Bible Study Guide Book of Micah

Bible Study Guide– Book of Micah

Saturday, June 2, 2012

Background on Micah

Little is known about the prophet Micah beyond what can be learned from the book itself and from Jer 26:18. Micah was from the town of Moresheth (1:1), probably Moresheth Gath (1:14) in southern Judah. The prophecy attests to Micah’s deep sensitivity to the social ills of his day, especially as they affected the small towns and villages of his homeland.

Geography of Obadiah

Timeline of Micah

Micah prophesied during “the days of Jotham, Ahaz and Hezekiah” (1:1). We know that Jotham began a co-regency with his father Uzziah (Azariah) in 750 B.C. and he assumed sole authority when his father died in 739 B.C. (The year Isaiah was called as a prophet). Hezekiah began ruling with his father Ahaz in 735 B.C. and he assumed sole authority when his father died in 715 B.C. Hezekiah continued his reign until 686 B.C. Thus Micah's ministry extended no longer than 750-686 B.C. The time can possibly be narrowed a little more because of the internal chronological markers.

First, the fact that Micah did not mention Uzziah would imply that he had already died and that Jotham was ruling alone as king. This would place Micah after 739 B.C.
Second, he began prophesying before the fall of Samaria in 722 B.C. because at one point he pictured Samaria's future fall (1:6-7).
Third, Micah's prophecies extended to Assyria's invasion of Judah in 701 B.C. because he recorded the distress accompanying that invasion (1:10-16;5:6).
Fourth, Micah also intimated that Judah would go into exile in Babylon, Merodach-baladan in 701 B.C. (4:10;cf. Isa 39:1-8)

Thus Micah's ministry could be assigned generally to a time between 735 and 700 B.C

Several significant historical events occurred during this period:

In 734–732 b.c. Tiglath-Pileser III of Assyria led a military campaign against Aram (Syria), Philistia and parts of Israel and Judah. Ashkelon and Gaza were defeated. Judah, Ammon, Edom and Moab paid tribute to the Assyrian king, but Israel did not fare as well. According to 2Ki 15:29 the northern kingdom lost most of its territory, including all of Gilead and much of Galilee. Damascus fell in 732 and was annexed to the Assyrian empire.
In 722–721 Samaria fell, and the northern kingdom of Israel was conquered by Assyria.
In 712 King Sargon II of Assyria captured Ashdod (see Isa 20:1 and note).
In 701 Judah joined a revolt against Assyria and was overrun by King Sennacherib and his army, though Jerusalem was spared.

Micah’s Message

I. As Micah proclaims the judgment of the Lord on the sins of the people,

II. He points the people

a)back to Bethlehem and the Prince of Peace. There is forgiveness, there is comfort, there is God's power to live righteously;

b)back to ethical righteousness This is one of the cardinal virtues of permanent religion. The other two are turning from sin and turning to the Lord for forgiveness and salvation.

Like Hosea, Micah taught that religion and ethics are inseparable. Hosea 6:6.

***** Notes To Be Considered In Your Bible Study Of The Book Of Obadiah*****

(Use Them Only As Thoughts; Not A Direct Translation Of God’s Word)

Chapter 1 "The Crisis of Judah" 1:1-3:12

The first three chapters of the book of Micah are to be seen as one single unified whole, not merely a collection of separate pronouncements from different episodes in his career. It is a prophetic sermon intended for the city of Jerusalem. In this first section Micah addresses two national capitals, Samaria of Israel and Jerusalem of Judah. In both places attention is directed to the temple and in both Samaria and Jerusalem, the destruction of the city is proclaimed.

1:1-5 "The Advent of God"

Micah himself begins with a proclamation "The Word of the Lord came to me" meaning that he is to speak for God and that what he is going to say are in fact the very words of God Himself. When the preacher speaks, he does not speak of his own authority, but of God's authority.

1:2 Micah continues: God is to appear for a day of Judgment. It is Micah's intent to call everyone who hears his voice to attention. Everyone within the hearing of his voice is meant to hear the words of God. "God will be a witness against you", in other words, Micah's hearers are the object of divine judgment.

As a witness the Lord will arise against those who have despised His Word and transgressed Him commandments. Micah calls on God who speaks both as a plaintiff, and as an accuser. He will stand up against those who cheat the hireling out of his wages, against those who oppress the poor and outrage the stranger and the helpless widow.

According to the context, Jerusalem and Samaria bear the brunt of the responsibility for this judgment! "The Lord (Jehovah) from his holy temple" is not a reference to the earthly sanctuary at Jerusalem, but points to the dwelling of God, which is heaven itself, where God dwells in all of His glory and majesty. (cf. Psalms 11:4)

1:3-4The idea of the divine judgment’s breaking out is carried forward. This passage has often been compared with Isaiah 40:3-5. In Isaiah's words there is imagery of the building of a road for a military conqueror, whereas in the book of Micah volcanic action, earthquake, or lightning and storm is suggested. Again, this is figurative language. Micah intends to inspire soberness and awe in his leaders. He wants them to know that he means business!

1:5 Micah goes from the poetic and figurative to the concrete and the specific. He now begins with the circumstances and events the Lord wants him to describe. "The transgression of Jacob and the sins of the house of Israel" remain yet to be taken up with the message of chapters 2-3.

Micah seems to use the names "Jacob" "Israel" and "Judah" interchangeably. The transgression of Jacob is, in Micah's view, first of all Samaria and the corrupt society within her. Located 40 miles north of Jerusalem, Samaria was the capital of Israel, the Northern Kingdom, which had been politically separated from Judah since the death of Solomon in 931 BC.

1:6-7 "Samaria an Oman for Jerusalem"

Samaria had just been destroyed by the Assyrians. The Assyrians under their king, had laid siege to Samaria for three years before and finally took them into captivity. Micah is using these events as they were happening to be a warning to the city of Jerusalem, and to the country of Judah. He is saying that what happened, or what was happening to Samaria could happen to Judah. Samaria is used therefore as a warning and as an omen.

The reason for Jerusalem's sin is that of idolatry. King Ahaz of Judah (736-728) had imported an Assyrian altar into the temple at Jerusalem. "All her hires" and "To the hire of a harlot they shall return" is Micah's way of saying that the offspring brought to Samaria's pagan holy places and all sacred objects and gifts will be carried off to Assyrian temples if they do not repent. If they do not turn from their sin they will be carried off into captivity!

1:8-9 "The Lament of the Prophet"

Micah begins to lament and wail over the people's sins. He does so by stripping and going naked before the people. The prophet Isaiah did this also (cf. Isaiah 20:2-4). The reason for doing this is simple. It shows one as being an exile, one walking in deep humiliation.

Micah's actions signify the approaching disaster that is to come. In many places Micah's speech is controlled; however, here Micah shows in a visible way why he has been knowto many as "the wailing prophet.” Samaria is without hope. The crisis of captivity came and she was unable to resist. The same situation is about to confront Judah and Jerusalem her capital.

1:10-16 "The Invoking of Disaster"

Micah summons the inhabitants of Judah to lament over a deportation into exile that would be the inevitable consequence of an Assyrian occupation. Micah uses a play on words to alert the people of the coming doom. Gath was a Philistine city, located directly in line with all Assyrian attacks.

As soon as Assyria moved, Gath was the first town to get hit! Through a series of taunts and insults Micah is sounding the alarm of the coming Assyrian move. From history we know that Sargon's armies in South Palestine put down a rebellion in the Philistine state of Gaza on the Mediterranean coast in 720 BC. The conquest of Samaria a few years later must have made Micah's prophetic cursing ring in the hearts and minds of those people.

Chapter 2 "The Inner Sickness of Judah"

2:1-5In chapter one, Micah spoke of the threat of Judah from without. In chapter two he addresses himself to the threat from within. He documents the subordination of human rights within the country of Judah in the light of their pursuit of inordinate wealth and power. The political leaders are incapable of appreciating Judah's precarious position! For Micah, the collapse of the state is inevitable. How do you look at the future of our country?

2:6 Judah's affluent aristocracy is incapable of self-criticism and wishes to hear preaching that does not touch their ears. They do not want criticism but only what is pleasant. As there were many false prophets in the land, the warnings of Micah (as they were spoken also in 1:10-16) are laughed off.

Again we are reminded of that saying of Jesus "The prophet is without honor in his own country!" Preaching what is right and true, especially if it is the Law, is a most difficult thing to do. Therefore, we must always remember that preaching both the Law and the Gospel must be prompted by a sincere love for the people.

2:7 Micah responds with shock and amazement to the rejection and dismissal of his words. "Is the Spirit of the Lord impatient?" He asks. Literally Micah is asking, "is the Spirit of the Lord shortened?" i.e. is it possible that Micah's preaching can have so little effect? We can see Micah's frustration as he says "Do not my words do good to him who walks uprightly?" in other words he is saying "wouldn't you think that a Just man would recognize the truth of what has been said?” As we can see, the indifference of Micah's audience is the measure of their moral insensitivity.

2:8-9The people are seen here as enemies first and foremost against God Himself. The people appear as enemies of God in two ways:

1)by robbing and exploiting strangers and wanderers;

2)by driving orphans and widows out of their houses and homes. It is through such acts of injustice towards their fellow men that these people rise up against their Lord as an enemy.

By their acts of injustice, they call down upon themselves God’s judgment. God calls Himself the Protector of the stranger and the Father or the widows and orphans. The Lord will not allow these helpless ones to be harmed. Whoever outrages them rises as an enemy against God Himself! (cf. Exodus 22:21; Deuteronomy 27:19)

The last line of verse 8 "with no thought of war” can be best translated as "returning from war.” The thought is this: although there is a great Assyrian threat from without, the true enemies of the people are those exploiters of the people. The returning soldier confronts worse hardships at home than on the battlefield!

2:10 This advice appears to be Micah's ironic consolation directed to the woman and children. They are better off to leave this unclean place that is doomed for destruction!

A question: How are we protecting the widows and children?

2:11 Micah returns to the main theme of this chapter which is his address to the people who are complacent and content with any preacher as long as the preaching does not disturb them. For these individuals, Micah says, a drunk would be about as good a preacher as any!

2:12-13The remnant to be regathered!

Most liberal commentators see this section as a later addition by a pious scribe that found Micah's preaching too harsh or as a sarcastic statement by Micah himself, who more or less gives them what they want, a picture of false hope.

We on the other hand, see this as a prophecy that has deep spiritual meaning, related to its fulfillment in the time of Christ and in the pages of the New Testament. The "King" and "Breaker" is Christ our Messiah! Without a doubt, this section comes suddenly, and out of the blue so to speak; however, so was God's activity and intervention into the lives of His people.

He comes at His perfect time plan to help and save us from evil. What we see in this section is the only hope that these people of Judah, as well as us today have, which is the salvation of our souls through the life, death, and resurrection of Jesus Christ.

We can see that the words of these two passages are taken from the history of Israel’s liberation from Egypt. In verse 12 we have the increase and the gathering of the people, and in verse 13 we have the actual liberation.

The fulfillment of these words of prophecy are found in the New Testament. Christ is the great Good Shepherd as He gathers all people unto Himself. (cf. John 1:47ff; Romans 11:4ff) From this passage we see Jesus has a flock that is well provided for, and as it were, has a fold all of its own. So we have in this prophecy of Micah the prophet a promise which is fulfilled. This flock brings together both Jews and Gentiles to form one flock, one people which is the Church, the people of God in Christ Jesus our Lord.

Chapter 3 God's Departure from His People

In this chapter we see that the prophet has finished his case. The divine word is not heeded. Therefore, the people who will have their own way are now to have it altogether.

3:1-4The heads of Jacob and the rulers of the house of Israel consume the people they are supposed to guide and protect. Rather then being led to safety by their leaders the people are torn limb from limb as a wild beast would seek to destroy the sheep from the sheepfold.

Judah’s rulers have passed the point of return; repentance can no longer help them. Should the Assyrian threat become a reality they will soon discover that they are beyond help. This is Micah's warning to those who flatter themselves thinking that "their king will pass on before them, the Lord at their head.” (2:13)

3:5-7 Micah now spells out the Judgment even further. He now moves to the prophets who have been willing to underwrite corruption in Judah with their easy promises of divine approval.

As long as they were fed, they never challenged the status quo. What Micah is saying is that the day of Judah's doom will discredit the prophets, for they have done nothing to forestall evil. They will hold their tongues when that evil day comes. When asked to explain why this has come their answer will be "no comment.”

The prophets became partakers of the sins of the princes in a most shameful way, because they claimed in their prophecy that only peace and prosperity lay ahead of the people. They even went so far as to accept gifts and presents from the princes as a reward for their "optimistic" prophecy.

Micah repeats the Judgment pronounced in verse 4. God will havedeparted from His people. Judah will discover the eclipse of God. The coming night and darkness recall the preaching that Amos gave some years earlier. (cf. Amos 5:18)

3:8 The question that has troubled Micah, that his preaching was of little effect is now answered. Judah's doom and devastation will be the vindication of his message. God the Holy Spirit has indeed worked through him, even though his preaching was that of the Law. Isaiah, who lived at the same time comes to the same conclusion about his preaching. (cf. Isaiah 6:9-13)

3:9-12 Micah has delivered the burden of his sermon; now he swiftly brings it to a conclusion. The deeds of the house of Jacob, the rulers of the house of Israel, the priests, and the prophets are presented with the final bill of particulars against them.

The audacity of these leaders is seen in their comments "we have nothing to fear, no evil shall come upon is, God is on our side!" This is the last outrage!

Again from our introduction it is amazing to see how this sermon which Micah preached worked out in history. The destruction of Jerusalem by the nation Assyria, which Micah saw as inevitable, never happened!

When the armies of Sennacherib did in fact approach the gates in 701 BC the Judean king, Hezekiah, bought them off with a tribute worth $1.5 million as a vassal state! (cf. 2 Kings 18:13-16)

A century later Micah's words were preserved and remembered. Jerusalem was about to fall to Babylon. At that time Jeremiah was called to take a stand and Micah's words were appealed to in his defense (cf. Jeremiah 26:18-19).

In an amazing twist of fate these words of Micah spoke to a generation he never knew-a generation that came to understand him better than his own!

Sources

A Survey Of Old Testament – Introduction Gleason L. Archer Jr. The Moody Bible Institute, Chicago, IL. 1978 pp. 323-324

The Interpreter’s 0ne-Volume Commentary on the Bible, Charles M Laymon editor Abingdon Press Nashville and New York, 1971 pp. 483-490

George Stoeckhardt, Lectures on The Prophet Micah translated by H.W. Degner.