Authorship
Micah’s name means “Who is like Yahweh?”[1] He was born in Judah (the Southern Kingdom) about 20 miles west of Jerusalem (in Gath). This is why he only spends one chapter writing about the Northern Kingdom (ch. 6).
Micah lived contemporaneously with Isaiah, and this is why Micah 4:1-3 and Isaiah 2:2-4 are identical. In fact, McComiskey notes that Micah grew up close to Isaiah (did they know each other as kids?), which he speculates “may explain certain similarities between the prophecies of both men.”[2]
Micah grew up in Moresheth-Gath (1:14) in Shepelah of Judah. This is right in the middle of the frontier-zone between Judah and Philistia. It may have been a rough area in which to grow up, and it would have made him starkly aware of Israel’s enemies.
Date
Micah must have been written before 722 BC. Otherwise, his statements about the Northern Kingdom escaping judgment would make no sense (see Micah 1:6). Archer believes that “the conditions of corruption and immorality in Judah as Micah depicts them correspond well with what is known of the reign of Ahaz (742–728), or else possibly of the earliest years of Hezekiah’s reign as co-regent with Ahaz (728–725).”[3] Since Micah 1:1 states that he began his ministry in the reign of Jotham (751-736), then this must place him even earlier.
Micah played a major role on King Hezekiah’s faithful reign. Jeremiah writes, “Micah of Moresheth prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying, ‘Thus the Lord of hosts has said, ‘Zion will be plowed as a field, and Jerusalem will become ruins, and the mountain of the house as the high places of a forest. Did Hezekiah king of Judah and all Judah put him to death? Did he not fear the Lord and entreat the favor of the Lord, and the Lord changed His mind about the misfortune which He had pronounced against them? But we are committing a great evil against ourselves’” (Jer. 26:18-19).
Commentary on Micah
Unless otherwise stated, all citations are taken from the New American Standard Bible (NASB).
Micah 1 (Judgment for Jerusalem and Samaria)
Summary: This is a vision against Jerusalem and Samaria (v.1). He calls Jerusalem Judah’s “high place” (v.6). This was an incredibly offensive way of saying that the city had become like an idol to the people. This was supposed to be the holy city. He calls for city wide repentance.
(1:1) Micah’s ministry stretched over the reign of three Judean kings. The 8th century BC was a time of intense spiritual decline, so this must have been a hard time to serve God.
Micah directed his prophetic voice toward the twin capitals of the divided nation: “Samaria” and “Jerusalem.”
(1:2) God himself is called as a “witness” against the evil of the people.
(1:3-4) The way that God serves as a “witness” is by bringing metaphorical destruction on the land. The “high places” refer to places of idol worship (Jer. 7:31; Ezek. 20:29) or places of military security (Deut. 32:13; Hab. 3:19). Both concepts are in view in this chapter.
(1:5) God is judging (vv.3-4) because of the sin of the people. The “high place” of Judah is the city of Jerusalem: What an insulting claim! The “holy city” is being compared to an idolatrous place of worship.[4]
(1:6-7) The money that Samaria made for her spiritual prostitution would be burned along with everything else. The area would be leveled.
(1:8) Ripping one’s clothes was a sign of mourning, and apparently, the fact that he was nude was also a sign. Being “barefoot” was a sign of mourning (2 Sam. 15:30).
(1:9) The sin of Samaria was making its way to Judah and specifically Jerusalem.
(1:10) He says “tell it not in Gath” (cf. 2 Sam 1:20) so that the Philistines would not be able to rejoice in Samaria’s judgment.[5]
(1:11-12) McComiskey understands these verses as being destroyed alongside of Jerusalem.[6]
(1:13-14) “Moresheth” means “betrothed.”[7] This would fit with the idea that the city was given “parting gifts” (i.e. a dowry?). These other cities will all be destroyed by God.
(1:15-16) The name “Mareshah” may have meant to “possess” or “conquer,”[8] but Micah states that it will be conquered.
David hid from Saul in a cave in “Adullam.” This connects to David’s words used in verse 10. This may show the temporary judgment of David’s line.
Micah 2 (Micah battles the false prophets)
Summary: The people were angry with Micah, and they told him not to prophesy (v.6). They’d rather have the prophets who were promising drunkenness (v.11).
(2:1-2) The rich, oppressing class were stealing from the poor. They devise their plans in bed at night (“work out evil on their beds”). Their philosophy is “might makes right” (“it is in the power of their hands”).
(2:3) The term “family” (mišpāḥāh) refers to the nation (cf. Amos 3:1).[9] The judgment would be unavoidable (“you cannot remove your necks”).
(2:4) This lament is the nation of Israel itself.[10] God is giving the land to an “apostate” (šôḇēḇ) which can also be translated “rebel” or “traitor.” In effect, this would refer to the Assyrians.[11]
(2:5) Joshua distributed the land with a “measuring line” (Josh. 14:1-5).
(2:6) The false prophets were telling Micah not to speak. McComiskey summarizes the false prophets: “Do not prophesy. They must not prophesy of these things; for as long as they do, disgrace will not leave us.”[12]
(2:7) God is just (“impatient” or “angry”), but he is also warning them through his “words” which are “good.”
(2:8) The people had become an “enemy” of the poor, which made them an enemy of God (Prov. 14:31). It was common to hold a person’s clothes as a pledge (Ex. 22:26), but the imagery here is that the rich were simply stripping the poor.
(2:9-10) The evicted women could refer to widows, because no husbands are mentioned. Because of their sin, this generation of Israelites wouldn’t see God’s blessings.
(2:11) The people preferred a message of affluence and decadence, rather than truth.
(2:12-13) This entire section refers to the regathering of Israel and the Second Coming of Christ.[13] The “king” is not the same as the “LORD” (v.13). This is the same figure mentioned later (Mic. 4:7; 5:2-4).
Micah 3 (Judgment for the leadership)
Summary: Micah denounces the leadership in Israel. The false prophets were predicting peace (v.11).
(3:1) If anyone should know justice, it is the leaders of Israel.
(3:2-3) This metaphorical picture of cannibalizing the people depicts the leaders as butchering the people like animals to feast on them.
(3:4) God won’t answer their prayers in this state (Ps. 18:41; Prov. 1:28).
(3:5) This seems to be saying that if the false prophets are fed (paid?) then they will tell the people that they are not in danger (“peace”). But if they are not well paid, then they will declare that the people will face war (“holy war”). In other words, the people could change the word of these false prophets based on how much they fed them.
(3:6-7) These false prophets would be exposed. Their occult practices will be shut down by God. McComiskey writes, “It would be a time in which false predictions of peace (v.5) would be discredited by the reality of the Captivity.”[14]
(3:8) In stark contrast, Micah is filled by the “Spirit of the LORD.” This distinguishes him as a true prophet from the false. Moreover, Micah’s affirmation of “justice” (i.e. righteousness) showed him to be a true prophet.
(3:9) Micah loved “justice” (v.8), but the religious leaders “abhorred” it.
(3:10-11) The leaders were completely unjust and unethical, but they thought that they would be free from “calamity” because they thought “the LORD [was] in [their] midst.” This same kind of ethnic superiority can be seen in the religiosity of the Pharisees in Jesus’ day. They felt that they were in the clear because they had the right rituals and were of the Jewish race.
(3:12) God was so angry with the sin of the leaders that he promised to destroy the city and the Temple.
Micah 4 (Predictions about the Millennium)
Summary: This chapter seems to be about the millennium, because of the world-wide peace described. He predicts the regathering of Israel (v.6), which will be a permanent regathering (v.7).
(4:1) The expression “in the last days” (beʾ aḥarîṯ hayyāmîm) refers to sometime in the future, but the context drives the meaning. In this context, it is clear that Micah is referring to the end of human history.[15] For one, all of the people will “stream” to Jerusalem. Moreover, the kingdom will be given to Jerusalem forever (Mic. 4:8; 5:2-4, 7-9).
(4:2) The nations comes to hear and follow God’s word, which has not been fulfilled. This still is unfulfilled prophecy about the future millennial kingdom.
(4:3) Yahweh God will judge international disputes. World peace will come when God is ruling and reigning on earth. Weapons (used for killing people) will be turned into farming equipment (used for feeding people).
(4:4) This will be a time of radical peace and security. This will not come about because of some sort of humanistic utopia. It will come about because of God’s leadership.
(4:5) The people (currently) follow many gods, but at this time, they will only follow Yahweh.
(4:6-7) “In that day” refers back to verse 1 (“…in the last days”). The “remnant” which survives will be in a poor condition (“lame… outcasts… afflicted”). But God will turn this remnant into a “strong nation.” Clearly, God’s supernatural power will be at work to gather and strengthen these people.
(4:8) This predicts the reconstruction of the Davidic line and covenant. McComiskey writes, “Since the expressions used by Micah have such close ties with the location of David’s dominion, the words ‘former dominion’ can mean little else than that the Davidic kingdom will in some sense be restored to Jerusalem. By asserting this, Micah stands firmly in the tradition of the preexilic prophets (Isa. 9:17; Hos. 3:5; Amos 9:11).”[16]
(4:9) This can be understood as meaning that the absence of a “king” was a demonstration that God was not currently with the nation.[17]
(4:10) This passage predicts both Israel’s doom (i.e. Babylonian exile) and deliverance (regathering from Babylon).
(4:11) The nations are looking to destroy the nation of Israel.
(4:12-13) God, however, will strengthen the nation to guard itself and defeat the enemies.
Micah 5 (The Messianic Age)
Christ will return and protect Israel from the nations. This will be a day of judgment for the people.
(5:1) Because of Jerusalem’s sin, the nations would “siege” the city, and the “judge” or king would be slapped on the cheek. This was a sign of humiliation (1 Kin. 22:24; Job 16:10; Ps. 3:7).
(5:2) “Ephrathah” is an ancient name for Bethlehem (Gen. 35:16, 19; 48:7; Ruth 4:11),[18] which was the place of David’s birth (1 Sam. 17:12).
(Mic. 5:2) Did Matthew properly cite this passage (Mt. 2:6)? Is this a prophecy of Jesus?
(5:3) “Therefore He will give them up until that time…” Israel will only be given up temporarily until “a ruler will come who will end the period of Israel’s estrangement.”[19]
“When she who is in labor has borne a child…” The “she” refers to the nation of Israel giving birth to the Messiah.[20]
“Then the remainder of His brethren will return to the sons of Israel.” The nearest antecedent for “His” would be the Messiah of verse 2. The “brethren” refer to the Messiah’s ethnic “brothers.” This “remnant” will return to the nation of Israel.
(5:4) The Messiah will serve by Yahweh’s power, rather than his own (see “The Incarnation”). His rule will stretch globally to all of the nations.
(5:5-6) The difficulty with interpreting this passage is that it hasn’t happened yet. The Jewish people fought off foreign invaders (e.g. Antiochus Epiphanes IV), but he was a Greek—not an “Assyrian.” When the Assyrians attacked Israel in 722 BC, the Israelites were hopelessly slaughtered.
McComiskey understands the “Assyrian” to refer to “a figure of speech for all the world powers that oppress Israel.”[21] Moreover, the “seven shepherds and eight leaders” refer to “an indefinite number of leaders.”[22] He sees Assyria as a symbol for many nations based on Micah 4:11-13; 7:12, 16-17.
In our view, this language is too specific to allegorize. Moreover, the context refers to the end of history. This invasion by the Assyrians hasn’t happened yet, and it will be literally fulfilled at the Second Coming of Christ.
(5:7) The “remnant” of faithful Jewish believers will be spread throughout the nations. They won’t put themselves there (“do not wait for man”), but God will sovereignly place them there.
(5:8-9) The “remnant” will not be a weak group of people. They will have the power of God behind them, so they will be like a “lion” among “sheep.”
(5:10-15) This is parallel to the millennial kingdom (Mic. 4:1-4). The people wouldn’t take over the globe through their own power, but through dedication to God. This section describes how idolatry will be purged from the people.
Micah 6 (God legally prosecutes Israel)
Summary: God brings a legal case against Israel. He wants the people to repent of their evil (v.8). This follows the rib (pronounced “reeve”) pattern of judgment. The word rib means “to bring a charge or lawsuit.” It’s similar to a landlord posting a “30 day notice to vacate.” It’s a final warning. When an Assyrian captured someone, the Assyrian king would send a “notice” or rib. This entire chapter is like an eviction notice, but here, God is the one sending the notice. The pattern of a rib went like this:
(1) Appeal to the vassal to pay attention and a summons to treaty witnesses (Micah 6:1-2 = earth and sky; Deut. 31:28; 32:1).
(2) Series of questions which carry an implied accusation (Micah 6:3).
(3) Recollection of past benefits bestowed on the vassal with some statement of the offenses by which he had broken the treaty.
(4) Redemption.
(5) Declaration of culpability and a threat of judgment (Micah 6:8-16; Deut. 10:12-13)
Contrary to the standard pattern, this rib ends with a message of hope! (Micah 7:8-20)
(6:1-2) Micah calls on creation itself to serve as witnesses in this legal case (cf. Deut. 32:1; Isa. 1:2).
(6:3) God asks how he has let down the people on his end. He expects an answer (“Answer Me”), but there is none to give, because God has given more than they deserve.
(6:4-5) God had provided for them by rescuing them from Egyptian slavery (v.4) and protecting them from the curse of Balaam (v.5).
(6:6-7) Micah speaks on behalf of the people: what does God want from the people? The list includes all forms of external religious activity. It seems to move from lesser (“bowing”) to greater (i.e. child sacrifice!). But God doesn’t want any of their works. McComiskey writes, “The prophet was not indicating that sacrifice was completely ineffectual and that simply a proper heart attitude to God would suffice. In [this] verse he painted a caricature, a purposefully exaggerated picture, of the sacrificial system to indicate that God has no interest in the multiplication of empty religious acts.”[23]
(6:8) Loving God has a moral component (“justice”), but the focus here is on the heart of the believer. They need to love kindness and walk humbly in their hearts (cf. Mt. 23:23).
(6:9) God’s “call” to the city refers to a cry of warning. The Assyrians are on their way to judge the people.
(6:10-13) The rich are still taking advantage of the poor, and this is why judgment is coming. The people were trying to justify their deceiving practices by using deceiving practices (v.11).
(6:14-15) The wealthy became rich off of the land, so God was going to judge the land as a result.
(6:16) Omri was the king who produced Ahab and Baal worship. The judgment would make the people “an object of horror.”[24]
Micah 7
Summary: The chapter moves from darkness to light. That is, the chapter opens with judgment, but it moves to God’s blessing by the end of the chapter.
The judgment would be so chaotic that the people wouldn’t even trust one another (v.5). Micah trusts that God will acquit him of his own sin (v.9), but the nations will be ashamed and destroyed (v.16). Micah makes an allusion to the nations being judged like Satan (?) in Genesis 3 (v.17). (Is this an allusion to the fact that Satan will be behind the nations?) God will eventually have compassion on the nation (vv.18-19), because of the Abrahamic Covenant (v.20).
(7:1-2) The righteous remnant are compared to fruit gatherers who are picking after harvest. The “fruit” refers to godly people, who are hard to find.[25]
(7:3) The corruption of the people goes to the highest levels—even the princes and judges ask for bribes. The “weave” refers to a conspiracy that the people have woven together.
(7:4) Even “good” people were like thorns. The “watchmen” could refer to the prophets (Jer. 6:17; Ezek. 3:17), who warned the people of the coming judgment.[26]
(7:5-6) When people through off morality (vv.1-4), it is impossible to build trust and quality love relationships. Even the family unit breaks down in such conditions.
(7:7) The word “watch expectedly” (ṣāpāh) was used in verse 4 regarding the watchmen. This alludes to the idea that Micah was waiting for every sign and sound that God could be intervening. His focus was on God’s intervention.
(7:8) The righteous remnant would suffer (“fall”), but that would not be the end of the story (“I will rise”). They trusted that God would bring them through the circumstances, rather than take them out of the circumstances.
(7:9-10) The righteous remnant were not perfect. They “sinned” against God. But they knew that God would pass judgment in their favor. This harkens back to the rib legal case from chapter 6. God will call the remnant just and the enemies judged.
(7:11-12) The Gentiles will come to God in this time.
(7:13) It seems that the millennial kingdom will arise after the judgment of the Earth.
(7:14) Bashan and Gilead represent places of prosperity and plenty.[27] God is depicted as both a “Shepherd” as well as a King (“scepter”).
(7:15) The “miracles” of the Exodus were held up as the gold standard of God’s intervening activity. The point here is that God will be highly involved at this time.
(7:16) The nations will be shocked and “ashamed” of themselves and how they treated the nation of Israel.
(7:17) This language could describe animals in general. However, there is a direct connection to Satan’s judgment in Genesis 3:14.
(7:18) Remember, Micah’s name means, “Who is like the Lord?” Micah alludes to Exodus 34:6-7, which is a repeated verse throughout the OT.
(7:19-20) Even though the nation was incredibly evil and sinful, Micah was banking on the Abrahamic Covenant which was eternal.
[1] Archer, Gleason. A Survey of Old Testament Introduction (3rd. ed.). Chicago: Moody Press. 1994. 399.
[2] McComiskey, T. E. Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7). Grand Rapids, MI: Zondervan Publishing House. 1986. 397.
[3] Archer, Gleason. A Survey of Old Testament Introduction (3rd. ed.). Chicago: Moody Press. 1994. 361.
[4] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 405). Grand Rapids, MI: Zondervan Publishing House.
[5] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 407). Grand Rapids, MI: Zondervan Publishing House.
[6] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 408). Grand Rapids, MI: Zondervan Publishing House.
[7] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 408). Grand Rapids, MI: Zondervan Publishing House.
[8] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 408). Grand Rapids, MI: Zondervan Publishing House.
[9] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 410). Grand Rapids, MI: Zondervan Publishing House.
[10] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 410). Grand Rapids, MI: Zondervan Publishing House.
[11] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 410). Grand Rapids, MI: Zondervan Publishing House.
[12] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 412). Grand Rapids, MI: Zondervan Publishing House.
[13] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, pp. 414–416). Grand Rapids, MI: Zondervan Publishing House.
[14] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 418). Grand Rapids, MI: Zondervan Publishing House.
[15] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 421). Grand Rapids, MI: Zondervan Publishing House.
[16] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 423). Grand Rapids, MI: Zondervan Publishing House.
[17] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 425). Grand Rapids, MI: Zondervan Publishing House.
[18] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 427). Grand Rapids, MI: Zondervan Publishing House.
[19] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 427). Grand Rapids, MI: Zondervan Publishing House.
[20] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 428). Grand Rapids, MI: Zondervan Publishing House.
[21] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 429). Grand Rapids, MI: Zondervan Publishing House.
[22] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 430). Grand Rapids, MI: Zondervan Publishing House.
[23] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 436). Grand Rapids, MI: Zondervan Publishing House.
[24] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 439). Grand Rapids, MI: Zondervan Publishing House.
[25] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 440). Grand Rapids, MI: Zondervan Publishing House.
[26] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 441). Grand Rapids, MI: Zondervan Publishing House.
[27] McComiskey, T. E. (1986). Micah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 444). Grand Rapids, MI: Zondervan Publishing House.