Author
Micah is a shortened form of Micaiah (lit. “Who is like Yahweh?”). The name is an expression of praise and awe for the God of Israel. Micah lived in Moresheth, a small village in Judah. The author of this book is not the prophet Micaiah, son of Imlah, who prophesied in the northern kingdom during the reign of Ahab (874–853 BC; see 1Ki 22:8–28; 2Ch 18:3–27).
Date
Micah prophesied in Judah during the reigns of Jotham (750–735 BC), Ahaz (735–715 BC) and Hezekiah (715–686 BC, plus coregency with Ahaz 729–715 BC), which places him on the scene during the disastrous invasion of Israel and Judah by the Assyrians. Micah was a contemporary of the prophet Isaiah in the southern kingdom and of Amos and Hosea in the northern kingdom.
Background
Setting
The leaders and people of Judah had mixed the worship of Yahweh with the idolatrous practices of their pagan neighbors. Some of Judah’s kings, like Hezekiah, were God-fearing but had not been able to effect the needed spiritual reformation. Idolatry still flourished, even in Jerusalem. God announced, through Micah, that he would send Assyria to bring calamity upon his people. After the judgment, he promised restoration and blessing.
Purpose
Micah had been sent to declare God’s judgment and call the people to repentance. He was to some extent successful. Hezekiah responded to the message, and Jerusalem was spared from assault by the Assyrians (Jer 26:18).
Audience
Micah’s message concerned both the northern and southern kingdoms, but the prophet delivered his message in Judah. Although Micah was not a court prophet like Isaiah, he probably spoke God’s message to the leaders of Jerusalem as well as to the people themselves.
Literary Characteristics
Considered one of the most remarkable prophetic books in form, the book was written in eloquent poetic verse, characterized by alliteration and word play. The prophet’s anger and urgency are tempered by his tenderness, sympathy, and sorrow for his nation.
Themes
The major theme of Micah’s prophecies is that the people of Judah had become as spiritually and ethically corrupt as the apostate northern kingdom of Israel. The heirs to David’s throne were practicing the same abominations as the illegitimate kings of the northern kingdom (see Mic 1:5; 2Ki 16:1–10). A time of prosperity had hardened the rich, who were oppressing the poor to the extent of denying them justice in the courts (Mic 2:1–2; 6:9–12; 7:2–3). The priests and prophets were performing the religious rituals as prescribed by Yahweh, but for a fee. Micah cried out against the ethical and social corruption of his society. He announced impending disaster from the Lord and called for more than external repentance. He called God’s people to do justly, to love mercy and to walk humbly with their God (Mic 6:8).
Outline
I. God’s Coming Judgment on Israel and Judah (1:1–16)
A. The nature of God’s judgment (1:1–7)
B. The prophet’s response (1:8–16)
II. God’s Indictments of His People (2:1–3:12)
A. An indictment of the oppressing classes (2:1–5)
B. An indictment of false prophets (2:6–11)
C. An interlude of hope (2:12–13)
D. An indictment of the rulers of Israel (3:1–4)
E. An indictment of the religious leaders of Israel (3:5–12)
III. The Deliverance of a Remnant (4:1–5:15)
A. The setting for the Lord’s reign (4:1–13)
B. The enthronement of the Messiah (5:1–15)
IV. The Ultimate Triumph of Righteousness (6:1–7:20)
A. A reminder of God’s faithfulness (6:1–5)
B. A presentation of God’s requirements (6:6–8)
C. A warning of God’s punishment (6:9–16)
D. A rehearsal of the iniquities of the people (7:1–7)
E. An acceptance of judgment (7:8–13)
F. A finale of forgiveness and reconciliation (7:14–20)