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MICAH, BOOK OF

The sixth book of the Minor Prophets. The superscription attributes the book to Micah (“Who is like Yahweh?”), a prophet from the Judean town of Moresheth. The book gives no further direct information about the prophet. According to Mic. 1:1 he was active during the reigns of Jotham, Ahaz, and Hezekiah (the latter part of the 8th century b.c.e.) and thus a contemporary of Isaiah, Amos, and Hosea. Although the book makes no unambiguous reference to major events such as the Syro-Ephraimite War, the fall of Samaria, and the Assyrian siege of Jerusalem which occurred during this period, the material attributed to Micah reflects a time of political and social upheaval when the fall of both Samaria and Jerusalem was expected.

Content

The message of the book is a complex mixture of judgment and hope. On the one hand, the prophecies announce judgment upon Israel for social evils, corrupt leadership, and idolatry. This judgment was expected to culminate in the destruction of Samaria and Jerusalem. On the other hand, the book proclaims not merely the restoration of the nation, but the transformation and exaltation of Israel and Jerusalem. The messages of hope and doom are not necessarily contradictory, however, since restoration and transformation take place only after judgment.

The book opens with the declaration that Yahweh is coming forth to judge the sins of his people (1:2-7). Judgment is announced against the capitals of Samaria and Jerusalem (1:8-9), and a series of puns describes the fate of the cities of the Shephelah (vv. 10-16). The prophetic speech in ch. 2 condemns those who are dispossessing the people of Israel (2:1-5). Claims that judgment cannot overtake Yahweh’s people are rebutted with the charge that Yahweh’s people have turned themselves into Yahweh’s enemies (2:6-11). The chapter closes with an enigmatic declaration which seems to point to a deliverance from oppression (2:12-13).

Throughout ch. 3 the prophet condemns the rulers, priests, and prophets of Israel who exploit and mislead the people. It is because of their deeds that Jerusalem itself will be destroyed (3:9-12). The prophet’s powerful declaration of judgment on Jerusalem was remembered even in the time of Jeremiah (Jer. 26:17-19).

Incorporating virtually the same oracle found in Isa. 2:2-4, Mic. 4:1-8 looks beyond the expected destruction of Jerusalem to its exaltation. The speaker proclaims the deliverance of the people who will go from Jerusalem to Babylon (vv. 9-10). The chapter concludes with an exhortation for Jerusalem to destroy the nations who have gathered against her (vv. 11-13).

Ch. 5 opens with an announcement that an ideal ruler would come from Bethlehem to defend the nation against Assyria (vv. 1-6[MT 4:14–5:5]). The prophet proclaims the triumph of the remnant of Jacob (vv. 7-9[6-8]) and foresees a day when Yahweh will purge the nation of idolatry and reliance on military might (vv. 10-15[9-14]).

In ch. 6 Israel is summoned to hear Yahweh’s dispute. In response to a series of questions regarding what Yahweh requires, the prophet sets forth a powerful and concise summary of Yahweh’s requirement for justice and loyalty (vv. 6-8). The remainder of ch. 6 consists of a scathing series of accusations against “the city” and announcements of judgment upon those who have followed the ways of Omri and Ahab.

In 7:1-7 the speaker laments the collapse of the social order. The book closes with a prophetic liturgy comprising elements of a lament (7:8-20). Israel confesses its sin, and is assured of deliverance through Yahweh’s mighty acts (vv. 8-17). The liturgy concludes with an affirmation of Yahweh’s faithfulness and willingness to forgive (vv. 18-20).

Critical Considerations

The major issue in Micah research is the question of which material can be attributed to the 8th-century prophet. Many scholars believe that only chs. 1-3 are derived from Micah. Since Micah was remembered as prophet of doom during the time of Jeremiah (cf. Jer. 26:17ff.), some have reasoned that only oracles of judgment are authentic to Micah and that his activity was confined to the time of Hezekiah. Thus, the prophecies of hope in chs. 4, 5, and 7 cannot be assigned to Micah. This assessment is re-enforced by the fact that the prophecies in chs. 4-7 seem to reflect historical settings later than the time of Micah. For example, the reference to Babylon in 4:10 would indicate a time during or after the Babylonian Exile. Other passages such as 7:12 appear to presuppose a diaspora situation. Finally, similarities in style, language, and thought to later prophetic works and the Deuteronomic school have led interpreters to conclude that material in chs. 6 and 7 has either been extensively reinterpreted or originated after the time of Micah.

A second interpretation of the book has maintained that while chs. 4-7 probably contain some material from later times, prophecies from Micah are also present in these chapters. Scholars who have taken this approach are aware of the dramatic differences in styles and themes in the material, but suggest that these differences are a reflection of the changing circumstances during the time of Micah. Especially doubtful is the assumption that Micah could not have proclaimed both doom and hope. Finally, interpreters in this second group are not convinced that the style, vocabulary, and themes of chs. 4-7 are confined exclusively to exilic and postexilic times.

Another major issue in the study of Micah is the question of the process by which the book assumed its final shape. Most interpreters believe that it underwent a long redactional process by which Micah’s words were edited, reinterpreted, and expanded. Unfortunately, there is little agreement in modern scholarship on the details of this lengthy process of redaction.

Part of the problem in reconstructing the redactional process is the difficulty in discerning an underlying structure which editors might have used to unite and organize the material in the book. Some have proposed that the book was arranged according to a doom-hope scheme: two sections of doom (1:2–3:12; 6:1–7:7) are followed by oracles of hope (4:1–5:15[14]; 7:8–20). The material, unfortunately, does not fall neatly into this pattern since oracles of both kinds are found in each section. A second suggestion is that the book is arranged as three units, each beginning with the exhortation “hear!” (1:2; 3:1; 6:1). While such a division of the book is helpful, it is somewhat artificial since each unit contains material reflecting a variety of themes and genres.

Ultimately, the unity and structure of the book may be more theological than literary or historical. The widely disparate material in Micah is united by the theological conviction that both judgment and restoration are the work of Yahweh. Indeed, the constant and intricate juxtaposition of judgment and hope reflects a profound theological understanding that judgment is not mere punishment, but an integral and necessary step in the restoration of Yahweh’s rule over his people. The uniting of doom and hope in one book thus reflects a complex theology which weaves judgment and restoration into the seamless work of Yahweh.

Bibliography. L. C. Allen, The Books of Joel, Obadiah, Jonah and Micah. NICOT (Grand Rapids, 1976); D. R. Hillers, Micah. Herm (Philadelphia, 1984); J. L. Mays, Micah. OTL (Philadelphia, 1976); J. M. P. Smith, et al., Micah, Zephaniah, Nahum, Habakkuk, Obadiah and Joel. ICC (Edinburgh, 1911); H. W. Wolff, Micah (Minneapolis, 1990).

Charles S. Shaw

Prayer Tents Bible References - Prayer Tents

MICAH, BOOK OF

Eerdmans Dictionary of the Bible (2000)