1:1 Superscription. Rather than being identified by his father or family (compare Joel 1:1; Jonah 1:1), this prophet is identified by a location, “Micah of Moresheth.” Moresheth was about 22 miles (35 km) southwest of Jerusalem. Micah is never referred to as “prophet,” but the source of his power is described as the “Spirit of the LORD” (Mic. 3:8).
Moresheth, where Micah lived, was a small village 22 miles (35 km) southwest of Jerusalem. It was one of the many military outposts set up to secure the kingdom’s borders.
MICAH—NOTE ON 1:2–2:13 The Announcement of Judgment on Israel and Judah. The first major section describes (1) God’s punishment of Samaria and Judah (1:2–16); (2) abuses and abusers of Yahweh’s land (2:1–11); and (3) God’s promise to gather Jacob (2:12–13).
MICAH—NOTE ON 1:2 Hear. This verb marks the beginning of each of the book’s major divisions (1:2; 3:1; 6:1). witness against. The Lord will provide evidence against Samaria (Mal. 3:5).
MICAH—NOTE ON 1:3 Yahweh is coming out for battle (compare Isa. 26:21; Zech. 14:3). Canaanite shrines were located on high places (see note on 1 Kings 3:2).
MICAH—NOTE ON 1:4 mountains will melt. Compare Ps. 97:5; Nah. 1:5. The undoing of creation forewarns of the undoing of Samaria (Mic. 1:6–7).
MICAH—NOTE ON 1:5 Jacob . . . house of Israel. The whole nation will be judged (2:12; 3:1, 8–9).
MICAH—NOTE ON 1:6 I will shows the Lord’s intention to act (vv. 7, 15; 2:3, 12; 4:6–7, 13; 5:10–15; 6:14; 7:15). Samaria a heap. A similar fate awaits Jerusalem (3:12). uncover her foundations. The judgment of public shame (compare 4:11; 7:10).
MICAH—NOTE ON 1:7 All her carved images . . . wages . . . idols. Yahweh’s judgment will be extensive. fee of a prostitute. The spiritual infidelity of the city is like the actions of a prostitute (compare Judg. 2:17; Ezek. 16:33–36).
MICAH—NOTE ON 1:8 go stripped and naked. Wearing sackcloth (Gen. 37:34) and covering one’s head (2 Sam. 15:30) usually signified mourning. This may be a more intense mourning, or else an image of going into exile (compare Isa. 20:3–4). jackals . . . ostriches. Judah is pictured as a land destroyed (Isa. 34:13; Jer. 50:39).
MICAH—NOTE ON 1:9 It has reached probably refers to the yet-to-be-identified “disaster” (v. 12).
MICAH—NOTE ON 1:10–15 The names of the towns and the words describing the disasters sound alike. Micah uses wordplay to reveal the various disasters Judah will face when its towns are captured by the Assyrians.
MICAH—NOTE ON 1:10 Tell it not in Gath. Micah wants to prevent either sympathy or rejoicing from outside observers over the coming destruction (compare 2 Sam. 1:20). Beth-le-aphrah could be translated “House of Dust.” roll yourselves. Those under judgment must give full expression to their grief.
MICAH—NOTE ON 1:11 Shaphir sounds like “beautiful” and contrasts with nakedness and shame. Zaanan sounds like the Hebrew for “come out.” In fear, the trembling inhabitants do not come out for battle. Beth-ezel (“House of Taking Away”) expresses lamentation that the village was “taken away,” that is, destroyed.
MICAH—NOTE ON 1:12 Maroth conveys the concept of bitterness. Thus, a “bitter” town longs for good. The disaster from Yahweh, who “will come down” (v. 3), has come down to Jerusalem’s gate (compare v. 9).
MICAH—NOTE ON 1:13 The Hebrew for steeds sounds like Lachish. Ironically, the people are urged to harness horses to chariots not to fight but to flee.
Micah’s list of disasters (1:10–15) is based on a series of word plays. For example, the city name Beth-le-aphrah means “House of Dust,” and its inhabitants will mourn “in the dust” (1:10). Lachish sounds like “steeds,” and they will flee on their steeds (1:13).
MICAH—NOTE ON 1:14 Moresheth-gath. The name is associated with the phrase “one who is betrothed” (Deut. 22:23). Assyria will receive a dowry (that is, parting gifts), along with the bride (that is, Moresheth-gath). Achzib sounds like “deceitful” (compare Jer. 15:18). The kings of Israel, expecting Achzib to provide revenue, will be deceived.
MICAH—NOTE ON 1:15 The Hebrew for conqueror sounds like Mareshah and is often used to describe Israel’s taking of Canaan. Those who formerly conquered the Canaanites will now themselves be conquered. glory of Israel . . . Adullam. David fled to Adullam, where he was pursued by Saul (1 Sam. 22:1; 2 Sam. 23:13). Now David’s descendants likewise flee from a hostile conqueror.
MICAH—NOTE ON 2:1 in the power of their hand. Attention shifts from cities and people to those who do evil because they have the authority and ability to carry out their schemes.
MICAH—NOTE ON 2:2 covet . . . seize . . . take . . . oppress. Taking land and property (his inheritance) from the weak was a violation of the covenant (Ex. 20:17) and a primary reason for judgment against Ahab’s house (1 Kings 21; see Mic. 6:16).
MICAH—NOTE ON 2:3 against this family. The entire community is accountable for the sins of its leaders. a time of disaster. See Amos 5:13.
MICAH—NOTE ON 2:4 taunt song. These oppressors had seized property from the defenseless (vv. 1–2). Now the apostate (the Assyrians?) will seize their land and they will be mocked for their losses.
MICAH—NOTE ON 2:5 you will have none. The dishonest land-grabbers are excluded from the inheritance they denied to others (v. 2).
MICAH—NOTE ON 2:7 The people thought that a God of grace could never bring the disaster mentioned in vv. 3–5.
MICAH—NOTE ON 2:8–9 These acts are similar to the abuses detailed in vv. 1–5. my people . . . an enemy. The accusation of hostility is supported by three examples of enemy-like conduct in war.
MICAH—NOTE ON 2:10 Arise and go . . . no place to rest. The uncleanness of their injustice has denied rest to others, and so the Lord demands that the people be exiled from their own place of rest.
MICAH—NOTE ON 2:11 preach . . . of wine. The people welcomed “preaching” that emphasized overindulgence. They did not want to hear that they were violating God’s standards.
MICAH—NOTE ON 2:12–13 The first main section ends with the Shepherd of Israel gathering his sheep into the protective fold and leading them out as their triumphant King.
MICAH—NOTE ON 2:12 assemble . . . gather . . . set . . . like sheep. The descriptive actions portray Yahweh as a protective shepherd.
MICAH—NOTE ON 2:13 opens the breach. The picture shifts to a king leading his army out (they break through) from an enclosed city. king . . . before them . . . LORD. The identity of the Shepherd-King who leads the people into battle is fully revealed.
3:1–5:15 The Present Injustice and the Future Prospect of Just Rule in Jerusalem. The second section focuses on the corrupt leadership in the house of Israel (3:1–12). Jerusalem’s restoration among the nations is promised (4:1–7) and accomplished (4:8–5:15).
MICAH—NOTE ON 3:1–2a Is it not for you to know justice? Those given judicial responsibility should delight in God’s law and understand what is right.
MICAH—NOTE ON 3:2b–3 tear . . . eat . . . flay . . . break . . . chop. The imagery of cannibalism symbolizes the destructive violence of the leaders against the oppressed (compare Ps. 14:4; 27:2; Prov. 30:14).
MICAH—NOTE ON 3:4 he will not answer . . . he will hide his face. As part of their fair sentence, those who would not hear the cries of the people will now find that God will not hear them.
MICAH—NOTE ON 3:5 Peace . . . war. Profit-seeking prophets proclaim that all is well, as long as they receive what they ask for.
The business of prophecy. The life of a prophet was not an easy one, and few could carry out its rigorous demands. False prophets, however, could do very well for themselves because they charged money for their prophecies. Not surprisingly, these “paid prophecies” usually favored the person paying for them (3:5).
MICAH—NOTE ON 3:6–7 no answer from God. God does not give his word to the false prophets. As with the civil leaders (v. 4), God’s silence is part of their sentence.
MICAH—NOTE ON 3:8 But as for me distinguishes Micah and his unpopular message from that of the false prophets.
MICAH—NOTE ON 3:9–12 This third oracle of judgment adds priests to the previously addressed civil rulers (vv. 1–4) and false prophets (vv. 5–8).
MICAH—NOTE ON 3:9 detest justice. The rulers were supposed to know and do justice (compare vv. 1, 8), but instead they find it repulsive. make crooked. These judicial leaders make corrupt decisions.
MICAH—NOTE ON 3:11 heads . . . priests . . . prophets. All the leaders give the people the results they desire, in exchange for payment. lean on the LORD. They expect God to save them, even though they are living sinful lives.
MICAH—NOTE ON 3:12 because of you. As the leaders had built Jerusalem with injustice and violent acts (v. 10), so they are responsible for its “unbuilding.” mountain of the house. This sets up a contrast with “mountain of the house of the LORD” (4:1). The temple without the Lord’s presence is simply a structure on a hill.
MICAH—NOTE ON 4:1–7 Jerusalem and its temple, once destroyed (3:12), are exalted as a source of instruction, justice, and righteousness (4:1–5). The weak become strong under Yahweh’s rule (vv. 6–7). Verses 1–5 are almost identical to Isa. 2:1–5.
MICAH—NOTE ON 4:1 in the latter days. Micah envisions a new era in which Jerusalem’s fortunes are reversed. See note on Isa. 2:2 for the time of “the latter days.” shall flow to it. Rather than streaming to false gods (compare Jer. 51:44), the nations will worship the Lord.
MICAH—NOTE ON 4:2 out of Zion shall go forth the law. The teaching of God’s ways will go from Jerusalem to all nations.
MICAH—NOTE ON 4:3 They shall beat their swords into plowshares looks forward to a time “in the latter days” (v. 1) when armies or weapons are no longer needed (see note on Isa. 2:4).
MICAH—NOTE ON 4:4 vine . . . fig tree. A key OT image of peace and prosperity (compare 1 Kings 4:25; Zech. 3:10). The military title LORD of hosts (that is, of armies) emphasizes God’s power to bring about these events.
MICAH—NOTE ON 4:5 but we will walk . . . forever. In contrast to the pagan nations, the people of God walk together, united to their King (v. 2).
MICAH—NOTE ON 4:6–7 God promises to gather his exiled people to Zion, where they will submit to him as their King. In that day. See v. 1; 5:10.
MICAH—NOTE ON 4:8–5:15 As the kingdom is established (4:8), the focus moves from distress and salvation (4:9–5:1) to messianic intervention and victory (5:2–6). The remnant both blesses and curses the nations (5:7–9), and the Lord obliterates idolatries from his people (5:10–15).
MICAH—NOTE ON 4:8 tower of the flock . . . former dominion. As David ruled from Jerusalem, so a new king will rule once more. daughter of Zion. Jerusalem’s inhabitants.
MICAH—NOTE ON 4:9 Is there no king in you? Human kings cannot save the people.
MICAH—NOTE ON 4:11 nations are assembled. The specific setting is probably the Assyrian attack in 701 B.C. (see 5:5). defiled . . . gaze. The gathered forces express their desire to defile Jerusalem’s holy temple and expose it to public scorn.
MICAH—NOTE ON 4:12 his plan . . . he has gathered. The nations have assembled themselves (v. 11), and yet it is Yahweh who brings them to his threshing floor. War is pictured as a harvest, which is often a picture of judgment (e.g., Jer. 51:33; Matt. 13:30; Rev. 14:15).
MICAH—NOTE ON 4:13 Arise and thresh. Zion is pictured as an invincible ox treading grain. Lord of the whole earth. The Lord controls everything.
MICAH—NOTE ON 5:1–15 A new hope for Israel, and for the whole world, comes by means of a new David. His deeds are praised (vv. 1–6) and the influence of the Israelite remnant among the nations is described (vv. 7–9). The chapter concludes with the Lord removing all the idols his people had worshiped (vv. 10–15).
MICAH—NOTE ON 5:1 Now. As earlier (4:9, 11), this word signals distress for Zion. Wordplay between muster your troops and daughter of troops suggests Zion is unable to establish an army to defend itself. siege. Probably that of Sennacherib (701 B.C.). strike the judge of Israel. A metaphor of humiliation for Israel’s king, who is now under siege (2 Chron. 32:10).
MICAH—NOTE ON 5:2 But you. Both here and in 4:8, these words signal renewed kingship. Bethlehem, where David was born (1 Sam. 17:12), is located in Ephrathah. too little. The unlikely choice of David as king foreshadows the unlikely choice of Bethlehem as the hometown of the greater David, the Messiah. Matthew 2:6 shows that Jewish scholars of Jesus’ day read this as a prediction of the Messiah’s birthplace (see John 7:42). The Messiah’s coming forth (or “origins”) is from of old, from ancient days. The Messiah’s lineage confirms that the ancient covenantal promises made to David still stand (see 2 Sam. 7:16).
MICAH—NOTE ON 5:3 he shall give them up. Israel will be ruled by others. his brothers shall return. The Messiah will unite Israel.
MICAH—NOTE ON 5:4 he shall stand and shepherd. The Messiah’s rule and protection of Yahweh’s flock are accomplished by Yahweh’s authority and power. dwell secure . . . ends of the earth. God’s greatness ensures that those who return (v. 3) will live without fear.
MICAH—NOTE ON 5:5–6 True peace among people is achieved by the Messiah, who overcomes conflict (compare Eph. 2:14). The Assyrian represents the enemies of God’s people. seven shepherds . . . eight princes. This traditional formula (compare Eccles. 11:2) expresses a parallel between the Messiah’s actions and those who faithfully lead in his place. This is seen in the main verbs they shall shepherd . . . he shall deliver.
MICAH—NOTE ON 5:7–8 delay not . . . nor wait. Like dew and rain, the remnant of Israel will help other people. God will make this happen. goes through, treads . . . tears . . . none to deliver. The remnant will also defeat its enemies.
The land of Nimrod (5:6) included Assyria and other parts of Mesopotamia. Nimrod was the son of Cush and was a “mighty hunter before the LORD” (Gen. 10:8–14). Many cities of the region claim him as their founder.
MICAH—NOTE ON 5:10–11 in that day. See 4:1, 6. The Lord will answer the prayer implied in the wording of 5:9: he will cut off things that compromise the holiness of his people. horses . . . strongholds. Armies and fortresses, rather than the Lord, were often relied on as security against external enemies (compare Isa. 31:1; Hos. 8:14).
MICAH—NOTE ON 5:12–13 sorceries . . . tellers of fortunes. Seeking occult knowledge was forbidden to Israel (Deut. 18:10, 14). your carved images . . . your pillars. See Mic. 1:7; Rom. 1:22–23.
MICAH—NOTE ON 5:14 Asherah images are wooden images of the Canaanite fertility goddess.
MICAH—NOTE ON 5:15 execute vengeance. The Lord alone, as the sovereign ruler, has the right to rescue his people and punish the nations that did not obey. The nations that return to the Lord receive instruction (4:1–2), while those that will not submit to his rule receive destruction (5:15).
6:1–7:20 The Lord’s Indictment and Restoration of His People. The Lord’s indictment against his people is delivered (6:1–8), and the crisis within the covenantal relationship is described (6:9–7:7). Micah expresses trust that the Lord will defend his people (7:8–13). The Lord will shepherd his flock with compassion (7:14–20).
MICAH—NOTE ON 6:1–2 Hear (see also 1:2; 3:1). In this “covenant lawsuit,” Micah summons the participants to the trial: Israel, the Lord himself, and the entire created order. case . . . indictment. Words that suggest a legal proceeding (compare 7:9; Isa. 41:21; 50:8). Micah invites the Lord to present his case against the people. The jury consists of the mountains and the foundations of the earth.
MICAH—NOTE ON 6:3 my people. The Lord presents his case. He reminds Israel of its covenantal relationship with him. Answer me! challenges the Israelites to prove their charge that the Lord has wronged them.
MICAH—NOTE ON 6:4 I brought you up . . . redeemed you . . . sent before you. The Lord directed the events surrounding the exodus (compare Amos 3:1–2).
MICAH—NOTE ON 6:5 The mention of Balak and Balaam (Numbers 22–24) reminds Israel that the Lord wants to bless rather than curse them. remember . . . that you may know. Faith is strengthened in the present by remembering God’s covenant-keeping deliverances in the past. The people of Israel crossed the Jordan from Shittim to Gilgal on the final portion of their journey (Joshua 2–4). At Shittim the covenant was broken (Num. 25:1–9), and at Gilgal it was renewed (Joshua 5).
MICAH—NOTE ON 6:6–7 LORD . . . God on high. The covenantal Lord is also the transcendent God. Shall I give . . . ? The proposed sacrifices increase in value and absurdity, ending with an outrage (ten thousands of rivers of oil . . . my firstborn). Micah is exposing an attitude that wrongly sees sacrifice as an entry fee, rather than as an avenue for God to administer grace and forgiveness to the repentant (see note on Amos 4:4–5).
God has always been the same. The last verses of Micah describe God the Father as forgiving, compassionate, faithful, and loving (7:18–20). Jesus Christ, who is God the Son, is the living embodiment of these characteristics.
MICAH—NOTE ON 6:8 The Lord wants his people to respond to his redemptive acts with justice, kindness, and faithfulness (walk humbly) (see Matt. 23:23; compare Deut. 10:12–13; Isa. 1:11–17). On the meaning of “justice,” see notes on Isa. 42:1; Jer. 22:3; Amos 5:7. your God. The complement to “my people” (Mic. 6:3, 5).
Rather than being identified by his father or family, Micah is identified by a location: he is called “Micah of Moresheth” (1:1). The town was 22 miles (35 km) southwest of Jerusalem. Micah’s call to prophetic ministry is not recorded, and he is never referred to as “prophet,” but he is said to be speaking according to the “Spirit of the LORD” (3:8). The name “Micah” means “Who is like Yahweh?” Similarly, at the end of the book, Micah asks, “Who is a God like you?” (7:18). Both Micah’s name and his writings emphasize the matchless character and actions of the Lord. Micah announces God’s judgment on Israel for its unfaithfulness, yet he also proclaims God’s promise of great blessing through a Messiah—a prophecy fulfilled in Jesus Christ (5:1–15; Eph. 1:3–14). (Micah 6:8)
MICAH—NOTE ON 6:9–7:7 The Lord’s “lawsuit” continues. The city and its people are indicted for specific crimes (6:9–12); the divine sentence is delivered (6:13–16); and the consequences are envisioned (7:1–6).
MICAH—NOTE ON 6:9 the city. Probably Jerusalem and its inhabitants.
MICAH—NOTE ON 6:10–11 treasures of wickedness . . . wicked scales. The Lord cannot tolerate his people’s gaining wealth by unfair business practices (compare Prov. 11:1; 20:10).
MICAH—NOTE ON 6:13 Therefore I strike you . . . , making you desolate. This general statement of the Lord’s judgment connects the people’s wickedness (vv. 10–12) with the specific sentence that follows (vv. 14–15).
MICAH—NOTE ON 6:14–15 You shall sow, but not reap. Human activity is useless without God’s blessing. This is God’s sentence against his people for their sin (compare Deut. 28:30–31; Amos 5:11; Zeph. 1:13).
MICAH—NOTE ON 6:16 Omri . . . Ahab. These wicked kings of Israel (the northern kingdom) had been a corrupting influence even on the southern kingdom of Judah (see 1 Kings 16:25–33). walked in their counsels. Replacing the Lord, their true counselor, with the ways of these wicked human kings led to desolation . . . hissing . . . scorn. Hope remains, however, because God still claims them (my people).
MICAH—NOTE ON 7:1–2 summer fruit has been gathered . . . grapes have been gleaned. . . . The godly has perished. In gleaning the fields of the summer harvest, one expects to find leftovers. Micah’s search yields no godly remnant, only sorrow and futility (compare 6:14–15; Isa. 17:6).
MICAH—NOTE ON 7:3 The “asking” of the prince and judge and “uttering” of the great man highlight the constant demands of corrupt leaders.
MICAH—NOTE ON 7:4–6 day of your watchmen. Just as the lookout on the city wall warned of approaching danger, so Micah announced the approaching judgment (compare Ezek. 3:16–21; 33:7–9; Hos. 9:8). your punishment . . . their confusion. Both social and family relationships have broken down in a city under attack.
MICAH—NOTE ON 7:7 But as for me contrasts Micah with the unfaithful leaders of vv. 3–4 (compare 3:8). I will look identifies Micah with the watchmen of 7:4. I will wait . . . my God will hear me expresses the quiet confidence that God will act.
MICAH—NOTE ON 7:8 I fall . . . rise; . . . I sit in darkness . . . light. The city is compared to a prisoner of war, near death and in a dungeon of gloom. Yet the Lord provides the sure hope of freedom.
MICAH—NOTE ON 7:9 indignation of the LORD . . . he pleads my cause. The people admit that they have sinned. Yet they also know God forgives those who repent. out to the light . . . his vindication. The rightness and justice of the Lord’s action are “seen” in the freeing of the prisoner and the shaming of the enemy.
MICAH—NOTE ON 7:10 shame will cover. . . . My eyes will look upon her. A reversal of roles takes place. Those nations that earlier desired to see Zion defiled (4:11) are now publicly scorned.
MICAH—NOTE ON 7:11–12 Three activities of the future day bind these verses together. (1) building . . . walls. The enemy “now trampled” (v. 10) contrasts with the rising security (compare v. 8) of Zion’s walls. (2) boundary . . . extended. Beyond security, there is a promise of territorial expansion (Ex. 23:31; Isa. 26:15). (3) They will come refers to the gathered remnant (Isa. 11:11–12; Zech. 10:9–10) and the nations (Mic. 4:1–2; Zech. 14:16). Assyria . . . Egypt . . . sea . . . mountain. Salvation will go out to all the Gentiles.
MICAH—NOTE ON 7:13 desolate. Safety is found only in Jerusalem. Outside there is only a wasteland.
MICAH—NOTE ON 7:14 Shepherd your people . . . your inheritance is a request that the Lord would feed and protect the nation (compare Deut. 32:9; Ps. 28:9; 78:70–71). Bashan and Gilead. These fertile areas east of the Jordan were among the first lands that Israel gained when entering the Promised Land (Josh. 13:19–31). Centuries later, they were the first lands lost (2 Kings 10:32–33).
MICAH—NOTE ON 7:15 when you came out. The people of God in all ages are included in the deliverance from Egypt (compare Deut. 5:3). The Lord has acted in the past, and he will do so again. marvelous things. This term is associated with the Lord’s acts in the presence of Pharaoh (Ex. 3:20).
MICAH—NOTE ON 7:16–17 see and be ashamed. This describes what the nations experience when they observe God’s power (compare v. 10). the LORD our God. The shepherd of v. 14 is now identified. fear. The similar sound and spelling of “graze” (v. 14), “see” (v. 16), and “fear” (v. 17) clarify the interaction of the Lord with Israel and the other nations. God’s people are fed, and the nations fear (compare Ex. 15:14–16).
MICAH—NOTE ON 7:18 Who is a God like you? The question emphasizes the uniqueness of the God who defends and pardons his people (compare Ex. 15:11; Deut. 3:24; Ps. 35:10; 89:5–8). because he delights in steadfast love. This is why God forgives. The confrontation resulting from Israel’s sin (Mic. 1:5; 3:8) yields to the feeding (7:14) and forgiving of God’s inheritance (Jer. 50:17–20).
MICAH—NOTE ON 7:19 cast . . . into the depths. As God cast Pharaoh’s armies into the sea (Ex. 15:4), so he will deal decisively with the sins of his people (compare Jer. 31:34).
MICAH—NOTE ON 7:20 faithfulness . . . steadfast love . . . you have sworn. The book concludes by summarizing the Lord’s key attributes and actions (Ex. 34:6–7; Deut. 4:31; 7:12). the days of old. God’s character (his steadfast love) moves him to keep his word (his faithfulness). Thus the old promises to our fathers (Abraham and Jacob) still stand (see Gen. 12:1–9).