CIRCUMSTANCES OF WRITING

AUTHOR: Micah’s hometown of Moresheth-gath (1:1,14) in the lowlands of Judah was about twenty-five miles southwest of Jerusalem. The fact that his hometown is mentioned probably means that Micah ministered elsewhere, including Jerusalem, and since no genealogy is given we can probably assume that his family was not prominent. Though from the country, Micah was no bumpkin. He was a skilled orator, a master of metaphors with a genius for wordplay and blunt, vivid imagery. Few prophets saw the future more clearly. Micah prophesied the fall of Samaria (1:5-9), Jerusalem’s destruction (1:1-16; 3:12), the Babylonian captivity and return from exile (4:6-10), as well as the birth of God’s future Davidic ruler in Bethlehem (5:2).

Micah’s ministry probably began late in Jotham’s reign and ended early in Hezekiah’s, dating between 730 and 690 BC. His reference to the future judgment of Samaria (1:6) shows that his ministry began some time before 722 BC. As such, Micah’s ministry overlapped Isaiah’s. The elders in Jeremiah’s day remembered Micah’s prophecy as having spurred Hezekiah’s religious reform (Jr 26:17-19).

BACKGROUND: Both Israel and Judah experienced affluence and material prosperity in the late eighth century BC. In the south, King Uzziah’s military victories brought wealth for some. A wealthy merchant class developed, and many poorer farmers found themselves at the mercy of government-supported businessmen. As business dealings became more corrupt, God’s prophets spoke to the nation, confronting the ill-gotten wealth and accompanying godlessness. Amos and Hosea prophesied in the northern kingdom of Israel, and Isaiah and Micah prophesied in Judah to the south.

Judah’s commercial and secular culture replaced God’s covenant ideal. The rich became wealthy at the expense of the poor. Micah saw this as an indication of a rotten social fabric and crumbling national foundations. God’s people were to be different socially and economically. They were stewards of God’s land (Lv 25:23) that he had allotted to each family (Jos 13-19). God’s law protected family property rights (Lv 25:1-55) and provided for the poor and less fortunate (Dt 14:28-29; 15:7-11). But growing affluence in Micah’s day led to increasing callousness toward the weak (Mc 2:1-2) and a blatant disregard for God’s foundational laws (6:10-12). Judges and lawmakers became involved in conspiracy, bribery, and other corruption (3:1-3,9-11; 7:3). Religious leaders were concerned more about making money than teaching God’s Word (3:11). The wealthy learned to separate their worship from everyday practice.

At this time the ancient Near East experienced an international power shift. Assyria was ascending, becoming one of the most evil, bloodthirsty, manipulative, and arrogant empires of the ancient world. Four Assyrian kings made military inroads into Palestine during Micah’s ministry, taking Samaria in 722 BC and making Israel an Assyrian province. In 701 BC Sennacherib took forty-six Judean towns and villages and besieged Jerusalem. King Hezekiah had allied with Egypt and Babylon against Assyria, for which both Micah and Isaiah urged him to repent. God miraculously spared Jerusalem (2Kg 19:35-36; 2Ch 32:22-23; Is 37:36-37), and according to Micah the Jerusalem siege was both an act of God’s judgment and an occasion for God’s deliverance.

Judah never learned its lesson. The people wavered between faith and apostasy and suffered many crises. Micah preached to people who had long since abandoned covenant loyalty, including the king, the royal court, judges, and religious leaders. As the rulers proved increasingly unfaithful, Micah prophesied Judah’s destruction and exile by the Babylonians (586 BC). Beyond that, however, he saw a future restoration for a remnant of the people (539 BC).

MESSAGE AND PURPOSE

Micah sought “to proclaim to Jacob his rebellion and to Israel his sin” (3:8). He pronounced God’s judgment to call his people to repentance. Injustice was rampant (2:1-2; 3:1-3,9-11; 6:10-11), thus they would suffer destruction and exile (1:10-16), silence from God (3:6-7), and frustration (6:13-16). But Micah balanced his prophecy with hope of a remnant spared through God’s judgment and a glorious future restoration (2:12-13; 4:1-5; 5:5-9; 7:8-20).

CONTRIBUTION TO THE BIBLE

Micah’s holy and just God demands holiness and justice from all people. This is the “good” he requires (6:8). The people had grown content with going through the religious motions while practicing very little genuine spiritual devotion. Even the religious leaders chose to speak popular messages in order to support their standard of living. Micah preached that true religion comes from a heart tuned to God, resulting in godly living. Thus religion and ethics are inseparable. People who refuse to repent will face his judgment, but the faithful will find his salvation and be led by God’s King, who will usher in his peace and prosperity.

STRUCTURE

Structured thematically as a balanced chiasm, the book highlights the central and final sections. Each matching section reflects on the other. This literary structure emphasizes Micah’s main themes of Judah’s social sins, the moral failure of its leadership, and the establishment of God’s kingship over the land.

OUTLINE

I.Coming Defeat and Destruction (1:1-16)

A.God’s condemnation of his people (1:1-7)

B.Micah’s lament (1:8-16)

II.Corruption of the People (2:1-13)

A.Judgment on greedy oppressors (2:1-5)

B.Rejection of God’s word (2:6-11)

C.Hope after the judgment (2:12-13)

III.Corruption of the Leaders (3:1-12)

A.Unjust rulers and judges (3:1-4)

B.False prophets and the true prophet (3:5-8)

C.Corrupt leaders and Jerusalem’s fall (3:9-12)

IV.Hope for a Glorious Future Restoration (4:1-5:15)

A.The Lord’s rule over the nations (4:1-5)

B.The remnant and the Lord’s rule (4:6-10)

C.The Lord’s reversal of the present situation (4:11-5:1)

D.The remnant and the Lord’s ruler (5:2-9)

E.The Lord’s rule over the nations (5:10-15)

V.Corruption of the City and Its Leaders (6:1-16)

A.God’s lawsuit against his people (6:1-8)

B.Accusations against Jerusalem (6:9-12)

C.God’s verdict of judgment (6:13-16)

VI.Corruption of the People (7:1-7)

A.Lament over a decadent society (7:1-6)

B.Waiting in hope (7:7)

VII.Future Reversal of Defeat and Destruction (7:8-20)

A.God’s anger over sin and his salvation (7:8-10)

B.An exodus from exile (7:11-17)

C.God’s forgiveness of sin and his salvation (7:18-20)

750 BC

Jotham, king of Judah 750-732

Micah begins his prophetic ministry. 750

Tiglath-pileser III comes to power as king of Assyria and begins a program of expansion and domination of the region. 745

Death of King Uzziah of Judah 740

Isaiah’s call to be a prophet 740

Ahaz, king of Judah 735-716

735 BC

Tiglath-pileser III’s invasions of Israel 734-732

Pekah of Israel and Rezin of Damascus form a mutual defense alliance against Assyria and invite Ahaz of Judah to join them. 734

Ahaz refuses Isaiah’s counsel and seeks protection from Assyria by paying tribute to them, creating a heavy financial burden on Judah for years to come. 734

Micah prophesies the fall of Samaria.

Alliance between Syria and Israel collapses with the fall of Damascus. 732

725-600 BC

Assyria’s Shalmaneser V besieges Samaria (725-722) which falls to Sargon II. 722

Hezekiah, king of Judah 716-687

Micah prophesies Jerusalem’s destruction, the Babylonian captivity, the return from exile, and the birth of God’s future Davidic ruler in Bethlehem.

Hezekiah’s reforms 715

Assyria’s King Sennacherib conquers 46 Judean towns and villages and besieges Jerusalem. 701

Micah’s prophetic work ends about the time of Hezekiah’s death. 686

Josiah’s reforms 622

600-5 BC

Nebuchadnezzar attacks Jerusalem and leads citizens of Judah into exile. The temple is destroyed. 605, 597, 586

Cyrus issues decree allowing the Jews to return to Judah. 538

Events in Ezra 538-457

Second temple construction under Zerubbabel’s and Joshua’s leadership. 536-515

Second temple dedicated 515

Jesus of Nazareth, son of David, is born in Bethlehem. 5