Text -- Micah 1:9 (NET)

1:9 For Samaria’s disease is incurable. It has infected Judah; it has spread to the leadership of my people and has even contaminated Jerusalem!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Mic 1:9

The wounds of Samaria, her own sins, and God's just displeasure.

Wesley: Mic 1:9

The contagion of her sins, and the indignation of God against it, have reached to Judah also, yea, to Jerusalem.

JFB: Mic 1:9

Her case, politically and morally, is desperate (Jer 8:22).

JFB: Mic 1:9

The wound, or impending calamity (compare Isa 10:28).

JFB: Mic 1:9

The evil is no longer limited to Israel. The prophet foresees Sennacherib coming even "to the gate" of the principal city. The use of "it" and "he" is appropriately distinct. "It," the calamity, "came unto" Judah, many of the inhabitants of which suffered, but did not reach the citizens of Jerusalem, "the gate" of which the foe ("he") "came unto," but did not enter (Isa 36:1; Isa 37:33-37).

Clarke: Mic 1:9

Her wound is incurable - Nothing shall prevent their utter ruin, for they have filled up the measure of their iniquity

Clarke: Mic 1:9

He is come - even to Jerusalem - The desolation and captivity of Israel shall first take place; that of Judah shall come after.

Calvin: Mic 1:9

He afterwards subjoins, that the wounds vault be grievous; but he speaks as of what was present, Grievous, he says, are the wounds Grievous means properly full of grief; others render it desperate or incurable, but it is a meaning which suits not this place; for אנושה , anushe, means what we express in French by douloureuse. The wounds, then, are full of grief: for it came, (something is understood; it may suitably be referred to the enemy, or, what is more approved, to the slaughter) — It came then, that is, the slaughter, ⁶⁸ to Judah; it has reached to the gate of my people, even to Jerusalem itself. He says first, to Judah, speaking of the land; and then he confines it to the cities; for when the gates are closed up against enemies, they are forced to stop. But the Prophet says, that the cities would be no hindrance to the enemies to approach the very gates and even the chief city of Judah, that is, Jerusalem; and this, we know, was fulfilled. It is the same then as though he said that the whole kingdom of Israel would be so laid waste, that their enemies would not he content with victory, but would proceed farther and besiege the holy city: and this Sennacherib did. For after having subverted the kingdom of Israel, as though it was not enough to draw the ten tribes into exile, he resolved to take possession of the kingdom of Judah; and Jerusalem, as Isaiah says, was left as a tent. We hence see that the threatening of the Prophet Micah were not in vain. It now follows —

Defender: Mic 1:9

Micah could also foresee the future time when the same Assyrian invaders would come to the very "gate of my people, even to Jerusalem" during the later reign of Hezekiah (2Ki 18:17)."

TSK: Mic 1:9

her wound is incurable : or, she is grievously sick of her wounds, Isa 1:5, Isa 1:6; Jer 15:18, Jer 30:11-15

it : 2Ki 18:9-13; Isa 8:7, Isa 8:8

he : Mic 1:12; 2Chr. 32:1-23; Isa 10:28-32, Isa 37:22-36

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mic 1:9

For her - Samaria’ s

Wound - o , (literally, her wounds, or strokes, (the word is used especially of those inflicted by God, (Lev 26:21; Num 11:33; Deu 28:59, Deu 28:61, etc.) each, one by one,) is incurable The idiom is used of inflictions on the body politic (Nahum 3 ult.; Jer 30:12, Jer 30:15) or the mind , for which there is no remedy. The wounds were very sick, or incurable, not in themselves or on God’ s part, but on Israel’ s. The day of grace passes away at last, when man has so steeled himself against grace, as to be morally dead, having deadened himself to all capacity of repentance.

For it is come unto - (quite up to) Judah; he, (the enemy,) is come (literally, hath reached, touched,) to (quite up to) the gate of my people, even to (quite up to) Jerusalem Jerome: "The same sin, yea, the same punishment for sin, which overthrew Samaria, shall even come unto, quite up to Judah. Then the prophet suddenly changes the gender, and, as Scripture so often does, speaks of the one agent, the center and impersonation of the coming evil, as sweeping on over Judah, quite up to the gate of his people, quite up to Jerusalem. He does not say here, whether Jerusalem would be taken; and so, it seems likely that he speaks of a calamity short of excision. Of Israel’ s wounds only he here says, that they are incurable; he describes the wasting of even lesser places near or beyond Jerusalem, the flight of their inhabitants. Of the capital itself he is silent, except that the enemy reached, touched, struck against it, quite up to it. Probably, then, he is here describing the first visitation of God, when 2Ki 18:13 Sennacherib came up against all the fenced cities of Judah and took them, but Jerusalem was spared. God’ s judgments come step by step, leaving time for repentance. The same enemy, although not the same king, came against Jerusalem who had wasted Samaria. Samaria was probably as strong as Jerusalem. Hezekiah prayed; God heard, the Assyrian army perished by miracle; Jerusalem was respited for 124 years.

Poole: Mic 1:9

Her wound is incurable the wounds of Samaria and the ten tribes; her own sins, God’ s just displeasure, and the enemy’ s rage have deeply wounded her, she is senseless, impenitent, and furious against her Physician, and she shall at last die by sword, famine, pestilence, and captivity.

It is come unto Judah the contagion of her sins, and the indignation of God against it, and the enemy’ s successes, viz. Sennacherib’ s, or Nebuchadnezzar’ s, like a flood have reached to Judah also; and this is the reason why the prophet foretells such mourning, and is willing to personate it to awaken both kingdoms to repent and turn to God.

He is come the insulting, conquering, and cruel enemy, or, in the neuter gender, it, i.e. the evil, is come, i.e. in the prophetic style, will certainly and suddenly come.

Unto the gate of my people either signifying the Assyrians besieging Jerusalem, as Sennacherib son of Shalmaneser did some few years after the sack of Samaria, or else by

gate of my people is meant the city where the sovereign court of judicature to the whole kingdom is, denoting the victories of the Assyrian over the rest of the kingdom of Judah, or else the victories of Nebuchadnezzar.

Even to Jerusalem: this seems added to explain the former phrase.

Gill: Mic 1:9

For her wound is incurable,.... Or her "stroke is desperate" ^e. The ruin of Samaria, and the ten tribes, was inevitable; the decree being gone forth, and they hardened in their sins, and continuing in their impenitence; and their destruction was irrevocable; they were not to be restored again, nor are they to this day; nor will be till the time comes that all Israel shall be saved: or "she is grievously sick of her wounds"; just ready to die, upon the brink of ruin, and no hope of saving her; this is the cause and reason of the above lamentation of the prophet: and what increased his grief and sorrow the more was,

for it is come unto Judah; the calamity has reached the land of Judah; it stopped not with Israel or the ten tribes, but spread itself into the two tribes of Judah and Benjamin; for the Assyrian army, having taken Samaria, and carried Israel captive, in a short time, about seven or eight years, invaded Judea, and took the fenced cities of Judah in Hezekiah's time, in which Micah prophesied;

he is come unto the gate of my people, even to Jerusalem; Sennacherib, king of Assyria, having taken the fenced cities, came up to the very gates of Jerusalem, and besieged it, where the courts of judicature were kept, and the people resorted to, to have justice done them; and Micah, being of the tribe of Judah, calls them his people, and was the more affected with their distress.

Commentary -- Verse Notes / Footnotes

NET Notes: Mic 1:9

¹ tn Heb “her”; the referent (Samaria) has been specified in the translation for clarity.

² tc The MT reads the plural “wounds”; the singular is read by the LXX, Syriac, and Vg.

tn Or “wound.”

³ tn Heb “come to.”

⁴ tn Or “reached.”

⁵ tn Heb “the gate.” Kings and civic leaders typically conducted important business at the city gate (see 1 Kgs 22:10 for an example), and the term is understood here to refer by metonymy to the leadership who would be present at the gate.

⁶ tn Heb “to Jerusalem.” The expression “it has contaminated” do not appear in the Hebrew text, but have been supplied to fill out the parallelism with the preceding line.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

Commentary -- Verse Range Notes

TSK Synopsis: Mic 1:1-16

1 The time when Micah prophesied.

2 He shews the wrath of God against Jacob for idolatry.

10 He exhorts to mourning.

MHCC: Mic 1:8-16

The prophet laments that Israel's case is desperate; but declare it not in Gath. Gratify not those that make merry with the sins or with the sorrows of God's Israel. Roll thyself in the dust, as mourners used to do; let every house in Jerusalem become a house of Aphrah, " a house of dust." When God makes the house dust it becomes us to humble ourselves to the dust under his mighty hand. Many places should share this mourning. The names have meanings which pointed out the miseries coming upon them; thereby to awaken the people to a holy fear of Divine wrath. All refuges but Christ, must be refuges of lies to those who trust in them; other heirs will succeed to every inheritance but that of heaven; and all glory will be turned into shame, except that honour which cometh from God only. Sinners may now disregard their neighbours' sufferings, yet their turn to be punished will some come.

Matthew Henry: Mic 1:8-16

We have here a long train of mourners attending the funeral of a ruined kingdom.

I. The prophet is himself chief mourner (Mic 1:8, Mic 1:9): I will wail and howl; I will go stripped and naked, as a man distracted with grief. The prophets usually expressed their own grief for the public grievances, partly to mollify the predictions of them, and to make it appear that is was not out of ill-will that they denounced the judgments of God (so far were they from desiring the woeful day that they dreaded it more than any thing), partly to show how very dreadful and mournful the calamities would be, and to stir up in the people a holy fear of them, that by repentance they might turn away the wrath of God. Note, We ought to lament the punishments of sinners as well as the sufferings of saints in this world; the weeping prophet did so (Jer 9:1); so did this prophet. He makes a wailing like the dragons, or rather the jackals, ravenous beasts that in those countries used to meet in the night, and howl, and make hideous noises; he mourns as the owls, the screech-owls, or ostriches, as some read it. Two things the prophet here thus dolefully laments: - 1. That Israel's case is desperate: Her wound is incurable; it is ruin without remedy; man cannot help her; God will not, because she will not by repentance and reformation help herself. There is indeed balm in Gilead and a physician there; but they will not apply to the physician, nor apply the balm to themselves, and therefore the wound is incurable. 2. That Judah likewise is in danger. The cup is going round, and is now put into Judah's hand: The enemy has come to the gate of Jerusalem. Soon after the destruction of Samaria and the ten tribes, the Assyrian army, under Sennacherib, laid siege to Jerusalem, came to the gate, but could not force their way any further; however, it was with great concern and trouble that the prophet foresaw the fright, so dearly did he love the peace of Jerusalem.

II. Several places are here brought in mourning, and are called upon to mourn; but with this proviso, that they should not let the Philistines hear them (Mic 1:10): Declare it not in Gath; this is borrowed from David's lamentation for Saul and Jonathan (2Sa 1:20), Tell it not in Gath, for the uncircumcised will triumph in Israel's tears. Note, One would not, if it could be helped, gratify those that make themselves and their companions merry with the sins or with the sorrows of God's Israel. David was silent, and stifled his griefs, when the wicked were before him, Psa 39:1. But, though it may be prudent not to give way to a noisy sorrow, yet it is duty to admit a silent one when the church of God is in distress. " Roll thyself in the dust "(as great mourners used to do) "and so let the house of Judah and every house in Jerusalem become a house of Aphrah, a house of dust, covered with dust, crumbled into dust."When God makes the house dust it becomes us to humble ourselves under his mighty hand, and to put our mouths in the dust, thus accommodating ourselves to the providences that concern us. Dust we are; God brings us to the dust, that we may know it, and own it. Divers other places are here named that should be sharers in this universal mourning, the names of some of which we do not find elsewhere, whence it is conjectured that they are names put upon them by the prophet, the signification of which might either indicate or aggravate the miseries coming upon them, thereby to awaken this secure and stupid people to a holy fear of divine wrath. We find Sennacherib's invasion thus described, in the prediction of it, by the impressions of terror it should make upon the several cities that fell in his way, Isa 10:28, Isa 10:29, etc. Let us observe the particulars here, 1. The inhabitants of Saphir, which signifies neat and beautiful ( thou that dwellest fairly, so the margin reads it), shall pass away into captivity, or be forced to flee, stripped of all their ornaments and having their shame naked. Note, Those who appear ever so fine and delicate know not what contempt they may be exposed to; and the more grievous will the shame be to those who have been inhabitants of Saphir. 2. The inhabitants of Zaanan, which signifies the country of flocks, a populous country, where the people are as numerous and thick as flocks of sheep, shall yet be so taken up with their own calamities, felt or feared, that they shall not come forth in the mourning of Bethezel, which signifies a place near, shall not condole with, nor bring any succour to, their next neighbours in distress; for he shall receive of you his standing; the enemy shall encamp among you, O inhabitants of Zaanan! shall take up a station there, shall find footing among you. Those may well think themselves excused from helping their neighbours who find they have enough to do to help themselves and to hold their own. 3. As for the inhabitants of Maroth (which, some think, is put for Ramoth, others that it signifies the rough places ), they waited carefully for good, and were grieved for the want of it, but were disappointed; for evil came from the Lord unto the gate of Jerusalem, when the Assyrian army besieged it, Mic 1:12. The inhabitants of Maroth might well overlook their own particular grievances when they saw the holy city itself in danger, and might well overlook the Assyrian, that was the instrument, when they saw the evil coming from the Lord. 4. Lachish was a city of Judah, which Sennacherib laid siege to, Isa 36:1, Isa 36:2. The inhabitants of that city are called to bind the chariot to the swift beast, to prepare for a speedy flight, as having no other way left to secure themselves and their families; or it is spoken ironically: "You have had your chariots and your swift beasts, but where are they now?"God's quarrel with Lachish is that she is the beginning of sin, probably the sin of idolatry, to the daughter of Zion (Mic 1:13); they had learned it from the ten tribes, their near neighbours, and so infected the two tribes with it. Note, Those that help to bring sin into a country do but thereby prepare for the throwing of themselves out of it. Those must expect to be first in the punishment who have been ringleaders in sin. The transgressions of Israel were found in thee; when they came to be traced up to their original they were found to take rise very much from that city. God knows at whose door to lay the blame of the transgressions of Israel, and whom to find guilty. Lachish, having been so much accessory to the sin of Israel, shall certainly be reckoned with: Thou shalt give presents to Moresheth-gath, a city of the Philistines, which perhaps had a dependence upon Gath, that famous Philistine city; thou shalt send to court those of that city to assist thee, but it shall be in vain, for (Mic 1:14) the houses of Achzib (a city which joined to Mareshah, or Moresheth, and is mentioned with it, Jos 15:44) shall be a lie to the kings of Israel; though they depend upon their strength, yet they shall fail them. Here there is an allusion to the name. Achzib signifies a lie, and so it shall prove to those that trust in it. 5. Mareshah, that could not, or would not, help Israel, shall herself be made a prey (Mic 1:15): " I will bring a heir (that is, an enemy) that shall take possession of thy lands, with as much assurance as if he were heir at law to them, and he shall come to Adullam, and to the glory of Israel, that is, to Jerusalem the head city;"or " The glory of Israel shall come to be as Adullam, a poor despicable place;"or, "The king of Assyria, whom Israel had gloried in, shall come to Adullam, in laying the country waste."6. The whole land of Judah seems to be spoken to (Mic 1:16) and called to weeping and mourning: " Make thee bald, by tearing thy hair and shaving thy head; poll thee for thy delicate children, that had been tenderly and nicely brought up; enlarge thy baldness as the eagle when she casts her feathers and is all over bald; for they have gone into captivity from thee, and are not likely to return; and their captivity will be the more grievous to them because they have been brought up delicately and have not been inured to hardship."Or this is directed particularly to the inhabitants of Mareshah, as Mic 1:15. That was the prophet's own city, and yet he denounces the judgments of God against it; for it shall be an aggravation of its sin that it had such a prophet, and knew not the day of its visitation. Its being thus privileged, since it improved not the privilege, shall not procure favour for it either with God or with his prophet.

Keil-Delitzsch: Mic 1:8-10

The judgment will not stop at Samaria, however, but spread over Judah. The prophet depicts this by saying that he will go about mourning as a prisoner, to set forth the misery that will come upon Judah (Mic 1:8, Mic 1:9); and then, to confirm this, he announces to a series of cities the fate awaiting them, or rather awaiting the kingdom, by a continued play upon words founded upon their names (Mic 1:10-15); and finally he summons Zion to deep mourning (Mic 1:16). Mic 1:8. "Therefore will I lament and howl, I will go spoiled and naked: I will keep lamentation like the jackals, and mourning like the ostriches. Mic 1:9. For her stripes are malignant; for it comes to Judah, reaches to the gate of my people, to Jerusalem." על־זאת points back to what precedes, and is then explained in Mic 1:9. The prophet will lament over the destruction of Samaria, because the judgment which has befallen this city will come upon Judah also. Micah does not speak in his own name here as a patriot (Hitzig), but in the name of his nation, with which he identifies himself as being a member thereof. This is indisputably evident from the expression אילכה שׁילל וערום , which describes the costume of a prisoner, not that of a mourner. The form אילכה with י appears to have been simply suggested by אילילה . שׁילל is formed like הידד in Isa 16:9-10, and other similar words (see Olshausen, Gramm . p. 342). The Masoretes have substituted שׁלל , after Job 12:17, but without the slightest reason. It does not mean "barefooted," ἀνυπόδετος (lxx), for which there was already יחף in the language (2Sa 15:30; Isa 20:2-3; Jer 2:25), but plundered, spoiled. ערום , naked, i.e., without upper garment (see my comm. on 1Sa 19:24), not merely vestitu solido et decente privatus . Mourners do indeed go barefooted ( yâchēph , see 2Sa 15:30), and in deep mourning in a hairy garment ( saq , 2Sa 3:31; Gen 37:34, etc.), but not plundered and naked. The assertion, however, that a man was called ̀ârōm when he had put on a mourning garment ( saq , sackcloth) in the place of his upper garment, derives no support from Isa 20:2, but rather a refutation. For there the prophet does not go about ‛ârōm v^e yâchēph , i.e., in the dress of a prisoner, to symbolize the captivity of Egypt, till after he has loosened the hairy garment ( saq ) from his loins, i.e., taken it off. And here also the plundering of the prophet and his walking naked are to be understood in the same way. Micah's intention is not only to exhibit publicly his mourning fore the approaching calamity of Judah, but also to set forth in a symbolical form the fate that awaits the Judaeans. And he can only do this by including himself in the nation, and exhibiting the fate of the nation in his own person. Wailing like jackals and ostriches is a loud, strong, mournful cry, those animals being distinguished by a mournful wail; see the comm. on Job 30:29, which passage may possibly have floated before the prophet's mind. Thus shall Judah wail, because the stroke which falls upon Samaria is a malignant, i.e., incurable (the suffix attached to מכּותיה refers to Shōm^e rōn , Samaria, in Mic 1:6 and Mic 1:7. For the singular of the predicate before a subject in the plural, see Ewald, §295, a , and 317, a). It reaches to Judah, yea, to Jerusalem. Jerusalem, as the capital, is called the "gate of my people,"because in it par excellence the people went out and in. That עד is not exclusive here, but inclusive, embracing the terminus ad quem , is evident from the parallel "even to Judah;"for if it only reached to the border of Judah, it would not have been able to come to Jerusalem; and still more clearly so from the description in Mic 1:10. The fact that Jerusalem is not mentioned till after Judah is to be interpreted rhetorically, and not geographically. Even the capital, where the temple of Jehovah stood, would not be spared.

Constable: Mic 1:2--3:1

II. The first oracle: Israel's impending judgment and future restoration 1:2--2:13

This is the first of three messages that compose the Book of Micah (cf. chs. 3-5; 6-7). In each one, promises of restoration follow predictions of ruin.

Constable: Mic 1:8-9

1. Micah's personal response 1:8-9

1:8 In view of this coming judgment, Micah said he felt compelled to lament and wail. He would express his sorrow by going barefoot and naked, a common way of expressing it in his culture (cf. 2 Sam. 15:30; Isa. 20:2; 22:12; Jer. 25:34). Jackals and ostriches (or owls) were nocturnal animals that lived alone and were notable for their wailing sounds, and Micah said he would mimic them.

1:9 Samaria had a wound from which she could not recover, namely, a wound of punishment caused by her sin. This sin and its consequence had also infected Judah, even the capital city of Jerusalem (cf. Isa. 1:5-6). Jerusalem should have been specially holy because of the temple and God's presence there, but it was alike polluted. Punishment reached the gate of Jerusalem in 701 B.C. when Sennacherib attacked the city, but the Lord turned back the invader (cf. 2 Kings 18-19).

Guzik: Mic 1:1-16

Micah 1 - Coming Judgment on Israel and Judah

A. Coming judgment on Israel.

1. (1) Introduction to the prophecy of Micah.

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.

a. Micah of Moresheth: The city of Moresheth (also called Moresheth Gath in Micah 1:14) was about 25 miles southwest of Jerusalem on the border lands between Judah and the Philistines. This means that the prophet Micah was like the prophet Amos, a man from the country sent to the city to bring the word of the LORD.

i. We really don't know anything about Micah's background or call, but we do know that he had a strong sense of his own calling as a prophet, and he says so in Micah 3:8.

b. In the days of Jotham, Ahaz, and Hezekiah: This means that Micah ministered as a prophet some time between the years 739 B.C. (the start of the reign of Jotham) and 686 B.C. (the end of the reign of Hezekiah). Since Hezekiah was a noted reformer, we can surmise that the sin Micah confronted mainly concerns the time before the important reforms of Hezekiah (2 Kings 18-20).

c. Concerning Samaria and Jerusalem: The city of Samaria was the capital of the northern kingdom of Israel, and Jerusalem was the capital of the southern kingdom of Judah. Micah looks to both the northern and southern kingdoms in his prophecy.

i. In Judah during this time, King Ahaz was a particularly evil ruler. In Israel, there were a succession of evil kings.

2. (2-5) The LORD comes to judge Israel and Judah.

Hear, all you peoples! Listen, O earth, and all that is in it! 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; He will come down and tread on the high places of the earth. The mountains will melt under Him, and the valleys will split like wax before the fire, like waters poured down a steep place. 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 are the high places of Judah? Are they not Jerusalem?

a. The LORD is coming out of His place: With vivid images, Micah sees the LORD descending from heaven to earth, and coming with judgment. If the mountains and valleys cannot stand before Him, what hope does sinful, rebellious man have?

b. All this is for the transgression of Jacob and for the sins of the house of Israel: This dramatic, powerful descent of the LORD is only because of the sins of His people.

i. It is easy to imagine that the people of Judah and Israel thought this was unfair. They looked around at the pagan nations surrounding them and saw that they were even more corrupt than themselves. Nevertheless, the principle stands: For the time has come for judgment to begin at the house of God (1 Peter 4:17). However, we also do well to remember the second part of that verse: And if it begins with us first, what will be the end of those who do not obey the gospel of God?

3. (6-7) Samaria left desolate in judgment.

"Therefore I will make Samaria a heap of ruins in the field, places for planting a vineyard; I will pour down her stones into the valley, and I will uncover her foundations. All her carved images shall be beaten to pieces, and all her pay as a harlot shall be burned with the fire; all her idols I will lay desolate, for she gathered it from the pay of a harlot, and they shall return to the pay of a harlot."

a. I will make Samaria a heap of ruins in the field: Micah prophesies the coming judgment on Samaria, the capital city of Israel. This was fulfilled in 722 B.C. when Samaria fell to the Assyrians and was completely destroyed.

b. All her pay as a harlot shall be burned with the fire: Micah combines the ideas of idolatry and spiritual adultery. Money spent on idols and their worship will be brought to nothing when the mighty army of the Assyrians destroys Samaria.

i. "Golden images, of such monetary value yet so spiritually and politically worthless, were constructed from the wages of cult prostitutes. The conquerors will break them up and use the money to repeat the same cycle. Only the heart of depraved man could worship gods like that!" (Waltke)

B. Coming judgment on Judah.

1. (8-9) The agony of announcing judgment on the nation of Judah.

Therefore I will wail and howl, I will go stripped and naked; I will make a wailing like the jackals and a mourning like the ostriches, for her wounds are incurable. For it has come to Judah; it has come to the gate of my people; to Jerusalem.

a. I will wail and howl: Micah can't prophesy in a dispassionate, detached way. When he sees judgment coming upon his people, it makes him wail and howl like the jackals.

i. Micah didn't just announce judgment and then yawn. He cared so deeply that he wept with God's people. The preacher's duty is more than to just announce judgment and to walk away. He has to care. "Many who have rejected a Christian's logic have been won by his tears." (Boice)

b. For her wounds are incurable: Our only incurable wounds are the ones we refuse to bring to God. With Him, all things are possible (Luke 18:27), but when we refuse to bring our sin to Him, then our wounds are incurable.

2. (10-16) The shame of Judah's judgment is evident among the nations.

Tell it not in Gath, weep not at all; in Beth Aphrah roll yourself in the dust. Pass by in naked shame, you inhabitant of Shaphir; the inhabitant of Zaanan does not go out. Beth Ezel mourns; its place to stand is taken away from you. For the inhabitant of Maroth pined for good, but disaster came down from the LORD to the gate of Jerusalem. O inhabitant of Lachish, harness the chariot to the swift steeds (she was the beginning of sin to the daughter of Zion), for the transgressions of Israel were found in you. Therefore you shall give presents to Moresheth Gath; the houses of Achzib shall be a lie to the kings of Israel. I will yet bring an heir to you, O inhabitant of Mareshah; the glory of Israel shall come to Adullam. Make yourself bald and cut off your hair, because of your precious children; enlarge your baldness like an eagle, for they shall go from you into captivity.

a. Tell it not in Gath: The city of Gath belonged to the Philistines, and it hurts Micah to think that the Philistines will rejoice at the pain of God's people.

b. In Beth Aphrah roll yourself in the dust: Following to the end of the chapter, Micah uses puns and plays on words to talk about the judgment coming upon the cities of Judah. These towns are clustered in the Shephelah - the lowlands between the coastal region and the mountains of Judah.

i. Though Micah uses puns, this isn't about clever word games - it goes back to the ancient idea that a name isn't just your "handle" but describes - sometimes prophetically - your character and your destiny. In showing how the name of these cities is in some way a prophecy of their destiny, Micah shows how our character becomes our future.

c. Beth Aphrah: To Micah, Aphrah sounds like the Hebrew word for dust, so he told the citizens of Beth Aphrah to roll in the dust in anticipation of coming judgment.

d. Shaphir: The name of this town sounds like the word for beautiful. It won't be beautiful for long, and Micah warns the citizens of Shaphir to prepare for judgment.

e. Zaanan: The name of this town sounds like the Hebrew word for exit or go out. When the siege armies come, they won't exit at all - they will be shut up in the city until it falls.

f. Beth Ezel: The name of this town means the nearby city. When the army of judgment comes, it won't be near and helpful to any other city.

g. Maroth: The name of this town means bitterness, and when the army of judgment comes the citizens of Maroth will know plenty of bitterness.

h. Lachish: The name of this town sounds like the Hebrew word for to the horses. Lachish was an important fortress city, and they should go to the horses to fight, but ironically they will go to the horses to flee the army of judgment.

i. Moresheth: The name of this - Micah's hometown - sounds like the Hebrew word for betrothed. Here he speaks of giving the city wedding gifts as she passes from the rule of one "husband" (Judah) to another (the invading army).

j. Aczib: The name of this town sounds like the Hebrew word for deceitful or disappointing. This city will fall so quickly it will be a deception and a disappointment for Israel.

k. Mareshah: The name of this town is related to the Hebrew word for possessor or heir. The invading army will soon possess this city.

l. Adullam: The was the place of refuge for David when he fled from King Saul. It will again be a place of refuge for the high and mighty among Israel, when they are forced to hide out in Adullam.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Micah (Book Introduction)

MICAH was a native of Moresheth, not the same as Mareshah in Mic 1:15, but the town called Moresheth-gath (Mic 1:14), which lay near Eleutheropolis, west of Jerusalem, on the border of the Philistine country; so called to distinguish it from Moresheth of Judah. His full name is Micaiah (not the Micaiah mentioned 1Ki 22:8, the son of Imlah), signifying, Who is like Jehovah? The time of his prophesying is stated in the introduction to be in the reigns of Jotham. Ahaz, and Hezekiah, that is, between 757 and 699 B.C. Jeremiah (Jer 26:18) quotes Mic 3:12, as delivered in the reign of Hezekiah. He was thus a contemporary of Isaiah and Hosea. The idolatries practised in the reign of Ahaz accord with Micah's denunciations of such gross evils, and confirm the truth of the time assigned Mic 1:1. His prophecies are partly against Israel (Samaria), partly against Judah. As Samaria, Israel's metropolis, was taken first, and Jerusalem, the capital of Judah subsequently, in the introductory heading, Mic 1:1, Samaria is put first, then Jerusalem. He prophesies the capture of both; the Jews captivity and restoration; and the coming and reign of Messiah. His style is full, round, and perspicuous; his diction pure, and his parallelisms regular. His description of Jehovah (Mic 7:18-19) is not surpassed by any elsewhere in Scripture. The similarity between Isaiah and Micah in some passages (compare Mic 4:1-3, with Isa 2:2-4) is to be accounted for by their being contemporaries, acquainted with each other's inspired writings, and having the same subjects for their theme. HENGSTENBERG maintains that the passage in Micah is the original. Isaiah was somewhat the older, being a prophet in the reign of Uzziah, Jotham's predecessor, whereas Micah began his prophecies under Jotham.

The book consists of two parts: (1) the first through fifth chapters; (2) the sixth and seventh chapters, a dialogue or contestation between Jehovah and His people, in which He reproaches them with their unnatural and ungrateful conduct, and threatens judgment for their corruptions, but consoles them with the promise of restoration from captivity.

Micah stands sixth of the minor prophets in the Hebrew canon, but third in the Septuagint.

JFB: Micah (Outline)

• GOD'S WRATH AGAINST SAMARIA AND JUDAH; THE FORMER IS TO BE OVERTHROWN; SUCH JUDGMENTS IN PROSPECT CALL FOR MOURNING. (Mic. 1:1-16)
• DENUNCIATION OF THE EVILS PREVALENT: THE PEOPLE'S UNWILLINGNESS TO HEAR THE TRUTH: THEIR EXPULSION FROM THE LAND THE FITTING FRUIT OF THEIR SIN: YET JUDAH AND ISRAEL ARE HEREAFTER TO BE RESTORED. (Mic 2:1-13)
• THE SINS OF THE PRINCES, PROPHETS, AND PRIESTS: THE CONSEQUENT DESOLATION OF ZION. (Mic 3:1-12)
• TRANSITION TO THE GLORY, PEACE, KINGDOM, AND VICTORY OF ZION. (Mic 4:1-13) Almost identical with Isa 2:2-4.
• THE CALAMITIES WHICH PRECEDE MESSIAH'S ADVENT. HIS KINGDOM, CONQUEST OF JACOB'S FOES, AND BLESSING UPON HIS PEOPLE. (Mic 5:1-15)
• APPEAL BEFORE ALL CREATION TO THE ISRAELITES TO TESTIFY, IF THEY CAN, IF JEHOVAH EVER DID AUGHT BUT ACTS OF KINDNESS TO THEM FROM THE EARLIEST PERIOD: GOD REQUIRES OF THEM NOT SO MUCH SACRIFICES, AS REAL PIETY AND JUSTICE: THEIR IMPIETIES AND COMING PUNISHMENT. (Mic. 6:1-16)
• THE UNIVERSALITY OF THE CORRUPTION; THE CHOSEN REMNANT, DRIVEN FROM EVERY HUMAN CONFIDENCE, TURNS TO GOD; TRIUMPHS BY FAITH OVER HER ENEMIES; IS COMFORTED BY GOD'S PROMISES IN ANSWER TO PRAYER, AND BY THE CONFUSION OF HER ENEMIES, AND SO BREAKS FORTH INTO PRAISES OF GOD'S CHARACTER. (Mic. 7:1-20)

TSK: Micah 1 (Chapter Introduction)

Overview

Mic 1:1, The time when Micah prophesied; Mic 1:2, He shews the wrath of God against Jacob for idolatry; Mic 1:10, He exhorts to mourning.

Poole: Micah (Book Introduction)

THE ARGUMENT

IT is by custom become necessary, in writing the arguments on the several prophets, to tell of what country the prophet was; and where the Holy Ghost observes it we may not slight it. Our prophet was, no doubt, of the tribe of Judah, but of what note his family was for riches, authority, or credit appears not to us; these might be eminent for any thing I know, but not mentioned, because his call to, his abilities for, and his discharge of the prophetic office, needed no credentials or countenance from any such external advantages. It is unquestionable he came from God; and his whole prophecy is of Divine authority; Jeremiah gave testimony to it, and cites some considerable authority from the opinion of certain elders of that time who held him to be a prophet sent of God, Jer 26:17-19 . He was not, as some were, confined to one kingdom, but had his commission enlarged to preach to the kingdom of Israel and Judah, which were now grown old in sin, and universally corrupted with idolatry and impiety, with inhumanity and cruel oppression, with falsehood and deceits, ingratitude to God and forgetfulness of him, vain confidences in the lying promises of false prophets and in their ceremonial services; all which Micah doth (as faithful in his office) openly, severely, and impartially discover, reprove, and threaten in princes, prophets, and all the people of both kingdoms; which are So closely joined by the prophet, that it requires a very steady and quick eye to discern which of the two is most directly concerned in the prophet’ s discourse, or whether both are equally intended, yet so as in order of time Israel first, and Judah next. His phrase, and connexions, and transitions are many times obscure, and fairly capable of different accounts, as every one will see, who can and will read the Hebrew text, and the paraphrases or commentaries of men learned in that kind of learning. The prophet’ s style is very lofty, as is his contemporary Isaiah, many times, and I little doubt they were acquainted and conversed with each other: his discourses have a very particular respect to the temper of those times he lived in, and will be clearest understood by those that do distinctly read over and digest the history of Israel and Judah, as they are reported in 1 Kings and 2 Kings from the first apostacy of Israel from God and their revolt from the house of David. But more especially the stories of Judah, through the reigns of Jotham, Ahaz, and Hezekiah; and of Israel: through the times of Zachariah, Shallum, Menahem, Pekah, and Hoshea; in which most of the sins here reproved and threatened did reign, and which were, whilst Micah lived, punished according to his word with sword, famine, pestilence, and captivity: he lived to see Israel made a desolation and a hissing, and survived this dead kingdom about ten years. Judah’ s calamity followed surely, and not slowly, for within one hundred and thirty or one hundred and thirty-three years Jerusalem was ruined and the Jews carried captives to Babylon. Many passages of our prophet have both their literal and historical reference, and their spiritual and mystical: in this latter I have been sparing, because the design of the present work was to give the plain literal sense, yet I have seldom (if ever) omitted to point out the mystery. If any one see more into this, and be larger in it than the author, let such one know, the author had his reasons why he said so little, though he saw more, of the mystical reference of the words to the Messiah, his birth, his kingdom, the redemption of the elect, the calling of the Gentiles, and other evangelical truths contained in our prophet, who did certainly preach the gospel as well as the law to his hearers.

Poole: Micah 1 (Chapter Introduction)

MICAH CHAPTER 1

The time when Micah prophesied, Mic 1:1 . Micah showeth the wrath of God against Israel and Judah for idolatry, Mic 1:2-9 A lamentation for them, Mic 1:10-16 .

MHCC: Micah (Book Introduction)

Micah was raised up to support Isaiah, and to confirm his predictions, while he invited to repentance, both by threatened judgments and promised mercies. A very remarkable passage, Mic 5:1-15 contains a summary of prophecies concerning the Messiah.

MHCC: Micah 1 (Chapter Introduction)

(Mic 1:1-7) The wrath of God against Israel.

(Mic 1:8-16) Also against Jerusalem and other cities, Their precautions vain.

Matthew Henry: Micah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Micah

We shall have some account of this prophet in the first verse of the book of his prophecy; and therefore shall here only observe that, being contemporary with the prophet Isaiah (only that he began to prophesy a little after him), there is a near resemblance between that prophet's prophecy and this; and there is a prediction of the advancement and establishment of the gospel-church, which both of them have, almost in the same words, that out of the mouth of two such witnesses so great a word might be established. Compare Isa 2:2, Isa 2:3, with Mic 4:1, Mic 4:2. Isaiah's prophecy is said to be concerning Judah and Jerusalem, but Micah's concerning Samaria and Jerusalem; for, though this prophecy be dated only by the reigns of the kings of Judah, yet it refers to the kingdom of Israel, the approaching ruin of which, in the captivity of the ten tribes, he plainly foretels and sadly laments. What we find here in writing was but an abstract of the sermons he preached during the reigns of three kings. The scope of the whole is, I. To convince sinners of their sins, by setting them in order before them, charging both Israel and Judah with idolatry, covetousness, oppression, contempt of the word of God, and their rulers especially, both in church and state, with the abuse of their power; and also by showing them the judgments of God ready to break in upon them for their sins. II. To comfort God's people with promises of mercy and deliverance, especially with an assurance of the coming of the Messiah and of the grace of the gospel through him. It is remarkable concerning this prophecy, and confirms its authority, that we find two quotations out of it made publicly upon very solemn occasions, and both referring to very great events. 1. One is a prediction of the destruction of Jerusalem (Mic 3:12), which we find quoted in the Old Testament, by the elders of the land (Jer 26:17, Jer 26:18), in justification of Jeremiah, when he foretold the judgments of God coming upon Jerusalem, and to stay the proceedings of the court against him. " Micah (say they) foretold that Zion should be ploughed as a field, and Hezekiah did not put him to death; why then should we punish Jeremiah for saying the same?" 2. Another is a prediction of the birth of Christ (Mic 5:2) which we find quoted in the New Testament, by the chief priests and scribes of the people, in answer to Herod's enquiry, where Christ should be born (Mat 2:5, Mat 2:6); for still we find that to him bear all the prophets witness.

Matthew Henry: Micah 1 (Chapter Introduction)

In this chapter we have, I. The title of the book (Mic 1:1) and a preface demanding attention (Mic 1:2). II. Warning given of desolating judgments hastening upon the kingdoms of Israel and Judah (Mic 1:3, Mic 1:4), and all for sin (Mic 1:5). III. The particulars of the destruction specified (Mic 1:6, Mic 1:7). IV. The greatness of the destruction illustrated, 1. By the prophet's sorrow for it (Mic 1:8, Mic 1:9). 2. By the general sorrow that should be for it, in the several places that must expect to share in it (Mic 1:10-16). These prophecies of Micah might well be called his lamentations.

Constable: Micah (Book Introduction)

Introduction

Title and Writer

The title, as usual in the prophetical books of the Old Testament, comes from the name of the traditional writer.

The name "Micah" is a shortened form of "Micaiah," which means "Who is like Yahweh?" The prophet's hometown was Moresheth-gath, which stood about 25 miles southwest of Jerusalem in Judah (1:1). It was called Moresheth-gath (1:14) because it was fairly close to the Philistine town of Gath, the exact location of which is uncertain today. Moresheth-gath was also about six miles northeast of Lachish, an important Judean town in Micah's day because it stood on an international trade route.

Unity

Critics of the book have tried to prove that it is the product of several writers or editors (redactors). The reason for this view is its lack of apparent coherence. Chapters 4-7 have become the target of most critical attack, yet the book is obviously coherent in its basic structure.¹

Date and Place of Composition

Micah prophesied during the reigns of the Judean kings Jotham (750-732 B.C.), Ahaz (732-715 B.C.), and Hezekiah (715-686 B.C.; 1:1). This made him a late eighth-century contemporary of Isaiah, who also ministered in the Southern Kingdom of Judah (cf. Isa. 1:1), and Amos and Hosea, who ministered in the Northern Kingdom of Israel (cf. Amos 1:1; Hos. 1:1). These were years of economic affluence and international peace but spiritual decadence for both kingdoms, especially Israel.

However, Micah witnessed the fall of the Northern Kingdom to Assyria in 722 B.C. He also lived through the invasion of Judah by the Assyrians under King Sennacherib in 701 B.C. According to Sennacherib's own records he captured 46 of King Hezekiah's strong cities, walled forts, and countless small villages. He claimed to have taken captive over 200,000 Judahites plus innumerable animals. Two of the Judean cities taken were Lachish, second only to Jerusalem in importance, and Moresheth-gath, Micah's hometown. Micah referred to the distress that this foreign invasion produced in Judah (1:10-16; 5:6).

Audience and Purpose

Micah ministered to the people of Judah, the Southern Kingdom. He predicted the destruction of the Northern Kingdom of Israel by the Assyrians and warned the Judeans that God would discipline them too for their sins. As in all the prophetical books, the standard by which God measured His people was the Mosaic Covenant. If they obeyed, they would enjoy blessing, but if they disobeyed, they could expect punishment (cf. Lev. 26; Deut. 28). Micah, too, pointed out how the Israelites had broken the covenant and that judgment was inevitable, but he also promised ultimate restoration in view of God's promises to the patriarchs.²

Structure and Emphases

The Book of Micah consists of three messages. In each one the theme of judgment is prominent, but there is also mention of restoration and a remnant (2:12; 4:7; 5:7-8; 7:18). Eventually God would restore the Israelites to a position of world prominence under their Messiah.

Distinctive characteristics

The main aspects of God that Micah emphasized were His sovereignty, self-consistency, and His leadership of all events and His people toward His ultimate plans and purposes for them.

Like the other eighth-century prophets, Micah attacked the idolatry that accompanied the acceptance of Canaanite worship. However, his distinctive burden was the social injustices that marked the ruling class (2:1, 8-9; 3:11; 6:11; cf. Amos). He was a champion of civil rights.

Micah wrote about the coming Messiah. He predicted His birthplace, lineage, and origin (5:2), His future reign (4:1-7; 5:4), and referred to Him as Israel's king (2:13) and ruler (5:2).

"Micah's doctrine of the remnant is unique among the Prophets and is perhaps his most significant contribution to the prophetic theology of hope. The remnant is a force in the world, not simply a residue of people, as the word remnant' (she'erit) may seem to imply. It is a force that will ultimately conquer the world (4:11-13). This triumph, while presented in apparently militaristic terminology (4:13; 5:5-6), is actually accomplished by other than physical force [cf. Matt. 5:3-12]. By removing everything that robs his people of complete trust in him (5:10-15), the Ruler from Bethlehem will effect the deliverance of his people. The source of power for God's people in the world is their absolute trust in him and his resources."³

As many of the prophetical books, Micah is primarily poetry. One of the prominent features of Hebrew poetry is parallelism of thought, and this marks Micah. Micah used his native language as a craftsman. He utilized puns, wordplays, and probing questions. This book, like the other Prophets, is a collection of messages that Micah delivered.

There is one citation from Micah in the Old Testament and two in the New. The elders of Jerusalem in Jeremiah's day referred to Micah to support not persecuting Jeremiah for predicting judgment on Jerusalem (Jer. 26:17-19). Matthew quoted Micah 5:2 as predicting the birthplace of Messiah (Matt. 2:5-6), and he recorded Jesus' quotation of Micah 7:6 regarding conflict within families (Matt. 10:35-36).

"In OT study Micah has tended to be overshadowed by Amos and Hosea and especially by his great contemporary Isaiah, whose prophetic material has been preserved in much greater quantity. Stylistically, to be sure, he sometimes has more of the qualities of an orator than of a poet. But his message is proclaimed with no uncertain sound, as with passionate forthrightness he attacks the social evils of his day. His stubborn refusal to float on the tide of his social environment, and his courageous stand for his convictions of God's truth, must commend Micah to believers in every age."⁴

Message⁵

Micah called all the nations to observe God's judgment of His Chosen People. He wanted the people of the earth to learn that Yahweh is sovereign by observing His dealings with Judah. If Israel had been faithful to God's purpose for her, all the nations would have learned how wonderful it can be to live under the government of Yahweh. But Israel had failed in her calling. Therefore, Micah pointed out, for the benefit of all people, that those who serve under God's government can expect judgment when they fail in their calling.

Micah was very much aware of the throne in heaven, God's throne, His eternal sovereignty over all people, including His chosen people. He was also aware of the failure of the throne on earth, the failure of King Ahaz of Judah.

Micah was a contemporary of Isaiah, and both these prophets ministered in the Southern Kingdom during Ahaz's reign. But Micah's emphasis was different from Isaiah's. Isaiah focused on the throne in heaven. He saw the Lord high and lifted up above the earth ruling in sovereign majesty and providing salvation for all people. Micah focused on the human rulers under the divine sovereign. He spoke of "the powers that be" that are ordained of God (Rom. 13:1). His eyes were on the earth. He saw the sin and corruption, the sighing and crying of the people, their agony and tears, and he traced these tragedies to the misrule of people in authority in Judah.

The unique contribution of Micah is twofold. First, he unmasked and denounced the false rulers. Second, he unveiled and proclaimed the true Ruler. The false rulers were the princes, priests, and prophets that surrounded him. The true Ruler was someone whom Micah saw coming in the future to rule and reign properly.

Let's look first at Micah's picture of false authority. We see it clearly in 3:11: "Israel's leaders pronounce judgment for a bribe, her priests instruct for a price, and her prophets divine for money." Micah identified all three major types of Judahite rulers as corrupt: civil leaders (the princes), religious leaders (the priests), and moral leaders (the prophets). The judges were judging according to who paid them best. The priests were teaching the people but only for what they could get out of it. The prophets were not really prophesying messages from the Lord but were divining; they were practicing sorcery and witchcraft for money and passing these revelations off as the word of the Lord. In every case, ministry was being conducted, but for selfish motives, for what the ministers could get out of ministering. Let's look more closely at these leaders and the effects of their actions.

The judges were passing judgment in legal cases because they hated good and loved evil (3:2a). They should have "known" judgment (3:1). That is, they should have practiced justice, ruled justly, and shown no partiality. Instead they were, as Micah described them, tearing the skin off the people, eating their flesh, and chopping up their bones like butchers (3:2b-3). They were robbing the people like soldiers who took the spoils of war. They were not impartial. They did not represent God, the true judge of His people. They were corrupt.

The priests were no better. When we think of Israel's priests, we probably think of them offering the sacrifices that the people brought to the temple. But one of the primary responsibilities of the priests in Israel was to teach the people the Word of God (Deut. 17:8-13). This was really a more important ministry than cutting up animals. This manward duty was more significant than their Godward duty. God scattered the priests in Israel, rather than giving them one geographic region to inhabit, so they could teach the people God's will. Yet the priests in Micah's day were just telling the people what the Judahites wanted to hear, not what God had said. And they were doing it for money. They distorted their messages to get a favorable response to their messages.

The prophets claimed to have received fresh messages from the Lord for the people. But most of the prophets in Micah's day delivered favorable "words from the Lord" only if they received adequate compensation. If the people did not pay them well, they either gave a message of doom or no message at all. They were getting messages for the people all right, but they were messages from the wrong source. Their "prophecies" amounted to sorcery and witchcraft. Micah wrote of them in 5:3, "When they have something to bite with their teeth, they cry, Peace.' But against him who puts nothing in their mouths, they declare holy war." The people had to pay for good prophecies. Otherwise they would get prophecies of gloom and doom.

Wherever you find distressed and suffering people, the cause is usually their leaders. If the leaders are out of harmony with God, if they love evil and hate good, if they are selfish rather than servants, the people suffer. This is true no matter what form of government exists. Every form of government has the equivalent of princes, priests, and prophets: civil, religious, and moral leaders. Corrupt authorities rule for their own benefit, not for the benefit of the people.

Yet Micah saw through the smog of his own day to a ruler on the distant horizon beyond.

He saw this One coming out of human obscurity, not out of a position of power. He would arise from the obscure town of Bethlehem in Judah, but His real origin was eternity (5:2).

He would arise and shepherd His flock in the strength of the Lord (5:4). He would faithfully represent Yahweh and act in His strength. He would not serve Himself but the Lord. He would not be a crooked judge but impartial. He would not pervert the truth to glorify Himself but would tell the truth, the whole truth, and nothing but the truth. He would not pass deceitful and destructive messages to the people but only the true words of the Lord.

The result of His ministry would be peace, not distress and suffering (5:5a). The negative side of His rule would be the destruction of all the things the people's false rulers had encouraged them to trust in: horses, chariots, cities, strongholds, treaties, witchcraft, images, and idols. The strength of a nation is never in these things but in its leaders. Israel would one day have a Ruler that would provide adequate strength for her. He would not abuse her but glorify her.

The permanent value of Micah is that it reminds us that the test of authority is its motive. If the motive of leaders is self-aggrandizement, self-service, and self-glory, their leadership is corrupt and pernicious.

The strength of leaders is in their recognition of Yahweh. We see this clearly in that One whom Micah saw arising out of obscure human conditions, yet with the authority of eternity behind Him, to take the reigns of power and produce peace. When He came the first time, the obscurity of His human background so blinded the eyes of His contemporaries that they rejected Him and said, "We will not have this man reign over us!" But when He comes the second time, no one will be able to resist His eternal authority, and He will reign over the whole world. He will provide the perfect civil, religious, and moral leadership that this world has longed for but has never yet enjoyed.

In the meantime, our duty is to obey Him because our eyes of faith have seen Him and our hearts know Him. As His disciples we must serve, as He will serve, in whatever sphere of leadership or position of authority we may occupy. And we must eagerly await His return in power and great glory.

Micah is a great book because it contrasts imperfect leaders with the perfect leader. It uncovers present corruption, but it also gives us hope of future celebration. It assures us that God will replace selfish leadership with selfless leadership. It provides negative and positive leadership models for church leaders and individual Christians today.

Constable: Micah (Outline)

Outline

I. Heading 1:1

II. The first oracle: Israel's impending judgment and future restoration 1:2-2:13

A. The judgment coming on Israel 1:2-7

B. Lamentation over the coming judgment 1:8-16

1. Micah's personal response 1:8-9

2. Micah's call for the people's response 1:10-16

C. The sins of Judah 2:1-11

1. Sins of the wealthy 2:1-5

2. Sins of the false prophets and the greedy 2:6-11

D. A prediction of future regathering and leadership 2:12-13

III. The second oracle: the guilt of Israel's leaders and her future hope chs. 3-5

A. Condemnation of Israel's leaders ch. 3

1. The guilt of Israel's civil leaders 3:1-4

2. The guilt of Israel's religious leaders 3:5-8

3. The indictment of Israel's leaders 3:9-12

B. Blessing for Israel in the future chs. 4-5

1. The exaltation of Zion 4:1-8

2. The might of Zion 4:9-5:1

3. The King of Zion 5:2-5a

4. The peace of Zion 5:5b-6

5. The vindication of Zion 5:7-9

6. The purification of Zion 5:10-15

IV. The third oracle: God's case against Israel and the ultimate triumph of His kingdom chs. 6-7

A. The Lords' indictment against His people 6:1-5

B. Micah's response for the Israelites 6:6-8

C. The Lord's sentence of judgment 6:9-16

1. Israel's sins 6:9-12

2. Israel's punishment 6:13-16

D. Micah's lament over his decadent society 7:1-7

E. Micah's confidence in the Lord 7:8-20

1. Advice to the ungodly 7:8-13

2. Prayer for deliverance 7:14-17

3. Praise for forgiveness 7:18-20

Constable: Micah

Micah

Bibliography

Aharoni, Y. The Land of the Bible. Philadelphia: Westminster Press, 1967.

Allen, Leslie C. The Books of Joel, Obadiah, Jonah and Micah. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Martin, John A. "Micah." In The Bible Knowledge Commentary: Old Testament, pp. 1475-92. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Mays, J. Micah: A Commentary. Old Testament Library series. Philadelphia: Westminster Press, 1976.

McComiskey, Thomas Edward. "Micah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

The New Bible Dictionary, 1962. S.v. "Shepherd," by R. A. Stewart.

Thomas, D. W., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Copyright 2003 by Thomas L. Constable

Haydock: Micah (Book Introduction)

INTRODUCTION.

THE PROPHECY OF MICHEAS.

Micheas, of Morasti, a little town in the tribe of Juda, was cotemporary with the prophet Isaias, whom he resembles both in his spirit and his style. He is different from the prophet Micheas, mentioned in the Third Book of Kings, (chap. xxii.) for that Micheas lived in the days of king Achab, one hundred and fifty years before the time of Ezechias, under whom this Micheas prophesied, (Challoner) as he did in the two preceding reigns. (Haydock) --- He addresses both Israel and Juda, and predicts the happiness of the Jews after the captivity, as a figure of what the church should enjoy. (Calmet) --- The Jews shall embrace the faith at last, after the Gentiles. (Worthington) --- We have only a small part of the predictions of Micheas, though he may have written no more. His style is obscure, like that of Osee. (Calmet) --- His name signifies "humility," or "who is like." (St. Jerome)

Gill: Micah (Book Introduction)

INTRODUCTION TO MICAH

This book is called, in the Hebrew copies, "Sepher Micah", the Book of Micah; in the Vulgate Latin version "the Prophecy of Micah"; and in the Syriac version "the Prophecy of the Prophet Micah". This prophet is not the same with Micaiah the son of Imiah, who lived in the times of Ahab and Jehoshaphat, 1Ki 22:8; for, as Aben Ezra observes, there were many generations between them, at least many reigns of kings, as Jehoram, Ahaziah, Joash, Amaziah, and Uzziah, all which made up a hundred and thirty years; their names indeed seem to be the same, since he that is called Micaiah, 1Ki 22:8; is called Micah, 2Ch 18:14; and this our prophet is named Micaiah in Jer 26:18; which is with some of the same signification with Michael. So Abarbinel interprets, it, "who [is] as God"; see Mic 7:18; which Hillerus ^a confutes, and renders it, "the contrition, attrition, attenuation, and depauperation, of the Lord"; deriving it from Kwm, which signifies to be depressed, humbled, weakened, and impoverished, as others do; which name, some think, was given him by his parents, because of their low estate, their meanness and poverty; but of them we have no account: however, this is much more probable than the reason Cornelius a Lapide gives of his name, that he was so called because he prophesied of Christ, who was poor, and that he should be born in a poor country village. As for his country, and the place of his birth, and the time in which he lived, they may be gathered from Mic 1:1; by which it will appear that he was not of the tribe of Ephraim, as Pseudo-Epiphanius ^b says but of the tribe of Judah; whose kings' reigns in which he prophesies are only made mention of; though his prophecies concerned both Israel and Judah, and he reproves both for their sins, and foretells their various captivities; and, for the comfort of God's people, says many things concerning the Messiah, his incarnation the place of his birth, which no prophet so clearly points at as he, the execution of his offices, prophetic, priestly, and kingly; the blessings of grace that came by him, pardon of sin, atonement, &c. and the happiness and glory of his church in the latter day. The authority of this book is confirmed both by the elders of Judah in the times of Jeremiah, who quote a passage out of it; Mic 3:12; which they improve in favour of that prophet, Jer 26:17; and by the chief priests and Scribes in the time of Herod, who refer that prince to a prophecy in this book for the place of the Messiah's birth, Mic 5:2; see Mat 2:4. He is thought to have prophesied thirty or forty years, Bishop Usher ^c places him in the year of the world 3291 A.M., and 713 B.C.; but, according to Mr. Whiston ^d, he prophesied 750 B.C., and so Mr. Bedford ^e, and three after the building of the city of Rome; and he foretells the captivity of the ten tribes thirty years, and the coming of Sennacherib forty years, before they came to pass; but when and where he died, and was buried, no certain proof can be given. Pseudo-Epiphanius, confounding him with Micaiah in Ahab's time, says ^f he was killed by his son Joram, who cast him down from a precipice, and was buried at Morathi, his native place, near the burying ground of Enakeim, and his grave was well known to that day. And, according to Jerom ^g, the grave of this our prophet was at Morasthi, and in his time turned into a church or temple. Sozomen ^h reports, that, in the times of Theodosius the elder, the body of Micah was found by Zebennus bishop of Eleutheropolis at Berathsalia, a mile and a quarter from the city, near which was the grave of Micah, called by the common people the faithful monument, and in their country language Nephsameemana.

Gill: Micah 1 (Chapter Introduction)

INTRODUCTION TO MICAH 1

This chapter treats of the judgments of God on Israel and Judah for their idolatry. It begins with the title of the whole book in which is given an account of the prophet, the time of his prophesying, and of the persons against whom he prophesied, Mic 1:1; next a preface to this chapter, requiring attention to what was about to be delivered, urged from the consideration of the awful appearance of God, which is represented as very grand and terrible, Mic 1:2; the cause of all which wrath that appeared in him was the transgression of Jacob; particularly their idolatry, as appears by the special mention of their idols and graven images in the account of their destruction, Mic 1:5; which destruction is exaggerated by the prophet's lamentation for it, Mic 1:8; and by the mourning of the inhabitants of the several places that should be involved in it, which are particularly mentioned, Mic 1:10.