Introduction to Micah

Author:

     Micah is the author of this book. His name (Heb. מִיכָה Mikah) means “Who is like Yahweh?” His name implies the incomparability of God. Micah is referred to in the book of Jeremiah (Jer 26:18; cf. Mic 3:12).

Audience:

     Micah prophesies both to Israel and Judah (Mic 1:1, 5, 9; 5:2), but the primary audience is Israel (Mic 1:5, 13-15; 3:1, 8-9; 5:1-3; 6:2).

Date of ministry:

     Micah received His messages from the Lord during the reigns of Jotham (742-735 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-687 B.C.). This would place his ministry roughly between 740-700 B.C.

Historical Background:

     Micah was a contemporary of Hosea and Isaiah. “Like his contemporary Isaiah, Micah prophesied about the Assyrian destruction of the Northern Kingdom and the later defeat of the Southern Kingdom by the Babylonians.”[1] Micah would have witnessed the destruction of Israel by Shalmaneser, king of Assyria, in 722 B.C. (2 Ki 17:1-23). As well as the near destruction of Jerusalem by Sennacherib, king of Assyria, in 701 B.C. (2 Ki 18:13—19:36). Micah reveals the reasons his people were under attack was because of their sinful rebellion against God in violation of the Mosaic Covenant (Deu 28:15-68). Micah prophesied against idolatry (Mic 1:7; 5:12-14), the abuse of the helpless (Mic 2:1-2, 8-9), greed among the nation’s leaders (Mic 3:1-12; 7:3), and economic injustice and violence from the wealthy (Mic 6:11-12).

Message:

     Micah presents three messages to his fellow Israelites, and each begins with the call to “Hear” (Heb שָׁמַע shama; Mic 1:2; 3:1; 6:1). Micah sees much of the nation’s sin as originating among the nation’s leaders, namely: the princes, priests and prophets. He states, “Her leaders pronounce judgment for a bribe, her priests instruct for a price and her prophets divine for money” (Mic 3:11).

• "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."^[2]

     The Mosaic Covenant was God’s standard of judgment for Israel in Micah’s day; specifically, the blessings and cursings God promised would come, depending on their obedience (Deu 28:1-14) or disobedience (Deu 28:15-68) to His commands. Though Micah pronounces judgment against Israel, leading to their captivity (Mic 1:16), he also provides messages of hope (Mic 4:1-8; 7:11-20), as God will send forth a Ruler who will shepherd the nation, which is Lord Jesus Christ (Mic 5:2-5; cf. Mat 2:1-12; Luke 2:1-20).

• "Though the theme of judgment is prominent in each of Micah’s three messages, the prophet also stressed restoration. Micah mentioned the “remnant” in each of his three messages (Micah 2:12; 4:7; 5:7–8; 7:18). He was confident that someday the Lord would restore the people of Israel to a place of prominence in the world under the Messiah. This emphasis would have greatly encouraged the righteous remnant in Micah’s day."^[3]

     For the nation and its citizens, Micah gives them God’s expectation, which is, “He has told you, O man, what is good; and what the LORD requires of you: to do justice, to love kindness, and to walk humbly with your God” (Mic 6:8).

Outline:

1. Israel and Judah’s judgment because of their sin (1-2).
2. God promises future blessing after judgment (3-5).
3. Indictment of sin and promise of future blessing (6-7).

 

[1] John A. Martin, “Micah,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1474–1475.

^[2] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Jon 4:10.

^[3] John A. Martin, “Micah,” in The Bible Knowledge Commentary, 1474–1475.