MICAH INTRODUCTION

INTRODUCTION TO MICAH

THE NAME OF THE BOOK

The book is named after the prophet.
His name is a shortened form of Micaiah (Jdg. 17:1,4; 1 Kgs. 22:13), which meant "who is like YHWH" (BDB 567). Jeremiah 26:18 has the full name in the Hebrew text (i.e. Micaiah). No father is given, which implies a poor, rural, family origin.

CANONIZATION – This book is part of the "latter prophets" (cf. Ecclesiasticus 49:10), which includes Isaiah through Malachi with the exception of Daniel and Lamentations. Micah is mentioned specifically in Ecclus. 48:10.

It is one of "the Twelve," a grouping of minor (relatively short books) prophets (Baba Bathra 14b)
1. Like Isaiah, Jeremiah, and Ezekiel they (the Twelve) fit on one scroll.
2. Their order in the Hebrew Bible reflects the traditional Jewish view (Baba Bathra) of each book's chronology and historical setting.

The order of "the Twelve" or Minor Prophets has been linked by many scholars to a chronological sequence. However, there are problems with this view.

The order of the first six books differ between the MT (Masoretic Hebrew Text) and the LXX (Greek Septuagint):

MT	LXX
Hosea Joel Amos Obadiah Jonah Micah	Hosea Amos Micah Joel Obadiah Jonah

Specific problems related to their order.
1. Internal evidence puts Amos chronologically before Hosea.
2. The date for Joel is highly debated. I list him as an early post-exilic prophet along with Obadiah.
  Special Topic: Post Exilic Chart
  Old Testament TimeIine

GENRE

Although Micah is like Amos in theology, it is different in style. Micah is not the beautiful poetry of Amos, but it has
1. such powerful statements of truth
2. so many specific prophecies (see D. beleow)
It is characterized by messages of judgment and restoration placed side by side with no transitions (like Hosea and Amos), which may reflect a type of Hebrew parallelism (antithetical) developed from Hebrew poetry. Truth is painted in two colors, black and white (similar to the Apostle John's writing style).
Special Topic: Hebrew Poetry, III.
This prophet gave powerful, passionate, insightful messages from YHWH the Covenant God to His covenant people (Judah and Israel).
Special Topic: Prophecy (OT)
Special Topic: Covenant
Micah is a prophet of shocking, specific prediction:
1. the fall of Samaria to Assyria, Micah 1:5-7; 6:9-16
2. the fall of Jerusalem to Neo-Babylon, Micah 1:9-16; 3:12; 4:10-12; 6:9-16
3. the return of the exiled Jewish people (possibly both Israel and Judah), Micah 2:12-13; 5:5b-9; 7:7-20
4. the birth place of the Messiah, Micah 5:2
5. His universal kingdom, Micah 5:4 (also note 2:12-13)
6. the coming faith of Gentile nations, Micah 4:1-5
In a prophetic book such as Micah, who addresses both the northern tribes and southern tribes, it becomes difficult to know which group of tribes he is addressing in a particular strophe. This problem is accentuated because
1. the name Israel can refer to
  1. the northern tribes after the United Monarchy split in 922 B.C.
  2. the collective covenant people, the descendants of the Patriarchs (i.e. Micah 5:3; 7:20)
  3. they both had temples but were involved in idolatry; the civic and religious leaders were evil
  4. the fluxation of the SINGULAR and PLURAL PRONOUNS, so how can one decide which group of tribes Micah or YHWH is addressing?
    
    (1) the naming of the invader
    
    (a) Neo-Babylon in Micah 4:10
    
    (b) Assyria in Micah 5:5,6
    
    (2) the name of the king
    
    (a) kings of Judah, Micah 1:1
    
    (b) kings of Israel, Micah 1:14; 3:9
    
    (i) Omri, Micah 6:16
    
    (ii) Ahab, Micah 6:16
    
    (3) the mentioning of the capital or other cities in the realm
    
    (a) Samaria, Micah 1:5
    
    (b) Zion, Jerusalem, Micah 1:5,9,12,13; 3:10,12; 4:2,7,8,10,11,13
    
    (c) Bethlehem, Micah 5:2
    
    (4) specific mention of the temple in Jerusalem, Mic. 1:2; 3:12; 4:8; 6:6-7
    
    (5) specific mention of the name of the group of tribes
    
    (a) Judah, Micah 1:9
    
    (b) Israel, Micah 2:12; 3:1
  5. Finally, it must be admitted that modern interpreters cannot be dogmatic about this issue

AUTHORSHIP

Traditionally Micah the prophet from Moresheth (Micah 1:1), probably Moresheth-gath (i.e. "possession of Gath," cf. Micah 1:14; Josh. 15:44; 2 Chr. 11:8; 14:9,10; 20:37), about 20 miles southwest of Jerusalem, is seen as author of the entire prophecy or at least the source of the messages (later edited or compiled).
Some modern scholars have attempted to divide the book of Micah among several authors as they have the writings of Moses. However, there is internal evidence that the book has unity:
1. Several chapters begin with the Hebrew term "hear" (shema, BDB 1033, KB 1570, cf. Deut. 6:4), Micah 1:2; 3:1; 6:1. The use of this word may reflect the author's outline of his own prophecies (or an editor's).
2. The pastoral imagery of "shepherds"/"sheep" is used throughout Micah 2:12, 3:2-3; 4:6; 5:4; 7:14.
3. The literary device called "interruption ‒ answer" is characteristic of all sections of the book (cf. Micah 2:5,12; 3:1; 6:6-8; 7:14-15).
4. There are allusions (24 passages) throughout the book to other eight century prophets's words (e.g. Micah 4:1-3 with Isa. 1:2-4, see Zondervan's Pictorial Encyclopedia of the Bible, vol. 4, p. 214).
Micah, in many ways, is similar in personality and message to Amos. Their home towns are only twenty miles apart. They were both men from the country, not involved in the political and power struggles of the royal courts, as Isaiah was. They both identify with the poor, powerless, and socially ostracized. Neither of them was from prophetic families (cf. Micah 3:5-8).'
Micah, living on the coastal plain, would have experienced all of the horrors of Assyria's invasions into Judah. Many of the cities in Micah 1:10-16 are also located on the Shephelah (i.e. coastal plain of Palestine).

DATE

The length and time of Micah's ministry is stated from Micah 1:1, "days of Jothan, Ahaz and Hezekiah" (for the dates of these kings see Special Topic: Kings of the Divided Kingdom). He prophesied about 735-700 B.C. This was after Amos and Hosea, but overlaps the long prophetic ministry of Isaiah.
Jeremiah 26:18 specifically states that he prophesied in the reign of Hezekiah.
Since Micah 1:1 addresses Samaria as well as Jerusalem and Micah 6:1-16 is a court scene predicting the fall of Israel, he must have started prophesying before the fall of Samaria in 722 B.C. Bruce Waltke (Tyndale OT Commentary), asserts that Micah's ministry fell between Amos and Hosea, p. 138.
His ministry also went beyond the fall of Samaria. The book seems to collect messages from throughout his ministry.

HISTORICAL SETTING

The biblical material is found in
1. 2 Kings 14:3-17:6
2. 2 Chr. 25-28
3. Amos
4. Jonah
5. Hosea
6. Isaiah
7. Micah
The simplest summary of the state of idolatry among God's people can be seen in Hosea.
1. Hosea 2:16, "will no longer call Me Baali"
2. Hosea 4:12-14, " . . . daughters play the harlot . . ."
3. Hosea 4:17, "Ephraim is joined to idols; let him alone"
4. Hosea 13:2 "men kiss calves!" (ritual)
Social setting
1. It was a time of economic prosperity and military expansion for both Israel and Judah. However, this prosperity was beneficial only to the wealthy class. The poor were exploited and abused. It almost seems that "the buck and the gun" became idols!
2. The social stability and prosperity of both Israel and Judah are related to several causes.
  1. the long and prosperous reigns of Jeroboam II (786-746 B.C.) in the North and Uzziah (783-742 B.C.) in the South
  2. Assyrians' defeat of Syria by Adad-Nirari III in 802 B.C.; see Special Topic: Kings of Assyria
  3. the lack of conflict between Israel and Judah
  4. the taxation and exploitation of the trade routes from north to south through the land bridge of Palestine caused rapid economic growth, even extravagance for the wealthy class
3. The "Ostraca of Samaria," which is dated during the reign of Jeroboam II, seems to indicate an administrative organization much like Solomon's. This seems to confirm the widening gap between the "haves" and "have nots."
4. The dishonesty of the wealthy is clearly depicted in Amos, who is called "the prophet of social justice." The bribery of the judiciary and the falsification of commercial weights are two clear examples of the abuse that was common apparently in both Israel and Judah.
Religious Setting
1. It was a time of much outward religious activity, but very little true faith. The fertility cults of Canaan had been amalgamated into Israel's religion. The people were idolaters but they called it YHWHism. The trend of God's people toward political alliances had involved them in pagan worship and practices.
2. The idolatry of Israel is spelled out in 2 Kgs. 17:7-18.
  1. In 2 Kgs. 17:8 they followed the worship practices of the Canaanites.
    
    (1) fertility worship (cf. Lev. 18:22-23)
    
    (a) high places, 2 Kgs. 17:9, 10, 11
    
    (b) sacred pillars (Ba'al), 2 Kgs. 17:10, 16
    
    (c) Asherim, 2 Kgs. 17:16, these were wooden
    symbols of the female consort of Ba'al.
    They were either carved stakes or live trees
    representing "the Tree of Life."
    
    (2) divination, 2 Kgs. 17:17. This was condemned
    in Lev. 19-20 and Deut. 18.
  2. In 2 Kgs. 17:16 they continued the worship of the two golden calves, symbolizing YHWH, set up at Dan and Bethel by Jeroboam I (1 Kgs. 12:28-29).
  3. In 2 Kgs. 17:16 they worshiped the astral deities of Babylon: sun, moon, stars, and constellations.
  4. In 2 Kgs. 17:18 they worshiped the Phoenician fertility fire god, Molech, by sacrificing their children (cf. Lev. 18:21; 20:2-5). This practice is called molech; it was not the name of the god.
3. Ba'alism (cf. W. F. Albright's Archaeology and the Religion of Israel, p. 82ff)
  1. Our best archaeological source is "Ba'al Epic from Ugarit."
    
    (1) It depicts Ba'al as a seasonal dying and rising
    god. He was defeated by Mot and confined
    to the underworld. All life on earth ceased.
    But, helped by the female goddess (Anat),
    Ba'al rises and defeats Mot (i.e. god of the
    afterlife) each spring. He was the major
    fertility deity who was worshiped by imitation
    magic (i.e. ritrual sexual activity).
    
    (2) He was also known as "Hadad" in Syria.
  2. El is the chief deity of the Canaanite pantheon, but Ba'al's popularity usurped his place.
  3. Israel was greatly influenced by Tyrian Ba'alism through Jezebel who was the King of Tyre's daughter. She was chosen by Omri for his son, Ahab's wife.
  4. In Israel Ba'al was worshiped at local high places. He was symbolized by an uplifted stone. His consort, Asherah, is symbolized by a carved stake symbolizing "the Tree of Life."
4. Several sources and types of idolatry are mentioned.
  1. The golden calves at Bethel and Dan set up by Jeroboam I to worship YHWH.
  2. The worship of the Tyrian fertility god and goddess at local high places.
  3. The necessary idolatry involved in political alliances of that day.
Brief summary of the invasions of Assyria and Babylon during the eighth century which affected Palestine.
1. The five eighth-century prophets were active during the rise of the Tigris-Euphrates empire of Assyria. God would use this cruel nation to judge His people, particularly Israel.
  1. The specific incident was the formation of a trans-Jordan political and military alliance known as the "Syro-Ephramatic League" (735 B.C.). Syria and Israel tried to force Judah to join them against Assyria. Instead Ahaz sent a letter to Assyria for help. The first powerful empire-minded Assyrian king, Tiglath-Pileser III (745-727 B.C.), responded to the military challenge and invaded Syria (see Special Topic: Kings of Assyria).
  2. Later, Assyria's puppet king, Hoshea (732-722 B.C.), in Israel also rebelled, appealing to Egypt. Shalmaneser V (727-722 B.C.) invaded Israel again. He died before Israel was subdued but his successor, Sargon II (722-705 B.C.), captured Israel's capital of Samaria in 722 B.C. Assyria deported over 27,000 Israelites on this occasion as Tiglath-Pileser III had exiled thousands earlier in 732 B.C.
2. After Ahaz's death (735-715 B.C.) another military coalition was formed by the trans-Jordan countries and Egypt against Assyria (714-711 B.C.). It is known as the "Ashdod Rebellion." Many Judean cities were destroyed when Assyria invaded again. Initially Hezekiah supported this coalition, but later withdrew his support.
3. However, another coalition again tried to take advantage of the death of Assyria's powerful king, Sargon II, in 705 B.C., along with the many other rebellions which occurred throughout the Assyrian empire.
  1. Hezekiah fully participated in this rebellion. In light of this challenge Sennacherib (705-681 B.C.) invaded (701 B.C.) Palestine and camped near the city of Jerusalem (2 Kings 18-19; Isaiah 36-39), but his army was miraculously destroyed by YHWH.
  2. There is some question among scholars as to how many times Sennacherib invaded Palestine (e.g. John Bright has one invasion in 701 B.C. and another possible one in 688 B.C., cf. The History of Israel, p. 270).
  3. Hezekiah was spared an Assyrian takeover, but because of his prideful exhibition of the treasures of Judah to the Neo-Babylonian delegation, Isaiah predicted Judah's fall to Babylon (Isa. 39:1-8). Jerusalem fell to Nebuchadnezzar II in 587-586 B.C.
4. Isaiah specifically predicted the restoration of YHWH's people under Cyrus II, the Medo-Persian ruler (Isa. 41:2-4; 44:28; 45:1; 56:11). Nineveh (capital of Assyria) fell in 612 B.C. to Neo-Babylon, but the city of Babylon fell in 539 B.C. to Cyrus' army.
  In 538 B.C. Cyrus issued a decree that all exiled people, including the Jews, could return home. He even provided funds from his treasury for the rebuilding of the national temples. He was a superstitious person and wanted all the gods to favor him.
  Special Topic: Kings of Assyria
  Special Topic: Kings of the Divided Monarchy
The Jewish Study Bible makes an interesting comment, " The name Sennacherib does not occur anywhere, the disaster is not particularly associated with the name of any Judahite king, nor is the world of the text directly associated with chronological information. These features are not the result of chance. The book of Micah does not set any of its literary units in a narrowly marked historical period. The result is a literary work that may be read in general terms because it down-plays particular historical situations" (p. 1207).

LITERARY UNITS

This book is characterized by abrupt changes: Micah 2:5,12; 3:1; 6:6-8; 7:14-15. The author switches from judgment to salvation oracles, compare Micah 2:10-11 with Micah 2:12-13. This demonstrates a literary technique (possibly Hebrew parallelism borrowed from Hebrew poetry and not a chronological order.
Special Topic: Hebrew Poetry, III)
Basic Outline
1. The coming judgment upon the people of YHWH, Micah 1:1-16
  1. exile of the north, Micah 1:5-7
  2. exile of the south, Micah 1:9-16 (i.e. 3:1-12)
2. the punishment and restoration of the people of YHWH, Micah 2:1-13
  1. social sins of the wealthy, Micah 2:1-11
  2. future hope, Micah 2:12-13
3. the leadership of the people of YHWH (i.e. Judah) condemned, Micah 3:1-12
  1. civic leaders, Micah 3:1-4, 9, 11
  2. prophets, Micah 3:5-7, (the true prophet, Micah 3:8), Micah 3:11
  3. priest, Micah 3:11
  4. consequences, Micah 3:12 (cf. Micah 4:10)
4. the restored future glory of the people of YHWH, Micah 4-5
  1. universal invitation for all nations, Micah 4:1-5
  2. invitation to the lame, outcast, and weak, Micah 4:6-8
  3. the believing community attacked but victorious, Micah 4:9-13
  4. the coming of the Messiah, Micah 5:1-5a
  5. future victory over Assyria, Micah 5:5b-9
  6. the current judgment of the people of God, Micah 5:1, 10-15
5. YHWH brings His people to court, Micah 6
  1. the prophet speaks for God, Micah 6:1-5
  2. the people of God respond, Micah 6:6-7
  3. the prophet answers for God, Micah 6:8
  4. God's judgment falls on the capital city of His people: either Jerusalem and/or Samaria, Micah 6:9-16
6. YHWH's condemnation and promised blessing of His people continued, Micah 7
  1. the people of God's ongoing social sins, Micah 7:1-6
  2. the people of God's future leader will be like God, Micah 7:14-20
    (see R. K. Harrison, Introduction to the Old Testament, p. 919.)
Alternate outline from J. T. Willis, quoted by Bruce Waltke (Tyndale OT Commentaries), pp. 144-145
1. three parallel sections following the same pattern of judgment and hope
  1. each section starts with "hear" (cf. Micah 1:2; 3:1; 6:1)
  2. each section uses the "shepherding" terminology (cf. Micah 2:12; 4:8; 5:4; 7:14)
2. the sections are
  1. Micah 1:2 - 2:13
  2. Micah 3:1 - 5:15
  3. Micah 6:1 - 7:20
    Bruce Waltke (Tyndale OT Commentaries), vol. 23a, follows J. T. Willis' basic outline and adds subtopics (p. 150.)
3. The Heading
  1. Judgment and deliverance (Micah 1:2-2:13)
    
    (1) Samaria to be leveled (Mic. 1:2-7)
    
    (2) lament over the towns of Judah (Mic. 1:8-16)
    
    (3) land barons sentenced to exile (Mic. 2:1-5)
    
    (4) polemic against false prophets (Mic. 2:6-11)
    
    (5) a remnant survives in Zion (Mic. 2:12-13)
  2. False leaders denounced, a righteous king promised (Mic. 3:1-5:15)
    
    (1) shepherds turned cannibals (Mic. 3:1-4)
    
    (2) prophets who preach for profit (Mic. 3:5-8)
    
    (3) Jerusalem to be leveled (Mic. 3:9-12)
    
    (4) Zion to be exalted (Mic. 4:1-5)
    
    (5) the lame become strong (Mic. 4:6-7)
    
    (6) Jerusalem's dominion restored (Mic. 4:8)
    
    (7) God's secret strategy (Mic. 4:9-13)
    
    (8) the once and future king (Mic. 5:1-6)
    
    (9) a fragrance of life, a smell of death (Mic. 5:7-9)
    
    (10) the Lord protects his kingdom (Mic. 5:10-15)
  3. Hope in darkness (Micah 6:1-7:20)
    
    (1) How to stay alive (Micah 6:1-8)
    
    (2) Curses fulfilled (Micah 6:9-16)
    
    (3) The ship of state breaks apart (Micah 7:1-7)
    
    (4) Song of victory (Micah 7:8-20)

MAIN TRUTHS

Micah, like Amos, condemned the social sins of the wealthy and powerful covenant people (cf. Micah 2 ‒ 3).
Micah, like Hosea, condemned the religious apostasy of the covenant people's leaders, both civil and religious (i.e. prophets and priests, Micah 3:11).
Micah predicted the shocking invasion, fall, and exile of both Israel (cf. Micah 1:5-7; 6:9-16) and Judah (cf. Micah 1:9-16; 3:12; 4:10-12; 6:9-16) because of their idolatry and covenant infidelity.
YHWH is just. His people will be punished. He is also gracious and faithful to His covenant, His people (remnant) will be redeemed and restored (cf. Micah 2:12-13; 5:5b-9; 7:7-20). This is the tension between an unconditional covenant and a conditional covenant.
Special Topic: Characteristics of Israel's God
Special Topic: Remnant (three senses)
Special Topic: Covenant
YHWH wants His people to reflect His character (Micah 6:8), not faithless ritual (Micah 6:6-7).
Special Topic: YHWH's Eternal Redemptive Plan
Israel, Judah, and believing Gentiles will be blessed through the coming Messiah to be born in Bethlehem (Micah 5:2,4). This new leader will be like YHWH.