Micah

This section begins with denunciations of Israel's corrupt leaders, who preyed upon God's people. Pleas for God's aid will be of no help to them. Judges, priests, and prophets abandoned their responsibility to the truth and used their positions for personal gain. Micah, however, strengthened by God's Spirit, declared the truth, which included destruction and the ultimate darkness and silence at God's departure from them.

Juxtaposed to the message of corruption and doom in chapter 3 is the message of glorious exaltation in chapters 4-5. But even there deliverance in the near or distant future alternates with the trials of Israel's present situation. First is the promise that the Lord Himself will someday teach truth and judge righteously on the earth (see Heb. 12:22-24). Here is a picture of the restored temple on Zion to which people from many nations will come to learn of God's ways and to hear His word (see Ps. 86:9; Isa. 2:1-4; 56:6-8; 60; 66:18-21; Zech. 8:20-23; John 12:32; Rev. 21). It heralds a time of peace and security. The promise to assemble the lame, the outcast, and the afflicted uses a common symbol for the return of the exiles (Isa. 35:6; Jer. 31:8; Zeph. 3:19; Matt. 11:5; Luke 14:21). As wonderful as was the restoration led by Zerubbabel, Ezra, and Nehemiah, it fell far short of the glory yet to be accomplished at the Lord's return.

Before this restoration Jerusalem's people will suffer greatly—invasion and even exile to Babylon (4:10). But from defeat and devastation will come victory and liberation. Their divine "king" and "counselor" (4:9) remained in their midst even in exile, working out His plan (see Isa. 9:6; 28:29; Jer. 8:19). He was using empires to tear down and destroy Israel's corruption. God was also using the empires to build His new order for His people. For the new Israel to be created, the old Israel had to die. Israel's judgment was remedial. But just as God used the stubborn pride of the exodus pharaoh to demonstrate His glory and at the same time bring judgment upon Egypt, so the nations' own pride would bring about their destruction (4:11-13; see Joel 3). Satan, too, out of pride and hatred of God, planned and executed his own downfall by inspiring the rejection and death of God's Son (1 Cor. 2:7-8).

Micah 5:1 returns to Sennacherib's siege of Jerusalem and his humiliation of King Hezekiah. Verse 3 moves further to the Babylonian exile and even until the coming of Messiah. But God was at work to turn humiliation into glorious victory through a Messianic ruler whose human origins (as far as deity is concerned He had no origin), coming not from proud Jerusalem but from insignificant Bethlehem (5:2; see Matt. 2:4-8), represented Israel's humiliation. "Bethlehem, too insignificant to be mentioned by the cartographer of the book of Joshua or in Micah's catalogue of Judah's cities of defense ..., is today incredibly the centre of pilgrimages from around the world and is universally renowned because Jesus Christ fulfilled this verse" (Waltke). It is a biblical principle, in fact, that exaltation by God must always be launched from humiliation (see 1 Cor. 1:18-31; Phil. 2:5-11).

As David's city, however (1 Sam. 17:12; Luke 2:4,11; John 7:42), Bethlehem also represented God's promise of a Davidic descendant whose throne and kingdom would be eternal and who would mediate God's blessings to all mankind (2 Sam. 7:16-19; Isa. 16:5; Jer. 33:17; Matt. 1:1; 21:9; Luke 1:32,69; Rev. 22:16). This may be the sense in which the ruler's "origins are from of old, from ancient times" (see Isa. 11:1). "David" came to be "theological shorthand for Israel's ideal future ruler" (Waltke; see Jer. 30:9; Ezek. 34:23-24; 37:24-25; Hos. 3:5).

According to 5:7-9 the presence of the remnant of God's people among the nations would bring salvation to some ("like dew" in v. 7) and judgment to others ("like a lion" in v. 8), depending upon how their witness would be received (see 2 Cor. 2:14-16). The initial "in that day" in 5:10 echoes similar phrases in 4:1 and 4:6 and refers to God's establishing the messianic kingdom. According to 5:10-15 He will purge and protect His people from reliance on military might, magic, and idolatry, and from fear of the nations.

The final section begins with an indictment against Israel in the form of a lawsuit (6:1-8). Israel is charged with forgetting the Lord's righteous acts and so losing a sense of genuine devotion to Him. Although they tried to buy God's favor with ritual sacrifices, God's primary demand was for justice, mercy, and humble obedience (v. 8; see Isa. 5:7; Hos. 4:1; 6:6; 12:6; Amos 5:24). But Israel was guilty of doing the opposite. They perverted just standards and followed the standard of wicked Omri and Ahab. Their many crimes of commercial fraud and greed are declared to have brought upon Israel the covenant curses of disease, futility, destruction, and shame (see Lev. 26; Deut. 28).

In chapter 7 Micah again turns accusation and sentence into lament (vv. 1-6). One who hunts for integrity in Israel will return empty. The leaders care nothing for God and His covenant as they prey upon His people. A time of judgment would cause panic that would heighten people's selfish character so that even one's closest friend or family member cannot be trusted (see Isa. 3:4-7; Matt. 10:34-36). But in verse 7 Micah testifies to what the righteous remnant should do in the midst of God's judgment. They should resolve to pray and look expectantly for the Lord's deliverance that will be the fruit of His judgment (see Hab. 3:1-2).

The conclusion of Micah in 7:8-20 is a song of victory. It is written from the perspective of God's city, Jerusalem, and its people as they recover from judgment. It celebrates finding the light of the Lord's presence after experiencing the darkness. It also celebrates vindication before the nations who have proudly opposed God and anticipates their submission to Him. It acknowledges the justice of God's dealings with His people and expresses submission to the Lord's will as well as confidence in His faithfulness. Finally, it rejoices in wonder at the Lord's compassionate pardon. Moses' Song of the Sea in Exodus 15 has much in common with Micah's victory song, especially Exodus 15:11—"Who among the gods is like you, O Lord? Who is like you—majestic in holiness, awesome in glory, working wonders?" As God hurled the Egyptians into the depths of the sea (Exod. 15:4-5; Neh. 9:11), so He hurls our sins.

Theological and Ethical Significance. Micah calls attention to God's hatred of unscrupulous self-seeking leaders who use their positions for gain rather than for service. But his main message is that because of God's faithfulness and mercy the darkness of judgment will give way to the light of freedom and joy. Micah's prophecy calls upon God's people to confess their sin, repent, and receive whatever punishment may come from the hands of our gracious God. Whereas His discipline lasts but for a moment, His forgiveness and peace are forever (Ps. 30:5; Isa. 54:7-8).

McComiskey, T. E. "Micah." Expositor's Bible Commentary. Grand Rapids: Zondervan, 1985.

Waltke, Bruce K. Micah: An Introduction and Commentary. Tyndale Old Testament Commentaries. Downers Grove: InterVarsity, 1988.