After Jeremiah's famous temple sermon, he was put on trial because he spoke against the temple, predicting that it will be destroyed, just as the shrine at Shiloh had been destroyed by the Philistines (1 Sam 4). The elders recalled Micah’s message in the time of Hezekiah, by quoting the words of Micah, "Therefore because of you Zion shall be ploughed as a field; Jerusalem shall become a heap of ruins, and the house a wooded height." (Micah 3:12).

This is what happened, "And some of the elders of the land arose and said to all the assembled people. 'Micah of Moresheth, who prophesied during the days of King Hezekiah of Judah, said to all the people of Judah, 'Thus says the LORD of hosts, "Zion shall ploughed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height". Did King Hezekiah of Judah, and all Judah actually put him to death? Did he not fear the LORD and entreat the favour of the LORD, and did not the LORD change his mind about the disaster that he had pronounced against them? But we are about to bring great disaster on ourselves." (Jer 26:17-19).

Hezekiah had averted the words of judgement because of his repentance and faith in God when Jerusalem was threatened by the Assyrians in 701 BC. The elders were challenging the people to do the same as Hezekiah during the threatened invasion by the Babylonian armies. Unfortunately they failed to repent, and Jerusalem fell to the Babylonians in 586 BC.

This is a good example showing the dynamic nature of predictive prophecy. If the people repent, then the threatened judgement will not happen, or at least will be delayed. After watching the potter making clay vessels, Jeremiah spoke these words from God, "Can I not do with you, O house of Israel, just this potter has done. Just like the clay in the potter's hand, so are you in my hand, O house of Israel. At one moment I may declare concerning a nation or a kingdom, that I pluck up and break down and destroy it. But if that nation, concerning which I have spoken, turns from its evil, I will changed my mind about the disaster that I intended to bring on it. And at another moment I may declare concerning a nation or a kingdom that I will build and plant it, but if it does evil in my sight, not listening to my voice, then I will change my mind about the good that I had intended to do to it." (Jer 18:6-10).

Historical background

Micah's ministry covered the reigns of the following kings of Judah, spanning around fifty-five years:

Syro-Ephraimite War (2 Kg 16, Is 7)

During the reign of Ahaz, Assyria was expanding southward under Tiglath-pileser III. Pekah of Israel and Rezin of Damascus (Syria) formed an anti-Assyrian coalition and tried to force Judah to join them. This is known as the Syro-Ephraimite war. Ahaz of Judah appealed to Tiglath-pileser, king of Assyria, for help, against Isaiah's advice (Is 7). Assyria crushed the coalition and Judah became a vassal of Assyria, involving the payment of heavy tribute and accepting Assyrian gods. This lead to Judah losing its independence and a loosening of moral and social standards which Micah spoke against.

Assyrian invasion in 701 BC (2 Kg 18-19, 2 Chr 32, Is 36-37)

During his reign Hezekiah conducted serious reforms, rejecting the worship of idols and destroying the high places. However this was seen as rebellion by the Assyrians, so in 701 BC they re-invaded Judah, capturing all the towns and cities, until only Jerusalem was left. Sennacherib, the king of Assyria, challenged Hezekiah to surrender, but being urged by Isaiah, Hezekiah rejected the Assyrian threats and committed to trust God to save the city. In response, the angel of the LORD destroyed the Assyrian army besieging Jerusalem and thus spared the city.

Social situation in Judah

The description of the corruption and immorality in Judah given in Micah fits well with what we know about the reign of Ahaz and the early years of Hezekiah's reign.

Literary Style

Micah frequently uses play on words, especially in 1:10-15, where the predictions of doom fit the names of the towns, which is almost impossible to show in translation.

This is the way the Moffat translation shows these play on words.
Weep tears at Teartown (Bochim),
grovel in the dust at Dustown (Beth-ophrah)
fare forth stripped, O Fairtown (Saphir)!
Stirtown (Zaanan) dare not stir
Beth-esel and Maroth hopes in vain; for doom descends from the Eternal to the very gates of Jerusalem
To horse and drive away, O Horsetown (Lakhish), O source of Sion's sin, where the crimes of Israel centre!
O maiden Sion, you must part with Moresheth of Gath; and Israel's kings are never balked at Balkton (Achzib).

These are the cities south and west of Jerusalem taken by the Assyrian army led by Sennacherib as they invaded Judah and threatened Jerusalem in 701 BC.

There are other possible references to the events of 701 BC, particularly the threat and last-minute salvation of the city of Jerusalem.
In his lament, Micah declares, "For her wound is incurable. It has come to Judah; it has reached the gate of my people, to Jerusalem. (1:9).
"yet disaster has come down from the LORD to the gate of Jerusalem. (1:12).
"Now many nations are assembled against you, saying, 'Let he be profaned, and let our eyes gaze upon Zion'" (4:11).
"Now you are walled around with a wall; siege is laid against us; with a rod they strike the ruler of Israel (Hezekiah) upon the cheek." (5:1).

Theology of Micah

God appearing in historical events

His prophecy begins with a description of the coming of the Lord, a Theophany (1:3-4). The appearance of God was an intervention in history to cause destruction of Samaria, which was actually caused by Assyrian army (1:6), but Micah sees the invasion as a direct result of Yahweh's response to Israel's disobedience. This destruction is a witness against the nations (1:2). The destruction of Samaria (1:6), and Jerusalem (3:12) is a witness that God punishes sin, even in his own people, so he will also punish sin of other nations (5:15).

This Lord is coming to bring both judgement and salvation

There are three sections of the book. Each section begins, "Hear, you ..." (1:2, 3:1, 6:1)

1. Micah's summons to the people (ch 1-2)
"Hear, you peoples, all of you" (1:2)

2. Micah's summons to the leaders (ch 3-5)
"Listen, you heads of Jacob and rulers of the house of Israel" (3:1)

3. Micah's summons to the mountains (ch 6-7)
"Hear, you mountains" (6:2)

Each section contains oracles of judgement followed by oracles of hope for the faithful remnant. There is a sharp change between the messages of judgement and messages of restoration and hope without any transitions.

The Shepherd King

The Messianic Shepherd King is mentioned in all three hope sections:

Section 1:
The survivors of Israel will be set together like a sheep in a fold, and the "one who breaks out" will go up before them, their king (2:12-13).

Section 2:
To you, O tower of the flock, the former dominion shall come (4:8). The king / ruler shall come from Bethlehem (5:2-4). He shall stand and feed his flock in the strength of the Lord.

Section 3:
Shepherd your people with your staff, the flock that belongs to you (7:14)

When the wise men came to King Herod, the scribes identified these as predictions of the Messiah:
“And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who is to shepherd my people Israel” (Mt 2:5, quoting Micah 5:2).

The Lawsuit theme

Through their idolatry, Judah had broken the covenant, so God was bringing a lawsuit against them.

1. Initial summons of nation (1:2-7)
Summons of people by Lord (v2)
Coming of the Lord (v3-4)
Charge against Israel and Judah (v5)
Judgement against Samaria and Jerusalem (v6-7)

2. Lawsuit against landowners (2:1-5)

The rich landowners are condemned for seizing fields and houses from their neighbours, leaving them without an inheritance (2:8-9), just as King Ahab seized Naboth's vineyard (1 Kg 21).

3. Three lawsuits against the leadership of the nation (3:1-12)
1. Charge against the unjust rulers (v1-3)
Judgement - Lord will hide from them (v4)
2. Charge against false prophets (v5)
Judgement - disgrace, no visions, no revelation (v6-7)
3. Charge against presumptuous leaders (bribery and corruption) (v9-11)
Judgement - Jerusalem ploughed like a field (v12)

Covenant lawsuit (rib)

4. A full legal case is brought against Judah, with the Lord acting as the plaintiff, Micah as his messenger, the mountains as the witnesses, and Judah as the defendant (6:1-8)

This is one of the best examples in the OT of a covenant lawsuit, known as a 'rib', but pronounced 'reeve'. These were used by empires such as the Hittites and Assyrians, as the suzerain power over their vassal nations. If the vassal king had offended the suzerain king by some act of rebellion, the suzerain sent a written legal document (rib), carried by a messenger. In this, the suzerain laid a legal charge against his vassal who had rebelled against a suzerainty treaty. In the OT, the prophets portrayed Yahweh as the divine suzerain summoning his vassal Israel or Judah to court to hear his verdict for breaking the covenant. The Song of Moses has similar content acting a testimony against the future unfaithfulness of Israel (Deut 32). The prophet Jeremiah also used elements of a covenant lawsuit (Jer ch 2). Micah is the messenger of the Lord, who is the plaintiff, bringing the case to court. The witnesses are the mountains, and Judah is the defendant.

1. Appeal to listen and witnesses summoned

The suzerain appeals for the vassal to listen to him, and summons the earth and sky to act as witnesses. Micah summons the mountains to hear the controversy of the LORD.

"Rise, plead your case before the mountains, and let the hills hear your voice. Hear, you mountains, the controversy of the LORD, and you enduring foundations of the earth; for the LORD has a controversy with his people, and he will contend with Israel." (6:1b-2)

2. Questions and accusations

The case for the prosecution consists of a series of questions implying an accusation of rebellion. In the first question, God asks if they can find any fault in the way he has treated his people.

"O my people, what have I done to you? In what have I wearied you? Answer me!" (6:3)

3. Past benefits and statement of offenses

A reminder of the benefits bestowed upon the vassal by the suzerain in the past, followed by a statement of offences by which the vassal has broken the treaty. God defends the accusation by reminding them of three great things he has done, particularly bringing the nation out of Egypt under great leaders, turning the curse of Balaam into a blessing, and leading them across the River Jordan.

4. Futility of ritual compensations

The second question shows the futility of seeking help through other things, like religious rituals, foreign gods or other nations. Judah tries to defend themselves, asking what sacrifice God will require, and whether God would be pleased with ever-increasing sacrifices.

What what shall I come before the LORD, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? (6:6-7)

The third question shows that what the LORD requires is not any more sacrifices, but to do justice, love kindness and to walk humbly with your God.

Declaration of guilt and threat of judgement (6:9-16)

This has two accusations and two statements of judgement. The first accusation is against injustice and dishonesty, particularly dishonest trading with false weights (v10-12). The penalty for this will be famine, particularly gnawing hunger (v13-15). The second accusation is against the idolatry from the house of Omri and Ahab, which reached Judah through Athaliah, the daughter of Ahab and Jezebel (v16a). The penalty for this will be desolation, implying destruction and exile (v16b).

The mountain / high places theme

Micah uses the common understanding of holy mountains, or high places, which were places of worship for pagan idolatry, but God also had his holy mountain in Jerusalem. “The Lord will come down and tread on the high places of the earth” (1:3), “the mountains will melt ... like wax in the fire” (1:4), because of the transgression of Israel. The transgression of Israel was Samaria, where the golden calves were worshipped, and the high place of Judah is Jerusalem (1:5).

He predicts that Jerusalem will become a heap of ruins, the mountain of the house a wooded height (3:12), and calls the people to “Rise, plead your case before the mountains” (6:1), calling the mountains as witnesses against the people. Micah creates a picture of Yahweh coming and treading across the mountains, crushing the pagan sanctuaries under his feet.

After the judgement, he promises hope, that, “The mountain of the Lord's house shall be established ... People and nations shall stream to it, saying: "Come, let us go up to the mountain of the Lord ..." (4:1). The former dominion shall come to the hill of daughter Zion (4:8), and their boundary will be far extended, from mountain to mountain (7:12).

The faithful remnant

Another important theme of Micah is the faithful remnant. Instead of behaving as God's chosen people should, the nations of Israel and Judah are evil and unjust. Because of their idolatry (1:7), greed (2:1-2), false prophets (3:5-7), social injustice (3:9-10) and presumption (3:11) God pronounces judgement and exile through the prophet Micah. Judgement is coming on the majority of the population who worship other gods and ignore the law of God.

However, there is hope for the faithful few, who are promised salvation and a glorious future. They will come to Mount Zion, where the Lord reigns, and where the coming messianic shepherd king will bring peace and prosperity. The survivors will be gathered together and set together like sheep (2:11) and the 'one who breaks out' will go up before them (2:12). The lame who have been driven away will become a strong remnant with the Lord reigning over them (4:6-7). The one from Bethlehem who is to rule will feed his flock, live and secure (5:2-4), and the victorious remnant will receive blessings like dew and have victory like a lion (5:7-8).

Between the judgement and hope passages are some notable contrasts, where the current situation will be reversed. In the judgement, the mountains will melt like wax (1:5), but in Zion the mountain of the Lord's house will be established as the highest of the mountains (4:1), and peoples and nations will come to the mountain of the Lord (4:2). Currently Jerusalem will be besieged (by the Assyrians), and the ruler humiliated by being struck on the cheek (5:1), but in Zion Jerusalem shall rule Assyria (5:6). All idolatry and false securities will be removed (5:10-15).

Message of the book

Micah is preoccupied with the sufferings of his fellow countrymen in the agricultural areas who are being exploited by the rich landed nobility (6:12). He was not particularly concerned with the political situation. His message was to the common people, dealing with social injustice and personal religion. He cries for social justice (as Amos 5:24), and he pleads for steadfast love (as Hosea 6:6).

No class of people were exempt from his prophetic word. Rulers, priests, prophets and people were all shown to be the cause of the religious, social and moral decay which had affected the heart of the nation (2:2,8-9,11, 3:1-3,5,11). Carnal judges, corrupt priests and false prophets, who oppressed the poor, were all condemned under God's coming judgement (3:12, 4:10, 6:16). Hating false religiosity, he exposed the futility of the religious observances which continued through all the corruption, injustice and inhumanity (6:7-8). Through all this, Micah still brings the hope of restoration and the coming of the Shepherd-King Messiah from Bethlehem.

This is the heart of his message: "He has shown you, O man, what is good, and what does the Lord require of you but to do justice, and to love kindness (mercy), and to walk humbly with your God". (6:8)

There are three important characteristics in this passage: justice, kindness and humility. Micah is calling for justice in human relationships, including fairness and mutual esteem, as a reflection of God's justice. Living in justice leads to righteousness and living according to God's standards. Kindness is the Hebrew word 'Hesed', often translated loving kindness. It describes God's faithfulness to his people through the covenant, as well as describing the love and faithfulness that God requires from his people. The call to humility comes in contrast to the popular presumptuous belief held in Israel of their unconditional security in the land. The exile will teach Israel humility, so that they will depend on God alone.

Micah's message ends with the question based on his own name, "Who is a God like you - pardoning iniquity and passing over the transgression of the remnant of your possession?" (7:18).

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