MICAH מיכה

The book of Micah is the sixth of the twelve minor prophets in the Hebrew Bible. It records the sayings of Micah, whose name is Mikayahu (Hebrew: מִיכָיָ֫הוּ), an 8th-century BCE prophet from the village of Moresheth in Judah (Hebrew name from the opening verse: מיכה המרשתי).

The book has three major divisions, chapters 1–2, 3–5 and 6–7, each introduced by the word “hear,” with a pattern of alternating announcements of doom and expressions of hope within each division. Micah reproaches unjust leaders, defends the rights of the poor against the rich and powerful; while looking forward to a world at peace centered on Zion under the leadership of a new Davidic monarch.

While the book is relatively short, it includes lament (1.8–16; 7.8–10), theophany (1.3–4), hymnic prayer of petition and confidence (7.14–20), and the “covenant lawsuit” (6.1–8), a distinct genre in which Yahweh (God) sues Israel for breach of contract of the Mosaic covenant.

The prophet Micah came from the small town of Moresheth, southwest of Jerusalem. His message is intended primarily for the southern kingdom of Judah (Judah was the name of Jacob’s fourth son and one of the 12 tribes.), though he also makes reference to the northern kingdom of Israel (the nation had split into two kingdoms after the death of Solomon).

In his first oracle (1:2-7) Micah predicts the fall of the northern kingdom. That would date the beginning of his prophetic ministry when Samaria fell to the Assyrians. From that time on, only the southern kingdom of Judah remained, until it was destroyed by the Babylonians.

Micah expected that Judah would follow the fate of Israel and predicted that Jerusalem, the holy city that God had chosen for the temple, would be wiped off the face of the earth. For those holding to the assurance that God would never break promises to protect the king and the temple, these words would have been a great shock, probably thought to demonstrate a lack of faith on Micah’s part. Micah spoke harshly to prophets, seers, and priests who told people what they wanted to hear–the reassuring words of God’s promises–and not the reality that Judah’s fate could soon follow that of Israel.

Micah was wrong (or before his time) in his timing and exaggerated in his picture of the complete annihilation of Jerusalem–which, of course, like most Old Testament prophecies, is poetic in nature. Jerusalem was destroyed, but not until more than a century after Micah’s time. And it recovered and has continued to survive as a city, even to the present day.

Though much of Micah’s message warns about what is coming immediately, there are also passages of hope, probably directed later to the people who were in exile or returning from exile. Micah himself was more concerned about the immediate danger than the hope that would follow the catastrophe. But the book speaks to subsequent generations as well.

For those who were living through exile or later, Micah’s prophecies of doom could help make sense of the destruction. This was God’s justice after all. The words continued to serve as an ongoing warning that actions have consequences and that God’s people should not again invite such disaster through actions of disloyalty and injustice.

The book of Micah serves to alternate between oracles of destruction and hope. He tackles three separate cycles in this book:

First: God will judge and then restore both kingdoms. We can see the judgment here: Micah 1:2-2:13, but a remnant receives restoration at the end of that passage in Micah 2:12-13.

Second: Judah’s leaders fall under a harsh penalty but hope still lasts for the Israelites. Rulers such as Ahaz and false prophets were rampant during his day, and lead the people astray (Micah 3), but God would judge them harshly for their actions.

We see the hope for God’s people in Micah 4-5, when the mountain of the house of the Lord is established. In other words, instead of pining after false gods, the Israelites will worship God. Hope also arises when God rescues his people (Micah 4:6-13), and Micah foreshadows Christ in Micah 5, telling the readers this Savior will be born in Bethlehem.

Third: Micah’s lawsuit against the people in Israel continues. God reminds Israel how many times he has rescued them before, and yet they do not remain loyal to him. This cycle is particularly interesting because he discusses hypocrisy that can arise from the law. People of Israel thought they could go through the motions and offer sacrifices to appease God, but God is saying, “That’s not the point. I want your love and loyalty, not burnt animals” (Micah 6).

At the broadest level, Micah can be divided into three roughly equal parts:

• Judgment against the nations and their leaders
• Restoration of Zion (chapters 4–5, probably exilic and post-exilic, together with the next section);
• God’s lawsuit against Israel and expression of hope (chapters 6–7).

Within this broad three-part structure are a series of alternating oracles of judgment and promises of restoration:

• 1.1 Superscription
• 1.2–2.11 Oracles of judgment
• 2.12–13 Oracles of restoration
• 3.1–12 Oracles of judgment
• 4.1–5.15 Oracles of restoration
• 6.1–7.6 Oracles of judgment
• 7.7–20 Oracles of restoration

Subsections:

• The Heading (1:1): As is typical of prophetic books, an anonymous editor has supplied the name of the prophet, an indication of his time of activity, and an identification of his speech as the “word of Yahweh”, a generic term carrying a claim to prophetic legitimacy and authority. Samaria and Jerusalem are given prominence as the foci of the prophet’s attention.
• Judgment against Samaria (1:2–7): Drawing upon ancient traditions for depicting a theophany, the prophet depicts the coming of Yahweh to punish the city, whose sins are idolatry and the abuse of the poor.
• Warnings to the cities of Judah (1:8–16): Samaria has fallen, Judah is next. Micah describes the destruction of the lesser towns of Judah (referring to the invasion of Judah by Sennacherib, 701 BCE). For these passages of doom on the various cities, paronomasia is used. Paronomasia is a literary device which ‘plays’ on the sound of each word for literary effect. For example, the inhabitants of Beth-le-aphrah (“house of dust”) are told to “roll yourselves in the dust.” 1:14. Though most of the Paronomasia is lost in translation, it is the equivalent of ‘Ashdod shall be but ashes,’ where the fate of the city matches its name.
• Misuse of power denounced (2:1–5): Denounces those who appropriate the land and houses of others. The context may be simply the amassing wealth for its own sake, or could be connected with the militarisation of the region for the expected Assyrian attack.
• Threats against the prophet (2:6–11): The prophet is warned not to prophesy. He answers that the rulers are harming God’s people, and want to listen only to those who advocate the virtues of wine.
• A later promise (2:12–13): These verses assume that judgement has already fallen and Israel is already scattered abroad.
• Judgment on wicked Zion (3:1–4): Israel’s rulers are accused of gaining more wealth at the expense of the poor, by any means. The metaphor of flesh being torn illustrates the length to which the ruling classes and socialites would go to further increase their wealth. Prophets are corrupt, seeking personal gain. Jerusalem’s rulers believe that God will always be with them, but God will be with his people, and Jerusalem will be destroyed.
• Zion’s future hope (4:1–5): This is a later passage, almost identical with Isaiah 2:2–4. Zion (meaning the Temple) will be rebuilt, but by God, and based not on violence and corruption but on the desire to learn God’s laws, beat swords to ploughshares and live in peace.
• Further promises to Zion (4:6–7): This is another later passage, promising Zion that she will once more enjoy her former independence and power.
• Deliverance from Distress in Babylon (4:9–5:1): The similarities to Isaiah 41:15–16 and the references to Babylon suggest the period of this material, although it is unclear whether a period during or after the siege of 586 is meant. Despite their trials, God will not desert his people.
• The promised ruler from Bethlehem (5:1–14): This passage is usually dated to the exile. Although chapters 4:9–10 have said that there is “no king in Zion”, these chapters predict the coming Messiah will emerge from Bethlehem, the traditional home of the Davidic monarchy, to restore Israel. Assyria will be stricken, and Israel’s punishment will lead to the punishment of the nations.
• A Covenant lawsuit (6:1–5): Yahweh accuses Israel (the people of Judah) of breaking the covenant through their lack of justice and honesty, after the pattern of the kings of Israel (northern kingdom).
• Torah Liturgy (6:6–8): Micah speaks on behalf of the community asking what they should do in order to get back on God’s good side. Micah then responds by saying that God requires only “to do justice, and to love mercy, and to walk humbly with your God.” Thus declaring that the burnt offering of both animals and humans (which may have been practiced in Judah under Kings Ahaz and Manasseh) is not necessary for God.
• The City as a Cheat (6:9–16): The city is reprimanded for its dishonest trade practices.
• Lament (7:1–7): The first passage in the book in the first person: whether it comes from Micah himself is disputed. Honesty and decency have vanished, families are filled with strife.
• A song of fallen Jerusalem (7:8–10): The first person voice continues, but now it is the city who speaks. She recognises that her destruction is deserved punishment from God. The recognition gives grounds for hope that God is still with her.
• A prophecy of restoration (7:11–13): Fallen Jerusalem is promised that she will be rebuilt and that her power will be greater than ever (a contrast with the vision of peace in 4:1–5).
• A prayer for future prosperity (7:14–17): The mood switches from a request for power to grateful astonishment at God’s mercy.

Micah was particularly aware of the greed of the wealthy, and he speaks boldly against social injustice. He was also a firm opponent of Ahaz‘ soft policy toward idolatry, believing instead that Yahweh alone must be worshiped by His people. Micah’s prophecies provide a dire warning that Judah will face destruction by the Assyrian menace if it does not repent. The Book of Micah—whether written in total by the prophet himself or added to by later writers—also provides a message of hope for redemption and the coming of a new ruler who would make Judah great among the nations.

After denouncing the northern kingdom of Israel for its toleration of idolatry at its high places, he asks: “What is Judah’s high place? Is it not Jerusalem?” (1:5), possibly a denunciation of Ahaz’ decision to remodel the Temple along Assyrian lines. Turning to issues of social justice, he curses those in power who “plot evil on their beds,” (2:1) while in verses 3:1-3, he indicts the leaders of Judah, declaring: “you ought to know what is right, but you hate good and love evil.”

Micah recognized power as a God-given responsibility but saw, instead of thanksgiving and acts of love and mercy, the powerful conniving to maintain their wealth and further subjugate those of lesser status. He aimed his criticism not only at the politically powerful but also at the religious establishment. At the time, certain other prophets urged Micah to keep silent on the issue of injustice, but Micah excoriated them for their hypocrisy. Neither prophet, nor priest, nor ruler was exempt from his criticism:

“Her leaders judge for a bribe,

her priests teach for a price,

and her prophets tell fortunes for money.

Yet they lean upon the Lord and say,

“Is not the Lord among us? No disaster will come upon us.”

Therefore because of you, Zion will be plowed like a field,

Jerusalem will become a heap of rubble,

the Temple hill a mound overgrown with thickets.” (3:11-12)

Micah condemned religious practice when it was not combined with ethical performance (3:9–10, 6:3–5, 6–8). The book’s middle chapters provide the hope of redemption and the coming of a messianic king. Fervently, yet concisely, it speaks to the issues of the day in terms of the nation’s covenant obligations with the God of Israel.