Micah, Book Of

Micah, Book of [ebd]

the sixth in order of the so-called minor prophets. The superscription to this book states that the prophet exercised his office in the reigns of Jotham, Ahaz, and Hezekiah. If we reckon from the beginning of Jotham's reign to the end of Hezekiah's (B.C. 759-698), then he ministered for about fifty-nine years; but if we reckon from the death of Jotham to the accession of Hezekiah (B.C. 743-726), his ministry lasted only sixteen years. It has been noticed as remarkable that this book commences with the last words of another prophet, "Micaiah the son of Imlah" (1 Kings 22:28): "Hearken, O people, every one of you."

The book consists of three sections, each commencing with a rebuke, "Hear ye," etc., and closing with a promise, (1) ch. 1; 2; (2) ch. 3-5, especially addressed to the princes and heads of the people; (3) ch. 6-7, in which Jehovah is represented as holding a controversy with his people: the whole concluding with a song of triumph at the great deliverance which the Lord will achieve for his people. The closing verse is quoted in the song of Zacharias (Luke 1:72, 73). The prediction regarding the place "where Christ should be born," one of the most remarkable Messianic prophecies (Micah 5:2), is quoted in Matt. 2:6.

There are the following references to this book in the New Testament:

5:2, with Matt. 2:6; John 7:42. 7:6, with Matt. 10:21,35,36. 7:20, with Luke 1:72,73.

MICAH, BOOK OF [bridgeway]

Of the four eighth century prophets whose writings have been preserved in the Old Testament, Micah was the last. Amos and Hosea had brought God’s message mainly to the northern kingdom Israel, whereas Isaiah and Micah were more concerned with the southern kingdom Judah. The two men prophesied during the same period (Isa 1:1; Micah 1:1) and both were especially concerned with the sins of Jerusalem. The two books contain many similarities, and it has been suggested that Micah might have been one of Isaiah’s disciples (cf. Isa 8:16).

Social conditions

With the prosperity of the eighth century came the social evils of greed, corruption, injustice and immorality. Those who profited most from the economic development were the merchants, officials and other upper class city dwellers. Corruption in the law courts made it easy for these people to do as they wished, while poorer class people found it impossible to gain even the most basic justice (Micah 3:9-11; 7:3).

Micah was particularly concerned with the injustice done to the poor farmers. He was from a farming village himself (Micah 1:1), and he saw that the corruption of Israel and Judah was centred in the capital cities, Samaria and Jerusalem (Micah 1:5; 6:9).

Because of the injustice of the officials and merchants with whom they had to deal, the farmers were forced to borrow from the wealthy to keep themselves in business (Micah 3:1-3; 6:10-12). The wealthy lent them money at interest rates so high that the farmers found it impossible to pay their debts. The wealthy then seized the farmers’ possessions as payment. First they seized their clothing and household items (Micah 2:8), then, when these were not sufficient, their houses and land (Micah 2:1-3,9). The farmers then had to rent back their land from their new masters, thereby increasing the farmers’ burden even more.

These practices showed no knowledge of the character of God or the nature of true religion. The people still followed the sacrifices and ceremonies of the Israelite religion, but Micah warned that formal religion was hateful to God if justice and love were absent (Micah 6:6-8). Unless they repented, God would send the people into captivity and leave their homeland desolate (Micah 3:12; 6:16).

Religious leaders also were corrupt. Preachers had comforting words for the upper class people from whom they received their income, but they condemned the prophet Micah for his forthright speaking (Micah 2:6,11; 3:5). Hezekiah the king, however, heeded Micah’s warnings. He managed to achieve some reformation in Judah, and as a result God postponed the day of judgment (Jer 26:18-19; cf. Micah 3:12).

Eventually, in the reign of a later king, the judgment fell. Yet Micah saw that beyond the judgment lay the hope of a restored nation, a glorious kingdom and an ideal king (Micah 2:12-13; 4:1-4; 5:2,4).

Summary of the book

From his prophetic viewpoint, Micah gives a picture of the judgment about to fall on Israel and Judah (1:1-16). He goes on to point out that the reason for the judgment is the oppression of the poor by the corrupt leaders (2:1-3:12). But, looking further ahead, he sees that after captivity in a foreign land, Israel’s shame will be replaced by glory (4:1-5:1), and God’s chosen king will reign over his people in an ideal kingdom (5:2-15). Returning to the present, Micah announces God’s accusations against his people (6:1-16), then confesses their sin to God and pleads for God’s mercy (7:1-20).