Text -- Micah 3:7 (NET)

3:7 The prophets will be ashamed; the omen readers will be humiliated. All of them will cover their mouths, for they will receive no divine oracles.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Mic 3:7

So called by the deceived people.

Wesley: Mic 3:7

Mourners did thus, Eze 24:17, Eze 24:22. So these shall mourn and pine in their shame.

Wesley: Mic 3:7

Because the answer they had formerly, pretended to be from God, now appears not to have been from him.

JFB: Mic 3:7

The Orientals prided themselves on the moustache and beard ("upper lip," Margin). To cover it, therefore, was a token of shame and sorrow (Lev 13:45; Eze 24:17, Eze 24:22). "They shall be so ashamed of themselves as not to dare to open their mouths or boast of the name of prophet" [CALVIN].

JFB: Mic 3:7

They shall no more profess to have responses from God, being struck dumb with calamities (Mic 3:6).

Clarke: Mic 3:7

Shall the seers be ashamed - For the false visions of comfort and prosperity which they pretended to see

Clarke: Mic 3:7

And the diviners confounded - Who pretended to foretell future prosperity; for they themselves are now thralled in that very captivity which the true prophets foretold, and which the false prophets said should not happen.

Calvin: Mic 3:7

He confirms the same thing in the next verse, And ashamed shall be the seers and confounded the diviners, ¹⁰² and they shall cover their lip; that is they will put veils on their mouths. In short, he means, that they would become a reproach to all, so that they would be ashamed of themselves, and no more dare to boast with so much confidence of their name and of the prophetic office.

As to this form of expression, ועטו על-שפם , uothu ol shephim, some think that the practice of mourners is referred to; but this interpretation is frigid. I have therefore no doubt but that Micah intimates that the mouths of the false teachers would be closed. There is nearly the same denunciation mentioned by Zechariah; for speaking of the restoration of the Church, he says, — They who before went about boasting greatly, and gloried in the name of Prophets, shall cast away their mantle, and will no longer dare to show themselves; yea, when they shall come abroad, they shall be as it were herdsman or private persons, and shall say, “I am not a prophet, nor the son of a prophet, I am chastised by my father;” that is, they shall profess themselves unworthy of being called prophets; but that they are scholars under discipline, (Zec 13:5.) So also in this place, “They deceive at this day my people,” saith the Lord; “I will reward them as they deserve; I will fill them with disgrace and contempt. They shall not then dare hereafter to show themselves as they have been wont to do; they shall not presume boastingly to profess themselves to be the pillars of the Church, that the whole world may be made subject to them; they shall not dare with tyrannical force to oppress the common and ignorant portions of society Veil, then, shall they their mouth; that is, “I will cause their mouth to be closed, so that they shall not dare hereafter to utter even a word.” ¹⁰³

It follows, For there will be no answer from God. Some so explain this sentence, as though the Prophet upbraided them with their old deceits, which they boasted were the words of God: as then they were not faithful to God, but lied to miserable men, when they said, that they were sent from above, and brought messages from heaven, while they only uttered their own inventions or fables, they should on these accounts be constrained to cover their mouth. But different is the meaning of the Prophet, and it is this, — that they were to be deprived of any answer, so that their want of knowledge might be easily perceived even by the most ignorant: for false teachers, though they possess nothing certain, yet deceive the simple with disguises, and render plausible their absurdities, that they may seem to be the interpreters of God; and they further add great confidence: and then the stupidity of the people concedes to them such great power, according to what is said by Jer 5:0 where he says that the priests received gifts and that for gifts the Prophets divined, and that the people loved such deprivations. But Micah declares here that such delusions would no longer be allowed, for God would dissipate them. It will then be made evident, that you have no answer from God; that is, “All will perceive that you are void and destitute of every celestial truth, and that you were formerly but gross cheats, when ye passed yourselves as God’s servants, though you had no ground for doing so.”

We now perceive what the Prophet means. But this punishment might have then contributed to the benefit of the people: for as it is a cause of ruin to the world, when there is no difference made between light and darkness; so when the baseness of those is discovered, who abuse God’s name and adulterate his pure truth, there is then a door open to repentance. Rightly then is this combination addressed to false prophets. It now follows —

TSK: Mic 3:7

the seers : Exo 8:18, Exo 8:19, Exo 9:11; 1Sa 9:9; Isa 44:25, Isa 47:12-14; Dan 2:9-11; Zec 13:4; 2Ti 3:8, 2Ti 3:9

cover : Lev 13:45; Eze 24:17, Eze 24:22

lips : Heb. upper lip

no : 1Sa 14:37, 1Sa 28:6, 1Sa 28:15; Psa 74:9; Amo 8:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mic 3:7

They shall cover their lips - Literally, the hair of the upper lip . This was an action enjoined on lepers Lev 13:45, and a token of mourning Eze 24:17, Eze 24:22; a token then of sorrow and uncleanness. With their lips they had lied, and now they should cover their lips, as men dumb and ashamed. "For there is no answer of God,"as these deceivers had pretended to have. When all things shall come contrary to what they had promised, it shall be clear that God did not send them. And having plainly no answer of God, they shall not dare to feign one then. Jerome: "Then not even the devils shall receive power to deceive them by their craft. The oracles shall be dumb; the unclean spirit shall not dare to delude."Dionysius: "All this is spoken against those who, in the Church of Christ, flatter the rich, or speak as menpleasers, out of avarice, ambition, or any like longing for temporal good, to whom that of Isaiah Isa 3:12 fitteth; the leaders of this people (they who profess to lead them aright) mislead them, and they that are led of them are destroyed."

Poole: Mic 3:7

Then in the days of this calamity, which shall confute all the flattering promises of these prophets.

The seers who called themselves, were accounted by others, and were advised with as men that had visions from God, were prophets in name and repute with the deceived people.

Be ashamed their impostures being detected, they shall be covered with shame, the people shall talk what they are, and tell them to their faces wherever they meet them that they are false and lying varlets, not worthy to live, and the very consciences of these men shall then fly in their faces and upbraid them.

The diviners confounded diviners here are seers, slid being confounded the same with ashamed; this ingemination adds to the thing spoken, at least a fuller verification of it.

They shall all cover their lips so lepers did, Lev 13:45 ; and men ashamed and mourners did thus, Eze 24:17,22 . So these shall mourn and pine in their shame.

For there is no answer of God God doth not answer them; rather, because the answer they had formerly given and pretended to be from God now appears not to have been from him, they should therefore by the sentence of the law be stoned, Deu 13:10 Zec 13:3 : so Elijah dealt with Baal’ s prophets, and it is like these false prophets detected might fear the like from those they had deceived.

Gill: Mic 3:7

Then shall the seers be ashamed, and the diviners confounded,.... When the events of things will make it most clearly appear to all that their visions, divinations, and prophecies, are false; they will not be able to lift up their heads, or show their faces, but shame and confusion will cover them:

yea, they shall all cover their lips; stop their mouths, hold their tongues, and be entirely and totally silenced; they will not pretend to utter any other vision or prophecy; nor be able to say one word in defence of themselves, and of what they have before prophesied; every thing in providence being contrary to what they had said, and agreeable to the words of the true prophets; or they shall cover their lips as mourners; as the Targum adds, by way of explanation; see Eze 24:17. It is said ^e there were two gates in Solomon's temple; one called the gate of the bridegrooms, the other the gate of mourners; to those that entered the latter, if their lip was covered, it was said, he that dwells in this house comfort thee; and so the lips of the false prophets being covered may signify that they were now sorry for what they had done, at least because of the calamities on them and the people; though the former sense seems best:

for there is no answer of God; not that they shall be ashamed and silenced because they shall now have no answer of God, for they never had any, which this would imply; but that it shall now be most plain and clear to all that the Lord never spoke by them, and they never had any answer from him; all their visions, divinations, and prophecies, were of, themselves, and not of him; what they delivered was not the word of the Lord, but their own; and this now being discovered and manifest to everyone, wilt put them to utter silence and shame. The Targum is,

"for there is not in them a spirit of prophecy from the Lord.''

Commentary -- Verse Notes / Footnotes

NET Notes: Mic 3:7

¹ tn Or “seers.”

² tn Or “the mustache,” or perhaps “the beard.” Cf. KJV, NAB, NRSV “cover their lips.”

³ tn Heb “for there will be no answer from God.”

Geneva Bible: Mic 3:7

Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover ^{( f )} their lips; for [there is] no answer of God.

^{( f )} When God will reveal them to the world, they will be afraid to speak: for all will know that they were but false prophets, and did give a false notion of the word of God.

Commentary -- Verse Range Notes

TSK Synopsis: Mic 3:1-12

1 The cruelty of the princes.

5 The falsehood of the prophets.

8 The ill-grounded security of them both.

MHCC: Mic 3:1-8

Men cannot expect to do ill, and fare well; but to find that done to them which they did to others. How seldom do wholesome truths reach the ears of those in high stations or in authority! Those who deceive others are preparing confusion for their own faces. The prophet had ardent love to God and to the souls of men; deep concern for his glory and their salvation, and zeal against sin. The difficulties he met with did not drive him from his work. He had this strength; not from and of himself, but he was full of power by the Spirit of the Lord. Those who act honestly, may act boldly. And those who come to hear the word of God, must be willing to be told of their faults, must take it kindly, and be thankful.

Matthew Henry: Mic 3:1-7

Princes and prophets, when they faithfully discharge the duty of their office, are to be highly honoured above other men; but when they betray their trust, and act contrary to it, they should hear of their faults as well as others, and shall be made to know that there is a God above them, to whom they are accountable; at his bar the prophet here, in his name, arraigns them.

I. Let the princes hear their charge and their doom. The heads of Jacob, and the princes of the house of Israel, are called upon to hear what the prophet has to say to them, Mic 3:1. The word of God has reproofs for the greatest of men, which the ministers of that word ought to apply as there is occasion. The prophet here has comfort in the reflection upon it, that, whatever the success was, he had faithfully discharged his trust: And I said, Hear, O princes! He had the testimony of his conscience for him that he had not shrunk from his duty for fear of the face of men. He tells them,

1. What was expected from them: Is it not for you to know judgment? He means to do judgment, for otherwise the knowledge of it is of no avail. "Is it not your business to administer justice impartially, and not to know faces "(as the Hebrew phrase for partiality and respect of persons is), "but to know judgment, and the merits of every cause?"Or it may be taken for granted that the heads and rulers are well acquainted with the rules of justice, whatever others are; for they have those means of knowledge, and have not those excuses for ignorance, which some others have, that are poor and foolish (Jer 5:4); and, if so, their transgression of the laws of justice is the more provoking to God, for they sin against knowledge. "Is it not for you to know judgment? Yes, it is; therefore stand still, and hear your own judgment, and judge if it be not right, whether any thing can be objected against it."

2. How wretchedly they had transgressed the rules of judgment, though they knew what they were. Their principle and disposition are bad: They hate the good and love the evil; they hate good in others, and hate it should have any influence on themselves; they hate to do good, hate to have any good done, and hate those that are good and do good; and they love the evil, delight in mischief. This being their principle, their practice is according to it; they are very cruel and severe towards those that are under their power, and whoever lies at their mercy will find that they have none. They barbarously devour those whom they should protect, and, as unfaithful shepherds, fleece the flock they should feed; nay, instead of feeding it, they feed upon it, Eze 34:2. It is fit indeed that he who feeds a flock should eat of the milk of the flock (1Co 9:7), but that will not content them: They eat the flesh of my people. It is fit that they should be clothed with the wool, but that will not serve: They flay the skin from off them, Mic 3:3. By imposing heavier taxes upon them than they can bear, and exacting them with rigour, by mulcts, and fines, and corporal punishments, for pretended crimes, they ruined the estates and families of their subjects, took away from some their lives, from others their livelihoods, and were to their subjects as beasts of prey, rather than shepherds. "They break their bones to come at the marrow, and chop the flesh in pieces as for the pot. "This intimates that they were, (1.) Very ravenous and greedy for themselves, indulging themselves in luxury and sensuality. (2.) Very barbarous and cruel to those that were under them, not caring whom they beggared, so they could but enrich themselves; such evil is the love of money the root of.

3. How they might expect that God should deal with them, since they had been thus cruel to his subjects. The rule is fixed, Those shall have judgment without mercy that have shown no mercy (Mic 3:4): " They shall cry to the Lord, but he will not hear them, in the day of their distress, as the poor cried to them in the day of their prosperity and they would not hear them."There will come a time when the most proud and scornful sinners will cry to the Lord, and sue for that mercy which they once neither valued nor copied out. But it will then be in vain; God will even hide his face from them at that time, that time when they need his favour, and see themselves undone without it. At another time they would have turned their back upon him; but at that time he will turn his back upon them, as they have behaved themselves ill in their doings. Note, Men cannot expect to do ill and fare well, but may expect to find, as Adoni-bezek did, that done to them which they did to others; for he is righteous who takes vengeance. With the froward God will show himself froward, and he often gives up cruel and unmerciful men into the hands of those who are cruel and unmerciful to them, as they themselves have formerly been to others. This agrees with Pro 21:13, Whoso stoppeth his ears at the cry of the poor, he shall cry himself and shall not be heard; but the merciful have reason to hope that they shall obtain mercy.

II. Let the prophets hear their charge too, and their doom; they were such as prophesied falsely, and the princes bore rule by their means. Observe,

1. What was their sin. (1.) They made it their business to flatter and deceive the people: They make my people err, lead them into mistakes, both concerning what they should do and concerning what God would do with them. It is ill with a people when their leaders cause them to err, and those draw them out of the way that should guide them and go before them in it. "They make them to err by crying peace, by telling them that they do well, and that all shall be well with them; whereas they are in the paths of sin, and within a step of ruin. They cry peace, but they bite with their teeth, "which perhaps is meant of their biting their own lips, as we are apt to do when we would suppress something which we are ready to speak. When they cried peace their own hearts gave them the lie, and they were just ready to eat their own words and to contradict themselves, but they bit with their teeth, and kept it in. They were not blind leaders of the blind, for they saw the ditch before them, and yet led their followers into it. (2.) They made it all their aim to glut themselves, and serve their own belly, as the seducers in St. Paul's time (Rom 16:18), for their god is their belly, Phi 3:19. They bite with their teeth, and cry peace; that is, they will flatter and compliment those that will feed them with good bits, will give them something to eat; but as for those that put not into their mouths, that are not continually cramming them, they look upon them as their enemies; to them they do not cry peace, as they do to those whom they look upon as their benefactors, but they even prepare war against them; against them they denounce the judgments of God, but as they are to them, as the crafty priests of the church of Rome, in some places, make their image either to smile or frown upon the offerer according as his offering is. Justly is it insisted on as a necessary qualification of a minister (1Ti 3:3, and again Tit 1:7) that he be not greedy of filthy lucre.

2. What is the sentence passed upon them for this sin, Mic 3:6, Mic 3:7. It is threatened, (1.) That they shall be involved in troubles and miseries with those to whom they had cried peace: Night shall be upon them, a dark cold night of calamity, such as they, in their flattery, led the people to hope would never come. It shall be dark unto you, darker to you than to others; the sun shall go down over the prophets, shall go down at noon; all comfort shall depart from them, and they shall be deprived of all hope of it. The day shall be dark over them, in which they promised themselves light. Nor shall they be surrounded with outward troubles only, but their mind shall be full of confusion, and they shall be brought to their wits' end; their heads shall be clouded, and their own thoughts shall trouble them; and that is trouble enough. They kept others in the dark, and now God will bring them into the dark. (2.) That thereby they shall be silenced, and all their pretensions to prophecy for ever shamed. They never had any true vision; and now, the event disproving their predictions of peace, it shall be made to appear that they never had any, that there never was an answer of God to them, but it was all a sham, and they were cheats and impostors. Their reputation being thus quite sunk, their confidence would of course fail them. And, their spirits being ruffled and confused, their invention would fail them too; and by reason of this darkness, both without and within too, they shall not divine, they shall not have so much as a counterfeit vision to produce, they shall be ashamed, and confounded, and cover their lips, as men that are quite baffled and have nothing to say for themselves. Note, Those who deceive others are but preparing confusion for their own faces.

Keil-Delitzsch: Mic 3:5-8

In the second strophe, Micah turns from the godless princes and judges to the prophets who lead the people astray, with whom he contrasts the true prophets and their ways. Mic 3:5. Thus saith Jehovah concerning the prophets who lead my people astray, who bite with their teeth, and preach peace; and whoever should put nothing into their mouths, against him they sanctify war. Mic 3:6. Therefore night to you because of the visions, and darkness to you because of the soothsaying! and the sun will set over the prophets, and the day blacken itself over them. Mic 3:7. And the seers will be ashamed, and the soothsayers blush, and all cover their beard, because (there is) no answer of God. Mic 3:8. But I, I am filled with power, with the Spirit of Jehovah, and with judgment and strength, to show to Jacob his transgression, and to Israel his sin." As the first strophe attaches itself to Mic 2:1-2, so does the second to Mic 2:6 and Mic 2:11, carrying out still further what is there affirmed concerning the false prophets. Micah describes them as people who predict peace and prosperity for a morsel of bread, and thereby lead the people astray, setting before them prosperity and salvation, instead of preaching repentance to them, by charging them with their sins. Thus they became accomplices of the wicked rulers, with whom they are therefore classed in Mic 3:11, together with the wicked priests. המּתעים , leading astray (cf. Isa 3:12; Isa 9:15) my people, namely, by failing to charge them with their sins, and preach repentance, as the true prophets do, and predicting prosperity for bread and payment. The words, "who bite with their teeth,"are to be connected closely with the next clause, "and they preach peace,"in the sense of "who preach peace if they can bite with their teeth,"i.e., if they receive something to bite (or eat). This explanation, which has already been expressed by the Chaldee, is necessarily required by the antithesis, "but whoever puts nothing into their mouth,"i.e., gives them nothing to eat, notwithstanding the fact that in other passages nâshakh only signifies to bite, in the sense of to wound, and is the word generally applied to the bite of a snake (Amo 5:19; Gen 49:17; Num 21:6, Num 21:8). If, however, we understand the biting with the teeth as a figurative representation of the words of the prophets who always preach prosperity, and of the injury they do to the real welfare of the people (Ros., Casp., and others), the obvious antithesis of the two double clauses of Mic 3:5 is totally destroyed. The harsh expression, to "bite with the teeth,"in the sense of "to eat,"is perfectly in harmony with the harsh words of Mic 3:2 and Mic 3:3. Qiddēsh milchâmâh , to sanctify war, i.e., to preach a holy war (cf. Joe 3:9), or, in reality, to proclaim the vengeance of God. For this shall night and darkness burst upon them. Night and darkness denote primarily the calamity which would come upon the false prophets ( unto you ) in connection with the judgment (Mic 2:4). The sun which sets to them is the sun of salvation or prosperity (Amo 8:9; Jer 15:9); and the day which becomes black over them is the day of judgment, which is darkness, and not light (Amo 5:18). This calamity is heightened by the fact that they will then stand ashamed, because their own former prophecies are thereby proved to be lies, and fresh, true prophecies fail them, because God gives no answer. "Convicted by the result, they are thus utterly put to shame, because God does not help them out of their trouble by any word of revelation"(Hitzig). Bōsh , to be ashamed, when connected with châphēr (cf. Jer 15:9; Psa 35:26., etc.), signifies to become pale with shame; châphēr , to blush, with min causae , to denote the thing of which a man is ashamed. Qōs^e mı̄m (diviners) alternates with chōzı̄m (seers), because these false prophets had no visions of God, but only divinations out of their own hearts. ‛Atâh sâphâm : to cover the beard, i.e., to cover the face up to the nose, is a sign of mourning (Lev 13:45), here of trouble and shame (cf. Eze 24:17), and is really equivalent to covering the head (Jer 14:4; Est 6:12). Ma‛ănēh , the construct state of the substantive, but in the sense of the participle; some codd. have indeed מענה . In Mic 3:8 Micah contrasts himself and his own doings with these false prophets, as being filled with power by the Spirit of Jehovah (i.e., through His assistance) and with judgment. Mishpât , governed by מלא , is the divine justice which the prophet has to proclaim, and g^e bhūrâh strength, manliness, to hold up before the people their sins and the justice of God. In this divine strength he can and must declare their unrighteousness to all ranks of the people, and predict the punishment of God (Mic 3:9-12).

Constable: Mic 3:1--6:1

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

In the first oracle, only the last two verses dealt with Israel's future blessings (2:12-13) while everything preceding exposed her sins and guilt. In this second oracle, the balance of emphasis is different. About one-third deals with present sins (ch. 3) and two-thirds with future blessings (chs. 4-5).

Constable: Mic 3:1-12

A. Condemnation of Israel's leaders ch. 3

This chapter consists of three sections. The first two point out the sinfulness of two groups of Israel's leaders, civil and religious, and the last one climaxes to assure their punishment. The leaders of God's people were not the only guilty individuals, of course, but they were particularly responsible and culpable because they affected so many other Israelites.

Constable: Mic 3:5-8

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

3:5 The Lord also had a message concerning the false prophets who were misleading His people. The false prophets gave benedictions to those who paid them, but people who did not give them anything received maledictions of doom and gloom (cf. Lam. 2:14; Jer. 6:14). Self-interest motivated these prophets rather than the fear of the Lord (cf. 2 Tim. 4:3).

"It was an ancient and respectable practice for a prophet to accept payment for services rendered to his clients. After all, as Jesus affirmed, the worker is entitled to his wages' (Luke 10:7). But with so apparently subjective a craft as prophecy there was ever a temptation. Why not make the message match the customer's pocket?"²¹

Even today some ministers favor those who treat them well and neglect, or worse, those who do not.

3:6 Because of this type of treatment, the Lord would withhold prophetic revelations from them. Rather than seeing the light they would grope in the darkness. The sun, a symbol of God who bestows blessings and favor, would set on their day, and they would have to live in the darkness of His disfavor.

3:7 Seers and diviners would suffer embarrassment because they would not be able to come up with any word from the Lord when the people asked for it. Covering the face was a sign of mourning (cf. Lev. 13:45; Ezek. 24:17, 22). Seers received visions (v. 6), and diviners practiced divination (v. 6) to ascertain the future. The title "seer" is an old one describing a prophet (1 Sam. 9:9), but "diviners" sought knowledge of the future through illegitimate means and were outlawed in Israel (cf. Deut. 18:10). Thus these two titles were derogatory terms for the false prophets.

3:8 In contrast to the false prophets who were full of greed (cf. Acts 5:3), Micah claimed to be full of spiritual power as a result of God's Spirit.²² He followed the will of God, and God's Spirit filled him (cf. Eph. 5:18). Justice marked his pronouncements (cf. vv. 1-3, 5) and courage his ministry (cf. vv. 4, 6-7; cf. Acts 4:13). He did not tailor his prophecies to his honorarium or fear what people might withhold from him if his message was negative (cf. 1 Thess. 2:2-6). His ministry was to declare the sins of the Israelites (as well as their future hope), and he fulfilled it faithfully and boldly.

Guzik: Mic 3:1-12

Micah 3 - Against Princes and Prophets

A. God against the princes of His people.

1. (1-3) The violence of leaders against God's people.

And I said: "Hear now, O heads of Jacob, and you rulers of the house of Israel: Is it not for you to know justice? You who hate good and love evil; who strip the skin from My people, and the flesh from their bones; who also eat the flesh of My people, flay their skin from them, break their bones, and chop them in pieces like meat for the pot, like flesh in the caldron."

a. Hear now, O heads of Jacob: Previously, Micah addressed his comments to God's people in general. Now he specifically speaks to their leaders, because they have both a special responsibility and accountability before God.

b. You who hate good and love evil: If this description isn't bad enough, Micah goes on to illustrate how terribly the leaders of Israel and Judah "use" the people - as if they were cannibals feasting on the people of God.

i. "Since the grinding poverty of the poor was leading them into an early grave, the prophet, in a sustained metaphor, depicts the magistrates responsible for creating these conditions as acting like cannibals. This grotesque figure aims to awaken the conscience of the reprobates." (Waltke)

ii. This reminds us the people never exist for the sake of the leaders, but leaders are there for the sake of the people. A leader should never serve God's people dominated by the question, "What is in it for me?" When they do, they are like the cannibalistic leaders described by Micah.

2. (4) God's judgment of silence against corrupt leaders.

Then they will cry to the LORD, but He will not hear them; He will even hide His face from them at that time, because they have been evil in their deeds.

a. Then they will cry to the LORD, but He will not hear them: This is one example of God's judgment against the corrupt leaders. When they cry out for God's help, He will remain silent.

b. He will even hide His face from them at that time: One aspect of the blessing pronounced by the priests of Israel was asked the LORD to make His face shine upon you (Numbers 6:25). Here, Micah promises the opposite of this blessing - that God would even hide His face from them at that time.

B. God against the false prophets to His people.

1. (5-7) The sin and promised judgment of false prophets.

Thus says the LORD concerning the prophets who make my people stray; who chant "Peace" while they chew with their teeth, but who prepare war against him who puts nothing into their mouths: "Therefore you shall have night without vision, and you shall have darkness without divination; the sun shall go down on the prophets, and the day shall be dark for them. So the seers shall be ashamed, and the diviners abashed; indeed they shall all cover their lips; for there is no answer from God."

a. The prophets who make my people stray: Micah returns to a previous theme first mentioned in Micah 2:11 - the false prophets who bring hollow comfort and pretend peace to God's people.

b. The sun shall go down on the prophets: Through Micah, God announces that He will bring the false prophets into complete confusion and disrepute. They will have no answer from God and therefore they shall be ashamed.

2. (8) Micah's confidence as a true prophet of God.

But truly I am full of power by the Spirit of the LORD, and of justice and might, to declare to Jacob his transgression and to Israel his sin.

a. I am full of power by the Spirit of the LORD: In contrast to the coming shame of the false prophets, Micah has a justified confidence in the LORD who called Him as a prophet. Because he knows God and is close to God and His word, Micah knows that he is full of power by the Spirit of the LORD.

i. Micah also knew that the power came by the Spirit of the LORD, not by anything in Micah. The power also came from justice and might, because Micah knew he was on the side of God's word and God's strength.

ii. "We must have the Holy Spirit, and if we have him not, all our machinery will stand still; or if it goes on, it will produce no effect whatever. I heard of a Christian man whose mill-wheel was noticed to be in motion on a certain Sunday. The people going to worship greatly wondered there at; but one who went by set their minds at rest by pointing out that the wheel was only turning idly round, because the water, by accident, was allowed to flow over it. But the man said, 'It is very like our minister and his sermons. There is no work being done, but the wheel goes round, clickety click, clickety click, though it is not grinding anything.' Therein it also greatly resembles many an organization for spiritual service: the water is passing over it, glittering as it flows; but the outside motion does not join on to any human need, nor produce any practical result, and nothing comes of the click and hum." (Spurgeon)

b. To declare to Jacob his transgression: Like most prophets in the Old Testament, Micah's job was to expose the sin of God's people.

i. We might say that under the New Covenant, prophets have a somewhat different calling. Under the Old Covenant, the law was not written on the heart of the believer and the Holy Spirit did not indwell each believer in the same way as under the New Covenant.

ii. Therefore, there was a greater need for the convicting work of the Spirit of God coming from the "outside," from prophets such as Micah. In the New Testament, the Apostle Paul described the ministry of the prophet like this: But he who prophesies speaks edification and exhortation and comfort to men (1 Corinthians 14:3). This certainly doesn't mean that under the New Covenant prophecy will never be used to expose sin, but it certainly isn't its central purpose.

3. (9-12) Unrepentant Jerusalem will share Samaria's fate of destruction.

Now hear this, you heads of the house of Jacob and rulers of the house of Israel, who abhor justice and pervert all equity, who build up Zion with bloodshed and Jerusalem with iniquity: her heads judge for a bribe, her priests teach for pay, and her prophets divine for money. Yet they lean on the LORD, and say, "Is not the LORD among us? No harm can come upon us." Therefore because of you Zion shall be plowed like a field, Jerusalem shall become heaps of ruins, and the mountain of the temple like the bare hills of the forest.

a. Now hear this . . . who build up Zion with bloodshed and Jerusalem with iniquity: In this chapter, Micah first spoke to the judges, then to the prophets - now he speaks to the princes, you heads of the house of Jacob. The rulers of Jerusalem were not much better than the rulers of Israel, and could expect similar judgment unless the repented.

b. Yet they lean on the LORD, and say, "Is not the LORD among us? No harm can come upon us": The leaders of Jerusalem had a false confidence in religious ritual and form. All the while, judgment was appointed for Jerusalem unless they repented.

i. The great thing about the Prophet Micah was that he was listened to. Hosea was ignored, and so was Amos. They threw Jeremiah in jail for his prophetic message of coming judgment. In contrast, King Hezekiah and the leadership of Judah listened to the Prophet Micah.

ii. Jeremiah 26:17-19 describes how even a hundred years later the impact of Micah was remembered: Then certain of the elders of the land rose up and spoke to all the assembly of the people, saying: "Micah of Moresheth prophesied in the days of Hezekiah king of Judah, and spoke to all the people of Judah, saying, 'Thus says the LORD of hosts: "Zion shall be plowed like a field, Jerusalem shall become heaps of ruins, And the mountain of the temple Like the bare hills of the forest."' Did Hezekiah king of Judah and all Judah ever put him to death? Did he not fear the LORD and seek the Lord's favor? And the Lord relented concerning the doom which He had pronounced against them. But we are doing great evil against ourselves."

iii. "He was heard in the days of Hezekiah. A revival followed. Then, one hundred years later, his words were still remembered, and the memory of what happened earlier was used of God to spare the life of Jeremiah." (Boice)

© 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 3 (Chapter Introduction)

Overview

Mic 3:1, The cruelty of the princes; Mic 3:5, The falsehood of the prophets; Mic 3:8, The ill-grounded security of them both.

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 3 (Chapter Introduction)

CHAPTER 3

Micah reproveth the cruelty of the princes, Mic 3:1-4 , and the falsehood of the prophets, Mic 3:5-7 . His zeal in showing the sins of the princes, priests, and prophets, and their illgrounded security, Mic 3:8-12 .

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 3 (Chapter Introduction)

(Mic 3:1-8) The cruelty of the princes, and the falsehood of the prophets.

(Mic 3:9-12) Their false security.

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 3 (Chapter Introduction)

What the apostle says of another of the prophets is true of this, who was also his contemporary - " Esaias is very bold," Rom 10:20. So, in this chapter, Micah is very bold in reproving and threatening the great men that were the ringleaders in sin; and he gives the reason (Mic 3:8) why he was so bold, because he had commission and instruction from God to say what he said, and was carried out in it by a higher spirit and power than his own. Magistracy and ministry are two great ordinances of God, for good to his church, but these were both corrupted and the intentions of them perverted; and upon those that abused them, and so abused the church with them, the prophet is very severe, and justly so. I. He gives them their lesson severally, reproving and threatening princes (Mic 3:1-4) and false flattering prophets (Mic 3:5-7). II. He gives them their lesson jointly, putting them together, as acting in conjunction for the ruin of the kingdom, which they should see the ruins of (Mic 3:9-12).

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

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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 3 (Chapter Introduction)

INTRODUCTION TO MICAH 3

In this chapter the prophet reproves and threatens both princes and prophets, first separately, and then conjunctly; first the heads and princes of the people, civil magistrates, for their ignorance of justice, and hatred of good, and love of evil, and for their oppression and cruelty; and they are threatened with distress when they should cry unto the Lord, and should not be heard by him, Mic 3:1; next the prophets are taken to task, for their voraciousness, avarice, and false prophesying; and are threatened with darkness, with want of vision, and of an answer from the Lord, and with shame and confusion, Mic 3:5; and the prophet being full of the Spirit and power of God, to declare the sins and transgressions of Jacob and Israel, Mic 3:8, very freely declaims against princes, priests, and prophets, all together; who, though guilty of very notorious crimes, yet were in great security, and promised themselves impunity, Mic 3:9; wherefore the city and temple of Jerusalem are threatened with an utter desolation, Mic 3:12.