September 11, 2025

What Does the Lord Require?

Micah 1-7

Amala Smith
Thursday's Devo

September 11, 2025

Thursday's Devo

September 11, 2025

Big Book Idea

Micah shows Israel where they've missed the mark and what the Lord desires from them.

Key Verse | Micah 6:2, 8

Hear, you mountains, the indictment of the LORD,
and you enduring foundations of the earth,
for the LORD has an indictment against his people,
and he will contend with Israel.
. . .

He has told you, O man, what is good;
and what does the LORD require of you
but to do justice, and to love kindness,
and to walk humbly with your God?

Micah 1-7

Chapter 1

The word of the LORD that came to Micah of Moresheth in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

The Coming Destruction

Hear, you peoples, all of you; 1 1:2 Hebrew all of them
    pay attention, O earth, and all that is in it,
and let the Lord God be a witness against you,
    the Lord from his holy temple.
For behold, the LORD is coming out of his place,
    and will come down and tread upon the high places of the earth.
And the mountains will melt under him,
    and the valleys will split open,
like wax before the fire,
    like waters poured down a steep place.
All this is for the transgression of Jacob
    and for the sins of the house of Israel.
What is the transgression of Jacob?
    Is it not Samaria?
And what is the high place of Judah?
    Is it not Jerusalem?
Therefore I will make Samaria a heap in the open country,
    a place for planting vineyards,
and I will pour down her stones into the valley
    and uncover her foundations.
All her carved images shall be beaten to pieces,
    all her wages shall be burned with fire,
    and all her idols I will lay waste,
for from the fee of a prostitute she gathered them,
    and to the fee of a prostitute they shall return.

For this I will lament and wail;
    I will go stripped and naked;
I will make lamentation like the jackals,
    and mourning like the ostriches.
For her wound is incurable,
    and it has come to Judah;
it has reached to the gate of my people,
    to Jerusalem.

10  Tell it not in Gath;
    weep not at all;
in Beth-le-aphrah
    roll yourselves in the dust.
11  Pass on your way,
    inhabitants of Shaphir,
    in nakedness and shame;
the inhabitants of Zaanan
    do not come out;
the lamentation of Beth-ezel
    shall take away from you its standing place.
12  For the inhabitants of Maroth
    wait anxiously for good,
because disaster has come down from the LORD
    to the gate of Jerusalem.
13  Harness the steeds to the chariots,
    inhabitants of Lachish;
it was the beginning of sin
    to the daughter of Zion,
for in you were found
    the transgressions of Israel.
14  Therefore you shall give parting gifts 2 1:14 Or give dowry
    to Moresheth-gath;
the houses of Achzib shall be a deceitful thing
    to the kings of Israel.
15  I will again bring a conqueror to you,
    inhabitants of Mareshah;
the glory of Israel
    shall come to Adullam.
16  Make yourselves bald and cut off your hair,
    for the children of your delight;
make yourselves as bald as the eagle,
    for they shall go from you into exile.

Chapter 2

Woe to the Oppressors

Woe to those who devise wickedness
    and work evil on their beds!
When the morning dawns, they perform it,
    because it is in the power of their hand.
They covet fields and seize them,
    and houses, and take them away;
they oppress a man and his house,
    a man and his inheritance.
Therefore thus says the LORD:
behold, against this family I am devising disaster, 3 2:3 The same Hebrew word can mean evil or disaster, depending on the context
    from which you cannot remove your necks,
and you shall not walk haughtily,
    for it will be a time of disaster.
In that day they shall take up a taunt song against you
    and moan bitterly,
and say, “We are utterly ruined;
    he changes the portion of my people;
how he removes it from me!
    To an apostate he allots our fields.”
Therefore you will have none to cast the line by lot
    in the assembly of the LORD.

“Do not preach”—thus they preach—
    “one should not preach of such things;
    disgrace will not overtake us.”
Should this be said, O house of Jacob?
    Has the LORD grown impatient? 4 2:7 Hebrew Has the spirit of the LORD grown short?
    Are these his deeds?
Do not my words do good
    to him who walks uprightly?
But lately my people have risen up as an enemy;
you strip the rich robe from those who pass by trustingly
    with no thought of war. 5 2:8 Or returning from war
The women of my people you drive out
    from their delightful houses;
from their young children you take away
    my splendor forever.
10  Arise and go,
    for this is no place to rest,
because of uncleanness that destroys
    with a grievous destruction.
11  If a man should go about and utter wind and lies,
    saying, “I will preach to you of wine and strong drink,”
    he would be the preacher for this people!
12  I will surely assemble all of you, O Jacob;
    I will gather the remnant of Israel;
I will set them together
    like sheep in a fold,
like a flock in its pasture,
    a noisy multitude of men.
13  He who opens the breach goes up before them;
    they break through and pass the gate,
    going out by it.
Their king passes on before them,
    the LORD at their head.

Chapter 3

Rulers and Prophets Denounced

And I said:
Hear, you heads of Jacob
    and rulers of the house of Israel!
Is it not for you to know justice?—
    you who hate the good and love the evil,
who tear the skin from off my people 6 3:2 Hebrew from off them
    and their flesh from off their bones,
who eat the flesh of my people,
    and flay their skin from off them,
and break their bones in pieces
    and chop them up like meat in a pot,
    like flesh in a cauldron.

Then they will cry to the LORD,
    but he will not answer them;
he will hide his face from them at that time,
    because they have made their deeds evil.

Thus says the LORD concerning the prophets
    who lead my people astray,
who cry “Peace”
    when they have something to eat,
but declare war against him
    who puts nothing into their mouths.
Therefore it shall be night to you, without vision,
    and darkness to you, without divination.
The sun shall go down on the prophets,
    and the day shall be black over them;
the seers shall be disgraced,
    and the diviners put to shame;
they shall all cover their lips,
    for there is no answer from God.
But as for me, I am filled with power,
    with the Spirit of the LORD,
    and with justice and might,
to declare to Jacob his transgression
    and to Israel his sin.

Hear this, you heads of the house of Jacob
    and rulers of the house of Israel,
who detest justice
    and make crooked all that is straight,
10  who build Zion with blood
    and Jerusalem with iniquity.
11  Its heads give judgment for a bribe;
    its priests teach for a price;
    its prophets practice divination for money;
yet they lean on the LORD and say,
    “Is not the LORD in the midst of us?
    No disaster shall come upon us.”
12  Therefore because of you
    Zion shall be plowed as a field;
Jerusalem shall become a heap of ruins,
    and the mountain of the house a wooded height.

Chapter 4

The Mountain of the LORD

It shall come to pass in the latter days
    that the mountain of the house of the LORD
shall be established as the highest of the mountains,
    and it shall be lifted up above the hills;
and peoples shall flow to it,
    and many nations shall come, and say:
“Come, let us go up to the mountain of the LORD,
    to the house of the God of Jacob,
that he may teach us his ways
    and that we may walk in his paths.”
For out of Zion shall go forth the law, 7 4:2 Or teaching
    and the word of the LORD from Jerusalem.
He shall judge between many peoples,
    and shall decide disputes for strong nations far away;
and they shall beat their swords into plowshares,
    and their spears into pruning hooks;
nation shall not lift up sword against nation,
    neither shall they learn war anymore;
but they shall sit every man under his vine and under his fig tree,
    and no one shall make them afraid,
    for the mouth of the LORD of hosts has spoken.
For all the peoples walk
    each in the name of its god,
but we will walk in the name of the LORD our God
    forever and ever.

The LORD Shall Rescue Zion

In that day, declares the LORD,
    I will assemble the lame
and gather those who have been driven away
    and those whom I have afflicted;
and the lame I will make the remnant,
    and those who were cast off, a strong nation;
and the LORD will reign over them in Mount Zion
    from this time forth and forevermore.

And you, O tower of the flock,
    hill of the daughter of Zion,
to you shall it come,
    the former dominion shall come,
    kingship for the daughter of Jerusalem.

Now why do you cry aloud?
    Is there no king in you?
Has your counselor perished,
    that pain seized you like a woman in labor?
10  Writhe and groan, 8 4:10 Or push O daughter of Zion,
    like a woman in labor,
for now you shall go out from the city
    and dwell in the open country;
    you shall go to Babylon.
There you shall be rescued;
    there the LORD will redeem you
    from the hand of your enemies.

11  Now many nations
    are assembled against you,
saying, “Let her be defiled,
    and let our eyes gaze upon Zion.”
12  But they do not know
    the thoughts of the LORD;
they do not understand his plan,
    that he has gathered them as sheaves to the threshing floor.
13  Arise and thresh,
    O daughter of Zion,
for I will make your horn iron,
    and I will make your hoofs bronze;
you shall beat in pieces many peoples;
    and shall devote 9 4:13 Hebrew devote to destruction their gain to the LORD,
    their wealth to the Lord of the whole earth.

Chapter 5

The Ruler to Be Born in Bethlehem

10 5:1 Ch 4:14 in Hebrew Now muster your troops, O daughter 11 5:1 That is, city of troops;
    siege is laid against us;
with a rod they strike the judge of Israel
    on the cheek.
12 5:2 Ch 5:1 in Hebrew But you, O Bethlehem Ephrathah,
    who are too little to be among the clans of Judah,
from you shall come forth for me
    one who is to be ruler in Israel,
whose coming forth is from of old,
    from ancient days.
Therefore he shall give them up until the time
    when she who is in labor has given birth;
then the rest of his brothers shall return
    to the people of Israel.
And he shall stand and shepherd his flock in the strength of the LORD,
    in the majesty of the name of the LORD his God.
And they shall dwell secure, for now he shall be great
    to the ends of the earth.
And he shall be their peace.

When the Assyrian comes into our land
    and treads in our palaces,
then we will raise against him seven shepherds
    and eight princes of men;
they shall shepherd the land of Assyria with the sword,
    and the land of Nimrod at its entrances;
and he shall deliver us from the Assyrian
    when he comes into our land
    and treads within our border.

A Remnant Shall Be Delivered

Then the remnant of Jacob shall be
    in the midst of many peoples
like dew from the LORD,
    like showers on the grass,
which delay not for a man
    nor wait for the children of man.
And the remnant of Jacob shall be among the nations,
    in the midst of many peoples,
like a lion among the beasts of the forest,
    like a young lion among the flocks of sheep,
which, when it goes through, treads down
    and tears in pieces, and there is none to deliver.
Your hand shall be lifted up over your adversaries,
    and all your enemies shall be cut off.

10  And in that day, declares the LORD,
    I will cut off your horses from among you
    and will destroy your chariots;
11  and I will cut off the cities of your land
    and throw down all your strongholds;
12  and I will cut off sorceries from your hand,
    and you shall have no more tellers of fortunes;
13  and I will cut off your carved images
    and your pillars from among you,
and you shall bow down no more
    to the work of your hands;
14  and I will root out your Asherah images from among you
    and destroy your cities.
15  And in anger and wrath I will execute vengeance
    on the nations that did not obey.

Chapter 6

The Indictment of the LORD

Hear what the LORD says:
Arise, plead your case before the mountains,
    and let the hills hear your voice.
Hear, you mountains, the indictment of the LORD,
    and you enduring foundations of the earth,
for the LORD has an indictment against his people,
    and he will contend with Israel.

“O my people, what have I done to you?
    How have I wearied you? Answer me!
For I brought you up from the land of Egypt
    and redeemed you from the house of slavery,
and I sent before you Moses,
    Aaron, and Miriam.
O my people, remember what Balak king of Moab devised,
    and what Balaam the son of Beor answered him,
and what happened from Shittim to Gilgal,
    that you may know the righteous acts of the LORD.”

What Does the LORD Require?

“With what shall I come before the LORD,
    and bow myself before God on high?
Shall I come before him with burnt offerings,
    with calves a year old?
Will the LORD be pleased with 13 6:7 Or Will the LORD accept thousands of rams,
    with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
    the fruit of my body for the sin of my soul?”
He has told you, O man, what is good;
    and what does the LORD require of you
but to do justice, and to love kindness, 14 6:8 Or steadfast love
    and to walk humbly with your God?

Destruction of the Wicked

The voice of the LORD cries to the city—
    and it is sound wisdom to fear your name:
“Hear of the rod and of him who appointed it! 15 6:9 The meaning of the Hebrew is uncertain
10      Can I forget any longer the treasures 16 6:10 Or Are there still treasures of wickedness in the house of the wicked,
    and the scant measure that is accursed?
11  Shall I acquit the man with wicked scales
    and with a bag of deceitful weights?
12  Your 17 6:12 Hebrew whose rich men are full of violence;
    your inhabitants speak lies,
    and their tongue is deceitful in their mouth.
13  Therefore I strike you with a grievous blow,
    making you desolate because of your sins.
14  You shall eat, but not be satisfied,
    and there shall be hunger within you;
you shall put away, but not preserve,
    and what you preserve I will give to the sword.
15  You shall sow, but not reap;
    you shall tread olives, but not anoint yourselves with oil;
    you shall tread grapes, but not drink wine.
16  For you have kept the statutes of Omri, 18 6:16 Hebrew For the statutes of Omri are kept
    and all the works of the house of Ahab;
    and you have walked in their counsels,
that I may make you a desolation, and your 19 6:16 Hebrew its inhabitants a hissing;
    so you shall bear the scorn of my people.”

Chapter 7

Wait for the God of Salvation

Woe is me! For I have become
    as when the summer fruit has been gathered,
    as when the grapes have been gleaned:
there is no cluster to eat,
    no first-ripe fig that my soul desires.
The godly has perished from the earth,
    and there is no one upright among mankind;
they all lie in wait for blood,
    and each hunts the other with a net.
Their hands are on what is evil, to do it well;
    the prince and the judge ask for a bribe,
and the great man utters the evil desire of his soul;
    thus they weave it together.
The best of them is like a brier,
    the most upright of them a thorn hedge.
The day of your watchmen, of your punishment, has come;
    now their confusion is at hand.
Put no trust in a neighbor;
    have no confidence in a friend;
guard the doors of your mouth
    from her who lies in your arms; 20 7:5 Hebrew bosom
for the son treats the father with contempt,
    the daughter rises up against her mother,
the daughter-in-law against her mother-in-law;
    a man's enemies are the men of his own house.
But as for me, I will look to the LORD;
    I will wait for the God of my salvation;
    my God will hear me.

Rejoice not over me, O my enemy;
    when I fall, I shall rise;
when I sit in darkness,
    the LORD will be a light to me.
I will bear the indignation of the LORD
    because I have sinned against him,
until he pleads my cause
    and executes judgment for me.
He will bring me out to the light;
    I shall look upon his vindication.
10  Then my enemy will see,
    and shame will cover her who said to me,
    “Where is the LORD your God?”
My eyes will look upon her;
    now she will be trampled down
    like the mire of the streets.

11  A day for the building of your walls!
    In that day the boundary shall be far extended.
12  In that day they 21 7:12 Hebrew he will come to you,
    from Assyria and the cities of Egypt,
and from Egypt to the River, 22 7:12 That is, the Euphrates
    from sea to sea and from mountain to mountain.
13  But the earth will be desolate
    because of its inhabitants,
    for the fruit of their deeds.

14  Shepherd your people with your staff,
    the flock of your inheritance,
who dwell alone in a forest
    in the midst of a garden land; 23 7:14 Hebrew of Carmel
let them graze in Bashan and Gilead
    as in the days of old.
15  As in the days when you came out of the land of Egypt,
    I will show them 24 7:15 Hebrew him marvelous things.
16  The nations shall see and be ashamed of all their might;
they shall lay their hands on their mouths;
    their ears shall be deaf;
17  they shall lick the dust like a serpent,
    like the crawling things of the earth;
they shall come trembling out of their strongholds;
    they shall turn in dread to the LORD our God,
    and they shall be in fear of you.

God's Steadfast Love and Compassion

18  Who is a God like you, pardoning iniquity
    and passing over transgression
    for the remnant of his inheritance?
He does not retain his anger forever,
    because he delights in steadfast love.
19  He will again have compassion on us;
    he will tread our iniquities underfoot.
You will cast all our 25 7:19 Hebrew their sins
    into the depths of the sea.
20  You will show faithfulness to Jacob
    and steadfast love to Abraham,
as you have sworn to our fathers
    from the days of old.

Footnotes

[1] 1:2 Hebrew all of them
[2] 1:14 Or give dowry
[3] 2:3 The same Hebrew word can mean evil or disaster, depending on the context
[4] 2:7 Hebrew Has the spirit of the LORD grown short?
[5] 2:8 Or returning from war
[6] 3:2 Hebrew from off them
[7] 4:2 Or teaching
[8] 4:10 Or push
[9] 4:13 Hebrew devote to destruction
[10] 5:1 Ch 4:14 in Hebrew
[11] 5:1 That is, city
[12] 5:2 Ch 5:1 in Hebrew
[13] 6:7 Or Will the LORD accept
[14] 6:8 Or steadfast love
[15] 6:9 The meaning of the Hebrew is uncertain
[16] 6:10 Or Are there still treasures
[17] 6:12 Hebrew whose
[18] 6:16 Hebrew For the statutes of Omri are kept
[19] 6:16 Hebrew its
[20] 7:5 Hebrew bosom
[21] 7:12 Hebrew he
[22] 7:12 That is, the Euphrates
[23] 7:14 Hebrew of Carmel
[24] 7:15 Hebrew him
[25] 7:19 Hebrew their
Table of Contents
Introduction to Micah

Introduction to Micah

Timeline

Author and Date

Micah prophesied during the reigns of the Judean kings Jotham (750–735 B.C.), Ahaz (735–715), and Hezekiah (715–687). This was about the same time as Hosea and Isaiah, though Micah may have served somewhat later. The length of Micah’s public activity may have been about 20 to 25 years.

Theme

The theme of Micah is judgment and forgiveness. The Lord, the Judge who scatters his people for their sins, is also the Shepherd-King who in covenant faithfulness gathers, protects, and forgives them.

Purpose and Background

Micah writes to bring God’s “lawsuit” against his people (3:8). He indicts Samaria and Jerusalem for their sins (1:2–7). Both Assyria (5:5–6) and Babylon (4:10) stand ready to carry out God’s judgment. The reigns of Jotham, Ahaz, and Hezekiah, along with the increasing threat of Assyria, provide the broad background for Micah.

Micah lists specific sins of both the northern and southern kingdoms. These sins include idolatry (1:7; 5:12–14); the seizure of property (2:2, 9); the failure of civil leadership (3:1–3, 9–10; 7:3), religious leadership (3:11), and prophetic leadership (3:5–7, 11); offering sacrifice without truly repenting (6:6–7); and corrupt business practices and violence (6:10–12).

Key Themes

  1. The Lord’s character and the people’s sins demand judgment (1:2–5; 2:3; 6:1–2, 9–11). God’s “sentence” upon his people comes in the form of an oppressor (1:15; 4:11; 5:1, 5–6) and by means of covenant curses (6:13–15) caused by covenant unfaithfulness (6:16).
  2. A Shepherd-King will gather and deliver a faithful remnant of people (2:12–13; 4:6–8; 7:14, 18). This deliverer, functioning as a new David, will come from the very region that was then under Assyrian control (5:2–5a).
  3. Practicing justice and mercy shows covenant faithfulness (6:8; compare Matt. 23:23).
  4. The Lord is the focus of worship. The nations will come to Zion to learn of the true Lord and to live in peace (Mic. 4:1–5; 7:12; compare Isa. 2:2–5).
  5. Grace flowing from the Lord’s steadfast love (Mic. 7:18–20) overcomes the penalty due to sin (7:8–9). Forgiveness is possible because of God’s faithfulness to his promises (7:20).
  6. God’s saving acts in the past (6:4–5; 7:14–15) provide hope for his saving acts in the future (7:19–20).

Outline

  1. Superscription (1:1)
  2. The Announcement of Judgment on Israel and Judah (1:2–2:13)
  3. The Present Injustice and the Future Prospect of Just Rule in Jerusalem (3:1–5:15)
  4. The Lord’s Indictment and Restoration of His People (6:1–7:20)

The Near East at the Time of Micah

c. 740 B.C.

Micah prophesied to Israel and Judah from the time just before the fall of Samaria through the time of King Hezekiah of Judah. Micah saw the destruction of Israel by Assyria. He probably also saw the Lord’s dramatic rescue of Jerusalem from the Assyrians during Hezekiah’s reign.

The Near East at the Time of Micah

The Global Message of Micah

The Global Message of Micah

“Who is a God like you?” (Mic. 7:18). This question is the note on which the prophecy of Micah ends, and it is also a rough translation of the very name Micah. The theme that resounds throughout this book is the mercy of which God’s people are assured despite their faithlessness, especially the faithlessness of their leaders. “Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance?” God will pass over his people’s sin because of his covenant promises.

At the heart of those covenant promises is God’s sovereign purpose of mercy to the nations. “It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and it shall be lifted up above the hills; and peoples shall flow to it, and many nations shall come and say, ‘Come, let us go up to the mountain of the LORD’” (Mic. 4:1–2; compare Isa. 2:2–3). God is on a mission to extend his steadfast love to all those who call on his name, from every people group all around the world.

Micah in Redemptive History

The story line of the Bible is one of creation, fall, redemption, and consummation. God created all things good. He lived with Adam and Eve in perfect fellowship and harmony. In our father Adam, however, we all rebelled (Rom. 5:12–19). Humanity fell into corruption and sin, bringing the whole cosmos with us (Rom. 8:19–22). From early on, however, God has promised to be with his people and to enable them to overcome their spiritual enemy, the devil and his forces (Gen. 3:15). Redemption has begun, climaxing in Christ, in whom “all the promises of God find their Yes” (2 Cor. 1:20). All who trust him are adopted into God’s family, united to Christ, indwelt by the Spirit, forgiven their sin, and restored to God. One day, when Christ comes again, all will be set right and God’s people will be vindicated.

God’s indictment of Israel. Micah’s prophecy advances this story line by focusing on some of the results of the fall, recounting a series of sins among God’s people in the generations between Adam and Christ. Having been called to bless the whole world (Gen. 12:1–3), the sin problem for which Israel was meant to be an instrument of healing has instead infected them just as it has the rest of the world. God’s people are idolatrous (Mic. 1:7; 5:12–14), oppressive to the vulnerable in society (2:2, 8–9), and dishonest in their business dealings (6:9–12). In particular, the leaders of Israel, both civil and religious, are corrupt (3:1–11; 7:3).

God’s overflowing redemption. But God has not left his people there. He has determined to save a remnant (Mic. 2:12; 5:7; 7:18), in faithfulness to his covenant promises. We are a fallen people.But God is a God of redemption. And this redemption is for all peoples. At the heart of Micah is the promise that one day the nations of the world will flow to Zion—to Jerusalem—to worship the one true God. Yet with the coming of Christ, the stream of nations flowing to Jerusalem became reversed: now, God’s people flow out from Jerusalem to the ends of the earth (Acts 1:8), bringing God’s blessing to the nations.

Universal Themes in Micah

The gracious restoration of God’s people. Despite their sin, God will send a ruler to “shepherd his flock in the strength of the LORD” (Mic. 5:2–4; compare John 10:11). “And they shall dwell secure, for now he shall be great to the ends of the earth. And he shall be their peace” (Mic. 5:4–5). This ruler, from a whole-Bible perspective, is Jesus Christ (Matt. 2:5–6). And the peace he won for believers extends, Micah says, “to the ends of the earth.” The restored people of God, when we take into view all of human history, is not simply a restored ethnic Israel but a restored humanity from all the nations of the earth, as anticipated in Micah 4:1–5. This restoration is beautifully expressed in the words of worship that close Micah’s prophecy: “Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? He does not retain his anger forever, because he delights in steadfast love. He will again have compassion on us; he will tread our iniquities underfoot” (Mic. 7:18–19).

Compassion and advocacy for the oppressed. God is not pleased when his people perform ritual sacrifices but fail to pursue compassion and justice. “‘Will the LORD be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?’ He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Mic. 6:7–8). Performing external acts of worship while neglecting the needs of those around us is an offense to God.

The Global Message of Micah for Today

Three of the great themes of the Bible form the backbone of Micah: divine judgment of sin; merciful restoration due to God’s covenant faithfulness, achieved through a coming Shepherd-King; and the compassion that God’s people must accordingly demonstrate to a watching world.

All three of these themes are sources of strength to the church worldwide today. Those feeling overwhelmed by the spiritual warfare in which they are embattled can be heartened by God’s determination to set all wrongs right at the end of history. Those feeling the weight of their sin and the sharp pain of regret are given strong hope in the steadfast love of the Lord of mercy. And all God’s people are reminded that formal exercises of worship, though they are helpful means of expressing heartfelt praise to God, can never replace the crucial role of justice and compassion for our neighbors. We to whom God has shown such lavish compassion are compelled by love to extend compassion to the defenseless and disadvantaged all around us.

Micah opens with a call to all the nations to pay heed to what God is doing: “Hear, you peoples, all of you; pay attention, O earth, and all that is in it” (Mic. 1:2). And the book closes with a declaration that people from everywhere will come to the Lord, even from the hated nations of Assyria and Egypt (7:12), while other nationalities who have remained impenitent tremble at the sight of God’s people (7:15–17). From beginning to end, Micah resounds with a message of salvation through judgment not only for Israel but for all the nations of the world. He is a refuge to all.

Micah Fact #5: God has always been the same

Fact: God has always been the same

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 Fact #1: Moresheth,

Fact: Moresheth,

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 Fact #2: List of disasters

Fact: List of disasters

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 Fact #3: The business of prophecy

Fact: The business of prophecy

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 Fact #4: The land of Nimrod

Fact: The land of Nimrod

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

Micah

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)

Miriam

Miriam

Miriam was the sister of Moses and Aaron. It was probably Miriam who saw Pharaoh’s daughter rescue Moses from the water, and offered to call a Hebrew woman to nurse the child. As a result, Moses was nursed by his own mother, who was paid wages to care for him. Miriam was a prophetess. Following the exodus she led the women of Israel in song and dance to celebrate God’s deliverance. Along with Aaron, she criticized Moses for marrying a Cushite woman, thus challenging his authority. God punished Miriam by inflicting her with leprosy, though she was healed after Moses prayed for her. Micah 6:4 lists Miriam alongside her brothers as one whom God appointed to lead Israel. (Exodus 15:20–21)

Study Notes

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).

Micah Fact #1: Moresheth,

Fact: Moresheth,

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.

Study Notes

Mic. 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).

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Mic. 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).

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Mic. 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).

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Mic. 1:5 Jacob . . . house of Israel. The whole nation will be judged (2:12; 3:1, 8–9).

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Mic. 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).

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Mic. 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).

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Mic. 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).

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Mic. 1:9 It has reached probably refers to the yet-to-be-identified “disaster” (v. 12).

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Mic. 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.

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Mic. 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.

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Mic. 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).

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Mic. 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.

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Mic. 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.

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Mic. 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.

Mic. 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 Fact #2: List of disasters

Fact: List of disasters

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).

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Mic. 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.

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Mic. 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).

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Mic. 2:3 against this family. The entire community is accountable for the sins of its leaders. a time of disaster. See Amos 5:13.

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Mic. 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.

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Mic. 2:5 you will have none. The dishonest land-grabbers are excluded from the inheritance they denied to others (v. 2).

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Mic. 2:7 The people thought that a God of grace could never bring the disaster mentioned in vv. 3–5.

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Mic. 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.

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Mic. 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.

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Mic. 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.

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Mic. 2:12 assemble . . . gather . . . set . . . like sheep. The descriptive actions portray Yahweh as a protective shepherd.

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Mic. 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).

Mic. 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.

Mic. 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.

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Mic. 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.

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Mic. 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).

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Mic. 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.

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Mic. 3:5 Peace . . . war. Profit-seeking prophets proclaim that all is well, as long as they receive what they ask for.

Micah Fact #3: The business of prophecy

Fact: The business of prophecy

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).

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Mic. 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.

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Mic. 3:8 But as for me distinguishes Micah and his unpopular message from that of the false prophets.

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Mic. 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.

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Mic. 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.

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Mic. 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).

Mic. 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.

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Mic. 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.

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Mic. 4:2 out of Zion shall go forth the law. The teaching of God’s ways will go from Jerusalem to all nations.

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Mic. 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).

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Mic. 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.

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Mic. 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).

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Mic. 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.

Mic. 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.

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Mic. 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.

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Mic. 4:9 Is there no king in you? Human kings cannot save the people.

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Mic. 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.

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Mic. 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).

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Mic. 4:13 Arise and thresh. Zion is pictured as an invincible ox treading grain. Lord of the whole earth. The Lord controls everything.

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Mic. 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).

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Mic. 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).

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Mic. 5:3 he shall give them up. Israel will be ruled by others. his brothers shall return. The Messiah will unite Israel.

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Mic. 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.

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Mic. 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 Fact #4: The land of Nimrod

Fact: The land of Nimrod

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.

Study Notes

Mic. 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.

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Mic. 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).

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Mic. 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.

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Mic. 5:14 Asherah images are wooden images of the Canaanite fertility goddess.

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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).

Mic. 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).

Mic. 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).

Mic. 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).

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Mic. 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.

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Mic. 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.

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Mic. 6:4 I brought you up . . . redeemed you . . . sent before you. The Lord directed the events surrounding the exodus (compare Amos 3:1–2).

Miriam

Miriam

Miriam was the sister of Moses and Aaron. It was probably Miriam who saw Pharaoh’s daughter rescue Moses from the water, and offered to call a Hebrew woman to nurse the child. As a result, Moses was nursed by his own mother, who was paid wages to care for him. Miriam was a prophetess. Following the exodus she led the women of Israel in song and dance to celebrate God’s deliverance. Along with Aaron, she criticized Moses for marrying a Cushite woman, thus challenging his authority. God punished Miriam by inflicting her with leprosy, though she was healed after Moses prayed for her. Micah 6:4 lists Miriam alongside her brothers as one whom God appointed to lead Israel. (Exodus 15:20–21)

Study Notes

Mic. 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).

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Micah Fact #5: God has always been the same

Fact: God has always been the same

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.

Study Notes

Mic. 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).

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Mic. 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).

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Mic. 6:9 the city. Probably Jerusalem and its inhabitants.

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Mic. 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).

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Mic. 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).

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Mic. 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).

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Mic. 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).

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Mic. 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).

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Mic. 7:3 The “asking” of the prince and judge and “uttering” of the great man highlight the constant demands of corrupt leaders.

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Mic. 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.

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Mic. 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).

Mic. 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.

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Mic. 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.

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Mic. 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.

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Mic. 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.

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Mic. 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.

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Mic. 7:13 desolate. Safety is found only in Jerusalem. Outside there is only a wasteland.

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Mic. 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).

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Mic. 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).

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Mic. 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).

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Mic. 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).

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Mic. 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).

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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).

Mic. 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).

Introduction to Micah

Introduction to Micah

Timeline

Author and Date

Micah prophesied during the reigns of the Judean kings Jotham (750–735 B.C.), Ahaz (735–715), and Hezekiah (715–687). This was about the same time as Hosea and Isaiah, though Micah may have served somewhat later. The length of Micah’s public activity may have been about 20 to 25 years.

Theme

The theme of Micah is judgment and forgiveness. The Lord, the Judge who scatters his people for their sins, is also the Shepherd-King who in covenant faithfulness gathers, protects, and forgives them.

Purpose and Background

Micah writes to bring God’s “lawsuit” against his people (3:8). He indicts Samaria and Jerusalem for their sins (1:2–7). Both Assyria (5:5–6) and Babylon (4:10) stand ready to carry out God’s judgment. The reigns of Jotham, Ahaz, and Hezekiah, along with the increasing threat of Assyria, provide the broad background for Micah.

Micah lists specific sins of both the northern and southern kingdoms. These sins include idolatry (1:7; 5:12–14); the seizure of property (2:2, 9); the failure of civil leadership (3:1–3, 9–10; 7:3), religious leadership (3:11), and prophetic leadership (3:5–7, 11); offering sacrifice without truly repenting (6:6–7); and corrupt business practices and violence (6:10–12).

Key Themes

  1. The Lord’s character and the people’s sins demand judgment (1:2–5; 2:3; 6:1–2, 9–11). God’s “sentence” upon his people comes in the form of an oppressor (1:15; 4:11; 5:1, 5–6) and by means of covenant curses (6:13–15) caused by covenant unfaithfulness (6:16).
  2. A Shepherd-King will gather and deliver a faithful remnant of people (2:12–13; 4:6–8; 7:14, 18). This deliverer, functioning as a new David, will come from the very region that was then under Assyrian control (5:2–5a).
  3. Practicing justice and mercy shows covenant faithfulness (6:8; compare Matt. 23:23).
  4. The Lord is the focus of worship. The nations will come to Zion to learn of the true Lord and to live in peace (Mic. 4:1–5; 7:12; compare Isa. 2:2–5).
  5. Grace flowing from the Lord’s steadfast love (Mic. 7:18–20) overcomes the penalty due to sin (7:8–9). Forgiveness is possible because of God’s faithfulness to his promises (7:20).
  6. God’s saving acts in the past (6:4–5; 7:14–15) provide hope for his saving acts in the future (7:19–20).

Outline

  1. Superscription (1:1)
  2. The Announcement of Judgment on Israel and Judah (1:2–2:13)
  3. The Present Injustice and the Future Prospect of Just Rule in Jerusalem (3:1–5:15)
  4. The Lord’s Indictment and Restoration of His People (6:1–7:20)

The Near East at the Time of Micah

c. 740 B.C.

Micah prophesied to Israel and Judah from the time just before the fall of Samaria through the time of King Hezekiah of Judah. Micah saw the destruction of Israel by Assyria. He probably also saw the Lord’s dramatic rescue of Jerusalem from the Assyrians during Hezekiah’s reign.

The Near East at the Time of Micah

The Global Message of Micah

The Global Message of Micah

“Who is a God like you?” (Mic. 7:18). This question is the note on which the prophecy of Micah ends, and it is also a rough translation of the very name Micah. The theme that resounds throughout this book is the mercy of which God’s people are assured despite their faithlessness, especially the faithlessness of their leaders. “Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance?” God will pass over his people’s sin because of his covenant promises.

At the heart of those covenant promises is God’s sovereign purpose of mercy to the nations. “It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and it shall be lifted up above the hills; and peoples shall flow to it, and many nations shall come and say, ‘Come, let us go up to the mountain of the LORD’” (Mic. 4:1–2; compare Isa. 2:2–3). God is on a mission to extend his steadfast love to all those who call on his name, from every people group all around the world.

Micah in Redemptive History

The story line of the Bible is one of creation, fall, redemption, and consummation. God created all things good. He lived with Adam and Eve in perfect fellowship and harmony. In our father Adam, however, we all rebelled (Rom. 5:12–19). Humanity fell into corruption and sin, bringing the whole cosmos with us (Rom. 8:19–22). From early on, however, God has promised to be with his people and to enable them to overcome their spiritual enemy, the devil and his forces (Gen. 3:15). Redemption has begun, climaxing in Christ, in whom “all the promises of God find their Yes” (2 Cor. 1:20). All who trust him are adopted into God’s family, united to Christ, indwelt by the Spirit, forgiven their sin, and restored to God. One day, when Christ comes again, all will be set right and God’s people will be vindicated.

God’s indictment of Israel. Micah’s prophecy advances this story line by focusing on some of the results of the fall, recounting a series of sins among God’s people in the generations between Adam and Christ. Having been called to bless the whole world (Gen. 12:1–3), the sin problem for which Israel was meant to be an instrument of healing has instead infected them just as it has the rest of the world. God’s people are idolatrous (Mic. 1:7; 5:12–14), oppressive to the vulnerable in society (2:2, 8–9), and dishonest in their business dealings (6:9–12). In particular, the leaders of Israel, both civil and religious, are corrupt (3:1–11; 7:3).

God’s overflowing redemption. But God has not left his people there. He has determined to save a remnant (Mic. 2:12; 5:7; 7:18), in faithfulness to his covenant promises. We are a fallen people.But God is a God of redemption. And this redemption is for all peoples. At the heart of Micah is the promise that one day the nations of the world will flow to Zion—to Jerusalem—to worship the one true God. Yet with the coming of Christ, the stream of nations flowing to Jerusalem became reversed: now, God’s people flow out from Jerusalem to the ends of the earth (Acts 1:8), bringing God’s blessing to the nations.

Universal Themes in Micah

The gracious restoration of God’s people. Despite their sin, God will send a ruler to “shepherd his flock in the strength of the LORD” (Mic. 5:2–4; compare John 10:11). “And they shall dwell secure, for now he shall be great to the ends of the earth. And he shall be their peace” (Mic. 5:4–5). This ruler, from a whole-Bible perspective, is Jesus Christ (Matt. 2:5–6). And the peace he won for believers extends, Micah says, “to the ends of the earth.” The restored people of God, when we take into view all of human history, is not simply a restored ethnic Israel but a restored humanity from all the nations of the earth, as anticipated in Micah 4:1–5. This restoration is beautifully expressed in the words of worship that close Micah’s prophecy: “Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? He does not retain his anger forever, because he delights in steadfast love. He will again have compassion on us; he will tread our iniquities underfoot” (Mic. 7:18–19).

Compassion and advocacy for the oppressed. God is not pleased when his people perform ritual sacrifices but fail to pursue compassion and justice. “‘Will the LORD be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?’ He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Mic. 6:7–8). Performing external acts of worship while neglecting the needs of those around us is an offense to God.

The Global Message of Micah for Today

Three of the great themes of the Bible form the backbone of Micah: divine judgment of sin; merciful restoration due to God’s covenant faithfulness, achieved through a coming Shepherd-King; and the compassion that God’s people must accordingly demonstrate to a watching world.

All three of these themes are sources of strength to the church worldwide today. Those feeling overwhelmed by the spiritual warfare in which they are embattled can be heartened by God’s determination to set all wrongs right at the end of history. Those feeling the weight of their sin and the sharp pain of regret are given strong hope in the steadfast love of the Lord of mercy. And all God’s people are reminded that formal exercises of worship, though they are helpful means of expressing heartfelt praise to God, can never replace the crucial role of justice and compassion for our neighbors. We to whom God has shown such lavish compassion are compelled by love to extend compassion to the defenseless and disadvantaged all around us.

Micah opens with a call to all the nations to pay heed to what God is doing: “Hear, you peoples, all of you; pay attention, O earth, and all that is in it” (Mic. 1:2). And the book closes with a declaration that people from everywhere will come to the Lord, even from the hated nations of Assyria and Egypt (7:12), while other nationalities who have remained impenitent tremble at the sight of God’s people (7:15–17). From beginning to end, Micah resounds with a message of salvation through judgment not only for Israel but for all the nations of the world. He is a refuge to all.

Micah Fact #5: God has always been the same

Fact: God has always been the same

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

Micah

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)

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Dive Deeper | Micah 1-7

I work for an organization that leverages the civil justice system against property owners who commit the crime of promoting unsafe activity in their neighborhood. I see firsthand how sin affects not just the sinner but all who surround them. As we read the book of Micah, we observe how the Lord holds the kingdoms of Israel and Judah liable for their collective sin.

Let me set the stage: Micah is our prosecutor. God has called him to state God's case against both kingdoms, for they have committed the crime of idolatry. Though they fail morally, they continue to visit the tabernacle and give offerings as an external form of worship. But God is less interested in the offering than he is in the offeror. Micah proceeds to call the mountains and the earth to the stand as witnesses to the Lord's indictment. The requirements were clear (Deuteronomy 10:12); the Lord was generous to his people, and yet still they turned from him. This is an airtight case against the sin of Israel and Judah, and they will be held accountable for their rebellion.

When I hear the indictment of the Lord, I know that I am not the woman that the Lord requires me to be. I need grace. While I strive to embody Micah 6:8 in my life, I acknowledge that I will never be able to "do justice," "love kindness," and "walk humbly" as perfectly as I should. Only Jesus lived this way perfectly. The good news is that his unblemished record is transferred to us when we repent and believe that his sacrifice was done on our behalf and is sufficient.

When we really accept that we are saved by grace and not by works, we will walk humbly in his steadfast love and be able to share kindness freely. Our hearts will be broken for those who suffer, and we will long to serve others. It is through his grace that we are compelled to produce actions that will care for our neighbors (James 2:14-18; Ephesians 2:8-10). This is what God requires of us.

This month's memory verse

"Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light." (NIV)

– Matthew 11:28-30

Discussion Questions

1. The Spirit compels us to pursue steadfast love. How do you feel called to show kindness to a neighbor, friend, or family member? Share with your community group one act of kindness that you did today.

2. The Lord requires that his people actively pursue justice. This should be a hallmark of a Christian's life. As you prayerfully consider opportunities, what does the Lord bring to mind?

3. Do you find yourself getting comfortable in the activity of "going to church"? What is one habit that you can start or stop doing to help break you from just going through the motions? If this does not describe you, what keeps you taking the next step of faithfulness?