Seventh-day Adventist Bible CommentaryMicah 1

MICAH INTRODUCTION 1. Title. The book is named after the prophet whose message it bears. Micah (Heb. Mikah) is a shortened form of Mikayah, which means, “Who is like Yahweh?” In the Hebrew, as in the English, the books stands sixth in the order of the Minor Prophets. In the LXX it stands third, after Amos and Hosea, possibly because of its size. 2. Authorship. Micah was called a “Morasthite,” a term applied to one who came probably from the village of Moresheth-gath, believed to be in the southern part of Judah, toward Philistia. He must not be confused with Micaiah the son of Imlah, who prophesied in the days of Ahab (1 Kings 22:8–28). Nothing is known of the prophet except what is revealed in the book itself. The fact that his father’s name is not mentioned may suggest that he was a man of humble birth. He was doubtless a Judean, as may be deduced from the fact that he mentions only the kings of Judah (Micah 1:1). He was the younger contemporary of Isaiah and of Hosea, both of whom began their ministry in the reign of Uzziah, the predecessor of Jotham (Isa. 1:1; Hosea 1:1). Tradition says that he died peacefully in the place of his birth in the early part of Hezekiah’s reign before the fall of Samaria. Micah’s language is poetical, rhythmical, and measured. His style might be taken to betray a peasant background, inasmuch as it is rugged, simple, and forthright. The prophet is noted for his frequent use of figures of speech and his play on words. He is bold, stern, and uncompromising in dealing with sin, yet tender of heart, regretfully sorrowful in spirit, loving, and sympathetic. 3. Historical Setting. Micah, as did Isaiah, carried on his prophetic ministry in the critical period of the latter half of the 8th century B.C., when Assyria was the dominant world power. In his own country Jotham, the king of Judah, when he began his prophetic ministry, “did that which was right in the sight of the Lord,” although the people of his kingdom “sacrificed and burned incense still in the high places” (2 Kings 15:34, 35). Ahaz, Jotham’s son and successor, went the full length of idolatry, even burning “his children in the fire, after the abominations of the heathen” (2 Chron. 28:3). He did not hesitate to rearrange and change the brazen altar of burnt offering, and the laver, and to place within the sacred Temple precincts an idolatrous altar which he saw at Damascus (2 Kings 16:10–12, 14–17). These and other iniquitous acts against the true worship of the Lord made Ahaz probably the most idolatrous king who had reigned over Judah. During the time of this spiritual declension among the inhabitants of Jerusalem and Judah, Micah exercised his prophetic office. The contents of his book set forth the moral and religious conditions among the people during the reigns mentioned. This idolatry was aggravated by the compromising attitude many took in observing outwardly the traditional forms of the worship of the Lord while pursuing their idolatrous worship and practices. The priests of the Lord were in an apostate condition. They countenanced heathenism to retain their popularity with the people, and instead of defending the poor against the predatory rich, they themselves were possessed of a covetous spirit. There were many false prophets who curried the favor of the people by assuring them that good times lay ahead, while scoffing at the threatened judgments that the true prophets of the Lord predicted would surely result from the nation’s multiplying transgressions. These false prophets further lulled the people into a deadly spiritual sleep

by calming their fears with the deceptive doctrine that because the descendants of Abraham were the special people of God, they could be certain that the Lord would never forsake them. The nobles and leading class had given themselves over to lives of luxury. In their ardent desire for the good things of life, they became unscrupulous and cruel in their dealings with the peasants. Their greed ground down the poor by excessive exactions and deprived them of their legal rights. As occasionally and gratifyingly happens, a bad ruler is followed by a son who becomes a good ruler. Hezekiah, who succeeded Ahaz, was as devoted to God as his father had been devoted to idols. “He trusted in the Lord God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him” (2 Kings 18:5). He resolutely set about to undo his father’s apostasy, to reform the moral and spiritual conditions of Judah, to abolish idolatry, and to bring his people back to the true worship of the Lord. In this he was supported by Micah. The bitter struggle that the man of Moresheth-gath had during much of his life to plant the seeds of truth upon the well- nigh sterile soil of his people’s heart began to yield fruit. Reformation characterized the reign of Hezekiah. 4. Theme. Two main themes predominate: (1) the condemnation of the sins of the people and the consequent chastisement in captivity, and (2) the deliverance of Israel and the glory and gladness of the Messianic kingdom. Throughout the book of Micah threatening and promise, judgment and mercy, alternate. The prophecies of Micah and Isaiah have much in common. Inasmuch as the two prophets were contemporaries, and so had to deal with the same conditions and subjects, we can readily understand why their words and messages were so often similar. Though in the opening words of his book Micah tells us what “he saw concerning Samaria and Jerusalem,” his prophecy deals more with Judah than with Israel. Though the ten tribes had cut themselves off from Judah and from Jerusalem, the center of the worship of the Lord, they were still God’s people, and God was seeking to restore their allegiance to Him. 5. Outline. I. National Guilt and Corruption, 1:1 to 3:12. A. Introduction, 1:1–4. B. Judgment on Israel and Judah, 1:5–16. C. Threats upon princes and false prophets, 2:1 to 3:11. D. The destruction of Zion and the Temple, 3:12. II. The Messianic Age and Its Blessings, 4:1 to 5:15. A. Glory of the mountain of the Lord’s house, 4:1–5. B. Israel’s restoration and revival, 4:6–10. C. Zion’s victory over her enemies, 4:11–13. D. Messiah’s birth and power, 5:1–4. E. Victory over the adversaries, 5:5–9. F. The abolition of idolatry, 5:10–15. III. Punishment for Sin and Hope in Repentance, 6:1 to 7:20. A. God’s controversy because of ingratitude, 6:1–5. B. Obedience above sacrifice, 6:6–8. C. Divine rebuke and threatened punishment, 6:9–16.

D. Israel’s penitence and confession of faith, 7:1–13. E. Prayer for restoration and God’s assurance, 7:14–17. F. God’s mercy and faithfulness praised, 7:18–20.

Word of the Lord. See on Jer. 46:1. Morasthite. An inhabitant of Moreshethgath (v. 14), a village believed to be in the low country of Judah, about 211/2 mi. (34.4 km.) southwest of Jerusalem, now called Tell ej–Judeideh. The name Moreshethgath signifies “possession of Gath [or “vineyard”].” In the days of Jotham. See p. 1011. Isaiah, Hosea, and Amos began to prophesy shortly before Micah, during the reign of Uzziah, the father of Jotham (Isa. 1:1; Hosea 1:1; Amos 1:1). The kings mentioned are those of Judah, doubtless because Micah’s mission was particularly to the southern kingdom of Judah. However, like Amos (see p. 953), he also prophesied against the northern kingdom of Israel.

All ye people. The whole world is summoned to witness the divine judgments against Samaria and Jerusalem. In the fate of God’s chosen people men may read the fate of all nations who refuse to follow the divine blueprint (see PK 364; see on Dan. 4:17). His holy temple. Compare Hab. 2:20.

The Lord cometh. Verses 3, 4 present a grand and awful figurative description of the coming of the divine judgment upon Samaria and Jerusalem. Compare Isa. 26:21. His place. That is, “his holy temple” (v. 2). High places. Figuratively, God is represented as descending and walking upon the tops of the mountains and hills (see Amos 4:13).

Shall be molten. The coming of the Lord is frequently represented as accompanied by a convulsion of nature (see Judges 5:4, 5; Ps. 97:4, 5; see on Ps. 18:7, 8). A most fearful upheaval in the physical world will precede and accompany the second coming of Christ (Matt. 24:29; Rev. 16:18–21; GC 636, 637).

The transgression. Verses 5–7 describe the punishment to come upon the northern kingdom, Israel, for its sins. Jacob. The name here stands for the ten tribes that made up “the house of Israel,” as is evident from the next sentence. Samaria. As the capitals of Israel and Judah respectively, Samaria and Jerusalem had become the centers of idolatry and iniquity. Samaria had been built by wicked Omri; and his son, Ahab, who followed in his steps, erected in it a temple to Baal (see 1 Kings 16:23–33). For a description of Samaria see on 1 Kings 16:24. High places. The LXX here reads, “What is the sin of the house of Judah?” This reading provides a better parallelism with the preceding line, “What is the transgression of Jacob?” If “high places” is to be retained, there is an obvious reference to the heathen shrines and sanctuaries erected upon eminences where the inhabitants of Judah practiced their idolatry (see 1 Kings 14:22–24; 15:9–15; 22:43; etc.). Hezekiah was the first of Judah’s kings to thoroughly rid the land of these centers of idolatry (see on 2 Kings 18:4). Evidently Micah’s present prophecy preceded this reformation.

I will make. The future tense indicates that the destruction of Samaria, which occurred in the 6th year of Hezekiah’s reign, had not yet taken place (2 Kings 18:9–11).

Heap. Heb. ‘i, “a heap of ruins.” Plantings. Or, “planting places.” Samaria is to be destroyed so completely that on its site vines will be grown. Pour down. Samaria stood on a flat-topped hill with steep sides (see on 1 Kings 16:24). Discover. Literally, “uncover,” “reveal,” or “lay bare.”

Beaten to pieces. Compare 2 Chron. 34:3, 4, 7. Hires. From the Heb. ’ethnan, a word frequently used in connection with the hire of a harlot (see Deut. 23:18; Eze. 16:31, 34; Hosea 9:1). The meaning of this part of the verse is not clear. She gathered. The object “it” is supplied. Perhaps “them,” that is, the graven images and the idols, should be substituted. They had been procured through “the hire of an harlot.” Prostitution was carried on in certain pagan temples as part of the worship of the goddess of fertility. They shall return. The exact meaning of this clause is not clear. The language is highly poetic, and too-close literalism should probably be avoided. The general meaning of the passage seems clear. Samaria is to suffer loss of that in which she had trusted.

I will wail. That is, for the doom to come upon Samaria, the coming of which would pose a threat to Judah’s security as well. Stripped. Heb. shelal, “barefooted.” Naked. Heb. ‘arom, designating either complete nakedness or a half-clad condition. Micah represents himself not only as a mourner who removes his outer garments, but also as a captive who is completely stripped of clothing and is carried off naked and despoiled (see on Isa. 20:2, 3). Dragons. Heb. tannim, “jackals.” The translation “dragons” seems to have arisen from a confusion of tannim with tannin, properly a “serpent,” or “monster.” The jackal is noted for its mournful call. Owls. Heb. benoth ya‘anah, believed to represent the ostrich. This bird emits a doleful, piteous call.

Her wound. Literally, “her wounds,” although the LXX and the Syriac employ the singular form. Incurable. Samaria’s day of grace was gone. The nation had filled its cup of iniquity. The account was closed. It was time for the ministry of divine wrath (see PK 364). Unto Judah. Judah, too, had been guilty (v. 5) and would receive its punishment.

Declare ye. Verses 10–16 constitute a dirge over the judgment to fall upon Judah. The opening clause is taken from David’s dirge over Saul (2 Sam. 1:20). Gath. One of the five chief cities of the Philistines. Its location is uncertain. For suggested sites, see on 2 Kings 12:17. The ruin of Judah was not to be proclaimed in this enemy center. In Hebrew the word for Gath approximates in sound the word for “declare.” Many scholars believe there is here an intended play on words that may be reproduced as follows, “Tell it not in Tell-town.” Such plays on words are common in Hebrew poetry. Weep ye not. Some suggest another play on words in this sentence, which they reproduce as follows, “Weep in Weep-town.” Such a reading can be obtained only by a

change of the Hebrew text. The Hebrew does not mention the name of a town, but since all the other clauses in the context do, some think one was intended here. Baca, or Bochim, from the root bakah, “to weep,” has been suggested. House of Aphrah. Or, more fully transliterated, “Beth-le-aphrah,” perhaps eṭ– Ṭaiyibeh near Hebron. Aphrah is from a Hebrew root meaning “dust.” Scholars have suggested another play on words, which may be reproduced as follows, “Roll in the dust in Dust-town.”

Saphir. The name signifies “beautiful.” The location is uncertain. Some have suggested Khirbet el–Kôm, about 83/8 mi. (13.4 km.) from Hebron. Zaanan. Perhaps identical with Zenan mentioned in Joshua 15:37, a town in the Shephelah of Judah. In the mourning. The Hebrew of this passage is obscure. The RSV connects this phrase with what follows: “The wailing of Beth-ezel shall take away from you its standing place.” However, the meaning remains uncertain. Beth-ezel. Possibly Deir el–‘Aṣal near Debir in southern Judah.

Maroth. Probably the same as Maarath (Joshua 15:59), near Hebron.

Lachish. A fortress city of Judah, about 27 mi. (43.2 km.) southwest of Jerusalem. The city fell to Sennacherib at the time of his invasion of Judah (see on 2 Kings 18:14). A bas-relief in the British Museum, brought from Assyria, depicts the siege of Lachish (see Vol. II, plate facing p. 64). The ruins of Lachish are now called Tell ed– Duweir. Bind the chariot. That is, hitch the horses to the chariot so as to make a hasty flight. There is here another play on words, which has been reproduced as follows, “Harness the horses to the chariots, inhabitant of Horse-town.” The sound of the word for Lachish suggests the name “Horse-town.” Beginning of the sin. It is not revealed how Lachish became the beginning of Judah’s sin.

Therefore. Judah is evidently here addressed. Presents. Heb. shilluchim, “sending away gifts,” as a dowry to a daughter when she is married (see 1 Kings 9:16). The passage may mean that Judah is to surrender the possession of Moresheth-gath. Moresheth-gath. See on v. 1. Achzib. Heb. ’Akzib, a town believed to have been in the Shephelah, or lowland, of Judah, near Adullam, perhaps to be identified with the modern Tell el–Beiḍā (see Joshua 15:44). Inasmuch as the word translated “lie” is ’akzab, there is here another striking play on words, “The houses of Achzib [Lie-town] shall be ’akzab [a lie].”

Mareshah. A town in the Shephelah of Judah (see Joshua 15:44; 2 Chron. 14:9) 231/2 mi. (37.5 km.) southwest of Jerusalem, now identified with Tell Sandaḥannah. Because it is similar in sound to the Heb. morashah, a word meaning “inheritance,” there is probably another play on words, “Yet will I bring an inheritor who will claim your Heritage-town.”

He shall come. The sentence may be translated as in the RSV, “the glory of Israel shall come to Adullam.” However, the meaning is obscure. Some think the reference is to the nobility of Israel, who would seek refuge in places like the cave of Adullam, where David hid (1 Sam. 22:1, 2).

Make thee bald. A symbol of mourning (see Amos 8:10). Jerusalem is called upon to mourn for her children who are taken away into exile. Poll. Heb. gazaz, “to cut the hair.” The clause is parallel with “make thee bald.” Eagle. Heb. nesher, which is used to designate both an eagle and a vulture. Here a bald-headed vulture is probably intended.