MICAH—NOTE ON 1:1 Superscription. On Micah of Moresheth, see Introduction: Author and Title. On Jotham, Ahaz, and Hezekiah, see Introduction: Purpose, Occasion, and Background. The sequence Samaria and Jerusalem anticipates the structure of chs. 1–3.
MICAH—NOTE ON 1:2–2:13 The Announcement of Judgment on Israel and Judah. The first major section describes the impending judgment: (1) God’s punishment of Samaria and Judah (1:2–16); (2) abuses and abusers of Yahweh’s land (2:1–11); and (3) the divine promise to gather Jacob (2:12–13).
MICAH—NOTE ON 1:2–16 God’s Punishment of Samaria and Judah. The prophecy opens with the pronouncement of judgment on Samaria (vv. 2–7), with Judah following (vv. 8–16).
MICAH—NOTE ON 1:2–7 Judgment on Samaria. The coming of the Lord and the reason for his appearing (vv. 2–5a) is followed by four rhetorical questions from the Lord (vv. 5b–7). The undoing of creation (v. 4) anticipates the undoing of Samaria (vv. 6–7).
MICAH—NOTE ON 1:2 Hear. This verb marks the beginning of major divisions (1:2; 3:1; 6:1). As witness against Samaria, the Lord will bring accusations and provide evidence (1 Sam. 12:5; Mal. 3:5). Holy temple refers to the Lord’s dwelling in the heavens (cf. Ps. 11:4; Hab. 2:20). It is parallel to “his place” (Mic. 1:3).
MICAH—NOTE ON 1:3 Coming out implies Yahweh’s marching out for battle (cf. Judg. 5:4; Isa. 26:21; Zech. 14:3). High places designates either geographical “heights” (cf. Amos 4:13) or the cultic Canaanite shrines located on them.
MICAH—NOTE ON 1:4 mountains will melt. Cf. Ps. 97:5; Nah. 1:5.
MICAH—NOTE ON 1:5 Jacob … house of Israel. These terms and the mention of the capital cities of Samaria (northern kingdom) and Jerusalem (southern kingdom) underscore that the whole nation is in view (2:12; 3:1, 8–9).
MICAH—NOTE ON 1:6 I will expresses the Lord’s intention to act (1:7, 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 threat speaks of judgment and introduces the concept of public shame (cf. 4:11; 7:10).
MICAH—NOTE ON 1:7 All her carved images … wages … idols. Yahweh’s judgment and destruction will be extensive. fee of a prostitute. The spiritual infidelity of the city is likened to the actions of a prostitute, as elsewhere in the OT (Judg. 2:17; Ezek. 16:33–36).
MICAH—NOTE ON 1:8–16 Judgment on Judah. Micah’s mourning (vv. 8–9) is followed by a list of the cities that will face disaster (vv. 10–15) and the threat of exile (v. 16).
MICAH—NOTE ON 1:8 go stripped and naked. Mourning was usually signified by the wearing of sackcloth (Gen. 37:34; 1 Kings 21:27; Joel 1:8) and head covering (2 Sam. 15:30); hence this may be a more intense mourning, or else an image of going into exile (cf. Isa. 20:3–4). jackals … ostriches. Judah is pictured as a land laid waste (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). The delayed identification of what exactly has reached to the gate spotlights the subject when finally disclosed.
MICAH—NOTE ON 1:10–15 Using the names of towns taken by the Assyrians, Micah’s extensive wordplay reflects the various disasters that Judah will face. For the cities identified in vv. 10–15, see map.
c. 740 B.C.
Micah foretold the destruction that awaited Jerusalem and the towns that guarded the approach to the city. Though these towns lay to the southwest of Jerusalem, they lay along the route normally traveled by invading forces from the north, who typically followed the Great Trunk Road south until they reached Gath.
MICAH—NOTE ON 1:10 Tell it not in Gath. Micah seeks to prevent either sympathy or rejoicing from outside observers over the coming destruction (cf. note on 2 Sam. 1:20). Beth-le-aphrah (“House of Dust”) plays on the similar sound of the Hebrew ‘apar (dust). roll yourselves. Those under judgment must give full expression to their grief.
MICAH—NOTE ON 1:11 Shaphir sounds like a related word for “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,” i.e., destroyed.
MICAH—NOTE ON 1:12 Maroth conveys the concept of bitterness. Thus, a “bitter” town longs for good. The word disaster (Hb. ra‘) is a key word in Micah (see esv footnote at 2:3). The “disaster” from Yahweh, who “will come down” (1:3), has come down to Jerusalem’s gate (cf. v. 9).
MICAH—NOTE ON 1:13 Steeds (Hb. larekesh, lit., “to the steeds”) sounds like Lachish. Ironically, the people are urged to harness not chariot horses to fight but swift courier horses to flee.
MICAH—NOTE ON 1:14 Moresheth-gath. The town is here associated with the word me’orasah (“one who is betrothed,” Deut. 22:23). Assyria will receive a dowry (i.e., parting gifts), along with the bride (i.e., Moresheth-gath). Achzib sounds like the noun ’akzab (“deceptive, deceitful”; cf. Jer. 15:18). The kings of Israel, expecting Achzib to provide a source of revenue from its pottery production, will be deceived.
MICAH—NOTE ON 1:15 The Hebrew for conqueror or “dispossessor” (yoresh) sounds like Mareshah and is often used to describe Israel’s dispossession of Canaan. Those who formerly dispossessed the Canaanites will now themselves be dispossessed. glory of Israel … Adullam. The first town listed, “Gath” (v. 10), recalls David’s lament over Saul and Jonathan (2 Sam. 1:19–27). The last town listed, “Adullam,” recalls David’s flight 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 2:1–11 Abuses and Abusers of Yahweh’s Land. Attention shifts from cities and populations to accusations leveled against powerful leaders who exploit the vulnerable (vv. 1–5) and reject God’s message (vv. 6–11).
MICAH—NOTE ON 2:1–5 Indictment and Future Punishment. The powerful are accused (vv. 1–2), and their sentence is issued (vv. 3–4). Ultimately, they lose all hope for inheritance among the Lord’s people (v. 5).
MICAH—NOTE ON 2:1 in the power of their hand. Those who devise wickedness do evil because they have the authority and ability to carry out their schemes (cf. Gen. 31:29 for the expression).
MICAH—NOTE ON 2:2 covet … seize … take … oppress. The tearing away of land and property (his inheritance) from the weak was a flagrant violation of the covenant (Ex. 20:17) and a primary reason for judgment against Ahab’s house (1 Kings 21; 2 Kings 9:24–26; cf. Mic. 6:16).
MICAH—NOTE ON 2:3 against this family. The entire community is accountable for the sins of its leaders. I am devising disaster reveals the principle of correspondence (Obad. 15b): the “evil” they devised for others (Mic. 2:1) will now be visited on them (see note on 1:12; esv footnote). a time of disaster. See Amos 5:13.
MICAH—NOTE ON 2:4 taunt song. The losses sustained by the land barons will be mocked. These oppressors had seized property from the defenseless (vv. 1–2), so now the apostate (the Assyrians?) will seize the land of the oppressors. In the phrase he changes the portion of my people, “he” possibly refers to God, but some interpreters understand it to refer to the invading conqueror.
MICAH—NOTE ON 2:5 you will have none. The unscrupulous land-grabbers are excluded from the inheritance they denied to others (v. 2). assembly. There yet remains a people to whom land would be distributed after exile.
MICAH—NOTE ON 2:6–11 Rejection of the Prophetic Word. This disputation addresses unprincipled prophets (cf. 3:5–7). Those who reject Micah are exposed (2:6), and the Lord brings to light further abuses of the powerful (vv. 8–9). Exile is the sentence for the “uncleanness” of their injustice and their willingness to welcome deceptive preaching (vv. 10–11).
MICAH—NOTE ON 2:6 preach. This verb frames the unit (vv. 6, 11) and conveys the idea “to drip,” a term used metaphorically for divulging a prophetic message (Ezek. 20:46). The attempt to silence the prophetic voice also appears elsewhere (Amos 2:12; 7:10–16).
MICAH—NOTE ON 2:7 The rhetorical questions expose the misunderstanding of the people, who thought that a God of grace could never devise the disaster of vv. 3–5.
MICAH—NOTE ON 2:8–9 The acts cataloged 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. Widespread injustice has denied rest to others, and so the Lord demands that the people leave their place of rest.
MICAH—NOTE ON 2:11 preach … of wine. The people welcomed “preaching” that emphasized overindulgence rather than God’s condemnation of unethical behavior.
MICAH—NOTE ON 2:12–13 The Divine Promise to Gather Jacob. The first main section ends with the Shepherd of Israel gathering his sheep into the protective fold (v. 12) and leading them out as their triumphant King (v. 13).
MICAH—NOTE ON 2:12 assemble … gather … set … like sheep. The descriptive actions culminate in the image of Yahweh as a protective shepherd. remnant. Perhaps a reference to numerous refugees of the Assyrian invasion, gathered in Jerusalem.
MICAH—NOTE ON 2:13 opens the breach. The metaphor shifts to a king leading his army out (they break through) from an enclosed city. Pass the gate probably refers to Jerusalem’s gate (cf. 1:9, 12). king … before them … LORD. The identity of the Shepherd-King who opened the breach and leads the people into battle is fully revealed.
MICAH—NOTE ON 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 3:1–12 Present Leaders Denounced. The abuse of power (vv. 1–4) and flagrant misuse of prophetic office (vv. 5–8) is followed by a general indictment of the leadership, followed by the sentence (vv. 9–12).
MICAH—NOTE ON 3:1–4 Judgment against the Heads of Jacob. Micah describes the depraved character of the civil leaders using the gruesome imagery of cannibalism.
MICAH—NOTE ON 3:1–2a Is it not for you to know justice? Delighting in God’s law and discerning what is right should be the joy of those given judicial responsibility (Isa. 5:20).
MICAH—NOTE ON 3:2b–3 tear … eat … flay … break … chop. The imagery of cannibalism is used to symbolize the destructive violence of the leaders against the oppressed (cf. Ps. 14:4; 27:2; Prov. 30:14; Isa. 9:19–21).
MICAH—NOTE ON 3:4 he will not answer … he will hide his face. In just retribution (see notes on 2:3; 2:4), those who would not hear the cries of the people will now find that God will not hear them. God’s silence is part of their sentence.
MICAH—NOTE ON 3:5–8 Judgment against the Prophets. Micah rebukes the false prophets (cf. 2:11). Just as civil leaders will receive no answer from the Lord, so erring prophets will receive no vision.
MICAH—NOTE ON 3:5 when they have something to eat (lit., “who bite [Hb. nashak] with their teeth”). The verb in this form generally refers to the deadly bite of a serpent (Gen. 49:17; Num. 21:6); in another form it refers to lending money with interest (Deut. 23:19–20). Peace … war. Thus, profit-seeking prophets proclaim that all is well with the world, as long as they receive what they ask for.
MICAH—NOTE ON 3:6–7 darkness (Hb. khashak) to you. The “biting” (Hb. nashak, v. 5) of the false prophets results in “blindness.” no answer from God. As with the civil leaders (cf. 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. to declare. The true prophet is filled with (i.e., empowered by) the Spirit of the LORD.
MICAH—NOTE ON 3:9–12 Judgment against the Heads of Jacob. This climactic 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 meant to know and do justice (cf. vv. 1, 8), but instead they find it abhorrent. make crooked. Leaders who “hate the good and love the evil” (v. 2) continue that pattern with twisted judicial decisions.
MICAH—NOTE ON 3:11 The heads … priests … prophets (all the main groups of leaders) give desired results in exchange for compensation. lean on the LORD. Profession of faith without justice is lifeless (James 2:14–18). No disaster. There is no basis for their confidence that they will escape that which the Lord has appointed (Mic. 1:12; 2:3).
MICAH—NOTE ON 3:12 This verse is quoted in Jer. 26:16–19. because of you. As the leaders had built Jerusalem with injustice and violent acts (Mic. 3:10), 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 becomes simply a structure on a hill.
MICAH—NOTE ON 4:1–7 Jerusalem’s Restoration among the Nations—Promised. 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).
MICAH—NOTE ON 4:1–5 Nations Approach Zion in Peace. The mountain of the Lord is now the focal point of the nations. The oracle in Isa. 2:1–5 is almost identical; for more on its details, see notes on Isa. 2:1–5.
MICAH—NOTE ON 4:1 in the latter days. Micah envisions a new epoch in which Jerusalem’s fortunes are reversed. the mountain of the house of the LORD shall be established. See note on Isa. 2:2 for this concept and for the time of “the latter days.” shall flow to it. Rather than streaming to false gods (cf. Jer. 51:44), the nations will worship the Lord.
MICAH—NOTE ON 4:2 God of Jacob. The nations’ access to the Lord comes through Israel. out of Zion shall go forth the law. The teaching of God’s ways will flow from Jerusalem outward to all nations (cf. note on Isa. 2:3).
MICAH—NOTE ON 4:3 They shall beat their swords into plowshares looks forward to a time “in the latter days” (v. 1) when the nations of the earth will no longer need armies or weapons to defend against the threat of evil aggressors (see note on Isa. 2:4).
MICAH—NOTE ON 4:4 vine … fig tree. A key OT image of peace and prosperity (cf. 1 Kings 4:25; Zech. 3:10). The military title LORD of hosts (i.e., of armies) emphasizes God’s sovereign right to bring about these events.
MICAH—NOTE ON 4:5 but we will walk … forever. In contrast to the pantheon available to the nations, the people of God walk together, united to their King and under his law and word (v. 2) in unending relationship. Such faithfulness is how the members of Judah play their part in bringing the story to the fulfillment of vv. 1–4.
MICAH—NOTE ON 4:6–7 Divine Promise to Gather Zion. God expresses his covenant faithfulness. These pivotal verses develop the theme of exiles regathered (v. 6), restored, and submissive to the Lord’s reign (v. 7) in ongoing fellowship.
MICAH—NOTE ON 4:6 In that day. See v. 1; 5:10. assemble … gather. Along with “I will make” (4:7), these same verbs are found in 2:12–13. Deliverance from the disaster at Jerusalem’s gate (1:12) thus becomes a type of greater salvation. I have afflicted. It is the Lord’s doing (2:3).
MICAH—NOTE ON 4:7 the LORD will reign … forevermore. As at 2:12–13, the shepherd theme (“gather,” “assemble”) gives way to the royal.
MICAH—NOTE ON 4:8–5:15 Jerusalem’s Restoration among the Nations—Accomplished. The kingdom is established (4:8). The unit 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 Restoration of Zion’s Dominion. And you (see 5:2). This verse is a transition between 4:6–7 and 4:9–5:6. tower of the flock … former dominion. As David “shepherded his flock” from Jerusalem, so a new king will rule once more. Again the Shepherd-King language is prominent.
MICAH—NOTE ON 4:9–13 Nations Approach Zion for Battle. The word “now” (vv. 9–11) focuses attention on impending exile and siege. Each subunit moves from distress to deliverance.
MICAH—NOTE ON 4:9 Is there no king in you? Zion’s daughter must look beyond ineffectual human kings to Yahweh alone for salvation (Jer. 8:19). your counselor. The Lord executes his plan (Mic. 4:12; cf. Isa. 9:6).
MICAH—NOTE ON 4:10 go to Babylon. There. The Lord focuses attention on rescue and redemption after the “labor” of exile. your enemies. In the context, this refers to the Babylonian captivity (586 B.C.).
MICAH—NOTE ON 4:11 Now marks a new subunit. The you against whom the unnamed nations are assembled applies to God’s people in every age. The specific setting is probably the Assyrian siege in 701 B.C. (cf. 5:5). defiled … gaze. The gathered forces express their contemptuous desire to desecrate 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 (2 Sam. 24:21). War is pictured as harvest, and harvest is used as a figure of judgment (Jer. 51:33; Matt. 13:30; Rev. 14:15).
MICAH—NOTE ON 4:13 Arise and thresh. Zion is pictured as an unassailable ox treading grain. Lord of the whole earth. There is nothing outside of the rule and rights of the sovereign Lord. His afflicting (v. 6) has become his saving (v. 12).
MICAH—NOTE ON 5:1–15 The Shepherd-King Arrives and the Remnant Is Restored. 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 remnant among the nations is described (vv. 7–9). The chapter concludes with divine removal of all idolatries (vv. 10–15).
MICAH—NOTE ON 5:1 Now. As earlier (4:9, 11), this word signals distress for Zion. The play on words between muster your troops (Hb. titgodedi) and daughter of troops (Hb. bat-gedud) suggests Zion’s inability 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 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. Ephrathah is the name of the district in which Bethlehem is located and David was born (1 Sam. 17:12). too little. The unlikely choice of David as king foreshadows the unlikely choice of Bethlehem as the hometown of the greater David. Matthew 2:6 (combining this with Mic. 5:4) shows that Jewish scholars of Jesus’ day read this as a prediction of the Messiah’s birthplace (cf. John 7:42). The Messiah’s reign is at God’s behest (for me), and his coming forth (or “origins”; plural of Hb. motsa’ah, “coming out”) is from of old, from ancient days. This has been taken to indicate either an ancient (Davidic) lineage or eternal (and therefore divine) origin of the predicted Messiah. The first time-related expression (“from of old”; Hb. miqqedem) generally refers to ancient historical times (e.g., Neh. 12:46; Ps. 77:5, 11; 78:2; 143:5; Isa. 45:21; 46:10) but can also refer to eternity past (e.g., Ps. 74:12; Hab. 1:12). The second time-related expression (“from ancient days”; Hb. mime ‘olam), however, refers to ancient historical times both in Micah (7:14; cf. 7:20) and elsewhere (Deut. 32:7; Isa. 63:9, 11; Amos 9:11; Mal. 3:4); thus this text is referring to the Messiah’s ancient Davidic lineage, confirming that the ancient covenantal promises made to David still stand.
MICAH—NOTE ON 5:3 he shall give them up. Israel’s loss of king and subjection to enemies will prevail until the birth of the Lord’s ruler. the rest of his brothers shall return. The statement emphasizes the unity of the people of God under the Messiah’s rule.
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. The breadth of his greatness ensures that those who return (Hb. yeshubun, v. 3) will also dwell (Hb. yashabu) without fear.
MICAH—NOTE ON 5:5–6 True peace among people is achieved by the Messiah, who overcomes conflict (cf. Eph. 2:14). The Assyrian of Micah’s day represents the enemies of God’s people in every age. seven shepherds … eight princes. This traditional formula (cf. Eccles. 11:2) expresses a parallel between the Messiah’s actions and those who faithfully lead in his place. This is evidenced in the main verbs they shall shepherd … he shall deliver, extending the Messiah’s rule even among these Gentiles.
MICAH—NOTE ON 5:7–8 These verses, with parallel structures, describe: (1) the presence of the remnant among the nations; (2) two comparisons; and (3) an explanation of the comparisons. delay not … nor wait. Like dew and rain, the beneficial influence of the remnant is given or withheld by the Lord alone. goes through, treads … tears … none to deliver. The remnant––no longer a gentle rain—is now a destructive lion.
MICAH—NOTE ON 5:9 This verse may be read as a prayer uttered by the remnant. cut off. This action of the Lord is featured in the final section (vv. 10–15).
MICAH—NOTE ON 5:10–15 The Lord cleanses his people from military and cultic idols. The paired verses include elements natural (vv. 10–11) and supernatural (vv. 12–13). A summary statement closes the section (vv. 14–15).
MICAH—NOTE ON 5:10–11 in that day. See 4:1, 6. The Lord answers the implicit prayer of 5:9 to cut off things that compromise the holiness of his people. horses … strongholds. Armies and fortifications, rather than the Lord, were often relied on as security against external enemies (cf. Isa. 31:1; Hos. 8:14).
MICAH—NOTE ON 5:12–13 sorceries … tellers of fortunes. Seeking occult knowledge was explicitly forbidden to Israel (Deut. 18:10, 14). your carved images … your pillars. In representing the presence of the deity in this wrongful way, Israel was tempted to bow down to created things rather than to the Creator (Mic. 1:7; Rom. 1:22–23).
MICAH—NOTE ON 5:14 Asherah images are wooden images of the female fertility goddess of the Canaanites, regularly denounced by the prophets. (A grim reminder of these pagan ways in Israel has been found at the site of Kuntillat Ajrud, perhaps the southernmost outpost of Judah during the early eighth century B.C. Remarkable discoveries of inscriptions and drawings were made here, including one that reads, “I bless you by Yahweh of Samaria and his Asherah.” This refers to the Lord and his consort goddess, an idea that is utterly contrary to the revealed biblical beliefs, and is thus a clear example of pagan influence on God’s people.)
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 nature of the disobedience is not mentioned, but a contrast is established in the wider context. The nations returning to the Lord receive instruction (4:1–2), while those that will not submit to his rule receive destruction (5:15).
MICAH—NOTE ON 6:1–7:20 The Lord’s Indictment and Restoration of His People. The Lord’s indictment 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 bring vindication (7:8–13), and he declares that the Lord will shepherd his flock with compassion (7:14–20).
MICAH—NOTE ON 6:1–8 Israel Accused: Covenant Violation. In this “covenant lawsuit,” Micah calls creation as a witness (vv. 1–2), and the Lord interrogates his people and provides them an opportunity to respond (v. 3), recounts his past faithfulness to them (vv. 4–5), and establishes the demands of covenantal obedience (vv. 6–8).
MICAH—NOTE ON 6:1–2 The Prophetic Summons. Hear (see also 1:2; 3:1). Micah summons the participants (Israel, the created order, Yahweh) to the trial. case … indictment. These translate the Hebrew word rib, which suggests a legal procedure (cf. 7:9; Isa. 41:21; 50:8; Jer. 2:9ff.). The prophet invites the Lord to set forth his case before the created cosmos (mountains … foundations of the earth), which he does in Mic. 6:3–5.
MICAH—NOTE ON 6:3–5 Divine Interrogation and Saving Acts. Two questions from the Lord are followed by examples of his saving acts.
MICAH—NOTE ON 6:3 my people. The Lord reminds Israel of its covenantal relationship with him. The two questions assume that the Israelites believe the Lord has wronged them. Answer me! challenges the Israelites to substantiate their complaints.
MICAH—NOTE ON 6:4 I brought you up … redeemed you … sent before you. The Lord directed the events surrounding the exodus (cf. Amos 3:1–2).
MICAH—NOTE ON 6:5 The mention of Balak and Balaam (Numbers 22–24) reminds the Israelites that the Lord longs to bless rather than curse them. remember … that you may know. The faith of God’s people is strengthened in the present by recounting his covenant-keeping deliverances of 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 6:6–8 People’s Response and Prophetic Reply. These words are the direct response to the divine address in vv. 3–5. The unit is composed of questions (vv. 6–7) and a reply (v. 8).
MICAH—NOTE ON 6:6–7 With what shall I come before the LORD? This is the question for all people in every age. “LORD … God on high.” The covenantal Lord is also the transcendent God. Shall I give … ? The values of the sacrifices escalate in an attempt to discern the price for entering God’s presence. The way in which the proposals increase in absurdity, ending with an outrage (ten thousands of rivers of oil … my firstborn), shows that 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 penitent (who will express thanks as v. 8 describes). For more on the prophets’ approach to sacrifice, see note on Amos 4:4–5.
MICAH—NOTE ON 6:8 The Lord desires the primary forms of love—justice (do justice), mercy (love kindness), and faithfulness (walk humbly)—as the expressed response of his people to his redemptive acts (Matt. 23:23; cf. Deut. 10:12–13; 1 Sam. 15:22; Isa. 1:11–17; Hos. 6:6). 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).
MICAH—NOTE ON 6:9–7:7 Crisis in Relationship. The Lord’s “lawsuit” continues with the city and its people 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 6:9–12 Divine Indictment of Treachery. After an introductory statement, direct charges of injustice, violence, and deception are leveled against the city.
MICAH—NOTE ON 6:9 the city. Probably Jerusalem and its inhabitants, who should be the paradigm of godliness for the world.
MICAH—NOTE ON 6:10–11 treasures of wickedness … wicked scales. The difficult Hebrew of v. 10a (see esv footnote) is clarified by the parallel in v. 11: the Lord cannot tolerate his people’s gaining wealth by unjust business practices (Prov. 11:1; 16:11; 20:10).
MICAH—NOTE ON 6:12 tongue is deceitful. Deceptive speech corresponds naturally with deceptive scales (v. 11).
MICAH—NOTE ON 6:13–16 Divine Sentence for Treachery. A summary judgment (v. 13) is followed by examples of covenant curses (vv. 14–15) and then a fitting concluding statement of the Lord’s case (v. 16).
MICAH—NOTE ON 6:13 Therefore I strike you … , making you desolate. The Lord himself delivers the sentence. This general statement of judgment connects the previously discussed 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. These illustrative covenant curses, focusing attention throughout with the personal pronoun you, emphasize the ultimate futility of the people’s activities (cf. Deut. 28:30–31, 38–40; Amos 5:11; Zeph. 1:13; Hag. 1:6). God controls their weather and their crops; therefore, the people’s turning from God brings severe economic consequences.
MICAH—NOTE ON 6:15 olives. Olive presses from as early as the eighth to seventh centuries B.C. have been discovered at the sites of Gezer, Tell Beit Mirsim, Beth-shemesh, and Tell Dan. Normal operation is that an upper stone is rolled over olives in the depression of a lower stone; the weight of the upper stone squeezes out the oil, which is then saved in a vat.
MICAH—NOTE ON 6:16 Omri and Ahab are mentioned only here in all the Minor Prophets. Micah refers to the corrupting influence of these northern kings on the southern kingdom of Judah (cf. 1 Kings 16:25–33). walked in their counsels. Replacing the true counselor (Mic. 4:9) with the counsels of these wicked human kings led to desolation … hissing … scorn: the city becomes like its inhabitants, disparaged and belittled. my people. Hope remains because they still bear this title.
MICAH—NOTE ON 7:1–7 Consequences of Disobedience: Social Upheaval. In light of the curses (6:13–15), Micah laments the loss of godliness (7:1–4) and the grave disloyalty even among the closest of family members (vv. 5–6). The unit concludes with a declaration of hope in God’s salvation (v. 7).
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 remainder—i.e., no godly remnant—only sorrow and futility (Isa. 17:6; Mic. 6:14–15).
MICAH—NOTE ON 7:3 The “asking” of the prince and judge and “uttering” of the great man highlight the unrelenting demands of corrupt leadership.
MICAH—NOTE ON 7:4 day of your watchmen. As the lookout on the city wall warned of approaching danger, so the prophet announced the approaching judgment (Ezek. 3:16–21; 33:7–9; Hos. 9:8). your punishment … their confusion. The referents may be the notables of Mic. 7:3. The confusion is illuminated by the examples that follow (vv. 5–6).
MICAH—NOTE ON 7:5–6 Both societal and familial relationships have disintegrated in a city under siege. daughter-in-law against her mother-in-law. Cf. Matt. 10:35–36.
MICAH—NOTE ON 7:7 But as for me contrasts Micah with the unfaithful leaders of vv. 3–4 (cf. 3:8), while I will look identifies Micah with the watchmen of 7:4. “Look” and “watchmen” are forms of the same Hebrew verb. I will wait … my God will hear me. This unit, which began with a cry of mourning (vv. 1–2), ends with the quiet confidence that God will act.
MICAH—NOTE ON 7:8–13 Zion’s Repentance and Renewed Faith in Yahweh’s Help. Zion’s humiliation is affirmed to be both God’s just judgment and his gracious liberation as the roles with the enemy are reversed. The speakers are not identified but are probably personified cities.
MICAH—NOTE ON 7:8 I fall … rise … I sit in darkness … light. The city is likened 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 city recognizes that it suffers the Lord’s judgment because of its sin, but now sees the Lord as its advocate in a court case (see note on 6:1–2). 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. Both sides will “see” it.
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 open to public scorn. Where is the LORD your God? This taunting question disputes not God’s existence but his ability to save his people from distress.
MICAH—NOTE ON 7:11–12 Three activities of that future day bind these verses together. (1) building … walls. The enemy “now trampled” (v. 10) contrasts with the rising security (cf. v. 8) of Zion’s walls. (2) boundary … extended. Beyond security, there is a promise of territorial expansion (Ex. 23:31; Isa. 26:15; 54:2–3). (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. These geographical entities express the extensive scope of salvation going out to all the Gentiles.
MICAH—NOTE ON 7:13 desolate. In this summary expression of the eschatological picture, safety is found only within Jerusalem’s wide and secure borders. Outside there is only a wasteland.
MICAH—NOTE ON 7:14–20 Restoration of the Relationship between Israel and Yahweh. This section begins with a prayer that, in shepherding his flock, the Lord will silence the nations (vv. 14–17). The final words of the prophecy focus on the Lord’s faithfulness and compassion expressed in the restoration of the covenant relationship (vv. 18–20).
MICAH—NOTE ON 7:14 Shepherd your people … your inheritance is a request that Israel’s sole possessor would feed and protect the nation (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 (Josh. 13:19–31) and the first lands lost (2 Kings 10:32–33; Jer. 50:19).
MICAH—NOTE ON 7:15 This statement is the literary “center” of vv. 14–17. The Lord has acted in the past, and he will do so again. when you came out. The people of God in all ages are included in the deliverance from Egypt (cf. Deut. 5:3). marvelous things. This term is associated with the Lord’s acts before Pharaoh (Ex. 3:20).
MICAH—NOTE ON 7:16–17 see and be ashamed. “Sight and shame” describe what the nations experience when they observe God’s power (cf. v. 10). the LORD our God. The shepherd of v. 14 is now identified. fear. The similar sound and spelling of “graze” (Hb. yir‘u, v. 14), “see” (Hb. yir’u, v. 16), and “fear” (Hb. yire’u, v. 17) clarify the interaction of the Lord with Israel and the nations. God’s people are fed, and the nations fear (cf. Ex. 15:14–16).
MICAH—NOTE ON 7:18 Who is a God like you … ? The question underscores the peerless nature of the God who defends and pardons his people (Ex. 15:11; Deut. 3:24; Ps. 35:10; 89:5–8; cf. Mic. 7:10). because he delights in steadfast love. This provides the basis for why God forgives and relents of his anger. The divine and prophetic confrontation as a result of Israel’s sin (1:5; 3:8) yields to the feeding (7:14) and forgiving of his 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 (cf. Jer. 31:34).
MICAH—NOTE ON 7:20 faithfulness … steadfast love … you have sworn. The book rightly concludes by summarizing the foundational attributes and actions of the covenant-keeping Lord (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), and thus the old promises to our fathers (Abraham and Jacob) still stand.