25 September

Bible In 365 Days

Micah 1-7

Micah 1

The first message of Micah consists of a summons, a proclamation of Jehovah, and a prophetic message based on the proclamation. This division ends with an account of the intenuption of the false prophets, and finally the promise of ultimate deliverance.

In the summons the prophet had clearly in mind the attitude of Jehovah toward the whole earth. All peoples are called upon to attend. Israel was Jehovah's medium of teaching, if not in blessing, then in judgment. He witnesses among the nations by His dealings with Israel. The description of His coming forth from His place is full of poetic beauty. Under the figure of a great upheaval of nature the prophet described the advent of God.

The proclamation of Jehovah first declares the cause of judgment. It is for the transgression of Jacob ". . . for the sins of the house of Israel." The reason for judgment is the apostasy of the nation as evidenced in the cities. Jehovah next describes the course of judgment, commencing with the destruction of false religion. The city wherein was gathered the wealth and wherein authority was exercised was to be demolished, and the religion of apostasy swept away.

On the basis of this proclamation the prophet delivers his message. It opens with a personal lamentation expressive of his own grief concerning the incurable wounds of the people.

This is followed by a wailing description of the judgment. The passage is a strange mixture of grief and satire. At the calamity the prophet was grieved. Because of the sin he was angry. This merging of agony and anger flashes in satire. The connection of contrast is not easy to discover. A translation of the proper names appearing in this section may enable the reader to discover the remarkable play on words which runs through it.

Micah 2

Following this the prophet states the cause of the imminent judgment. The sin consists in devising evil at night and practicing it in the morning, and the abuse of authority. Covetousness, expressing itself in oppression, was the peculiar sin of the rulers. Against this Jehovah proceeds in just retribution, "I devise an evil."

The prophet then describes the mockery of observers who would imitate their sorrow, and finally declares that they will be utterly dispossessed. In the midst of his prophesying Micah was interrupted by false prophets, who charged him not to prophesy, protesting against his message, basing their objection to his announcement of judgment on the fact of God's goodness. To this objection Micah, in the name of Jehovah, answers that the changed attitude of His people toward Him accounts for Jehovah's change toward them. His people had risen up as an enemy.

He then charged the people to depart, declaring that such teaching could not give them rest, and then breaking out in indignant satire against the people who allowed themselves to be misled by false prophets.

This first message uttered in the hearing of the nations concerning the chosen people, closes with words spoken directly to Jacob. Its burden is evidently forthcoming deliverances, but as to detail it is undefined.

Micah 3

Addressing himself directly to the rulers of the people, in this second message the prophet describes their peculiar sin, and announces the coming judgment. He then foretells the coming of the one true Ruler, and the consequent deliverance. In dealing with the sins of the rulers, he first addresses the heads or princes, charging them with being corrupt. As to character, they hate the good, and as to conduct they spoil the people.

Turning to the prophets, he declares that their sin is that they make the people to err, exercising their sacred office for their own welfare. If they were fed, they were prepared to cry peace; if they were not fed, they made war. Judgment must overtake them in kind. Micah defends his own ministry by contrasting it with others.

He finally deals with all the ruling classes and his summary of their sin is forceful. The heads judge for reward; the priests teach for hire; the prophets divine for money. As a result of their sin, judgment must fall on Zion and Jerusalem.

Micah 4

From this scene of a corrupt people governed by corrupt rulers, the prophet lifts his eyes, and looking into the future sees the day when under true government deliverance will be wrought and the divine order be established. In this look ahead he saw the mountain of Jehovah's house established and the peoples flowing into it. Out of Zion the Lord would come forth, and the word of the Lord from Jerusalem. The result of this establishment of divine authority would be cessation of war, and peaceful possession of the land, with all its benefits.

In the light of this future deliverance the prophet addresses himself to the present. In the midst of diction there was assurance. Even while the cry of pain and travail was heard, there was hope. He declares that there was to be yet further pain and suffering, but that the day of deliverance is certain.

Micah 5

Micah 6

This closing section is dramatic and magnificent. The prophet summoned Israel and the mountains to hear the controversy of Jehovah with His people. The key-word is "Jehovah . . . will plead."

From that point the address falls into dramatic form. It sets forth the controversy in which Jehovah, the prophet, and the people take part. Jehovah utters a plaintive appeal in which He asks His people what He has done to weary them. In answer, the people inquire how they may appear before Him, in view of the complaint made against them in His appeal. The prophet answers the inquiry, telling them what Jehovah required of them. Immediately the voice of Jehovah is heard crying to the city, and describing its aims, declaring them to be the reason of His visitation. This constitutes a terrible charge against them. The sins of the city's wickedness are in the city, in its treasures of wickedness, and in its false weights and measures. The rich men are rich through oppression, and all the sore and grievous judgments of God are the result of this wickedness.

Micah 7

Following the charge, the people break into a lamentation which is of the nature of a confession, submission to judgment and hope. The prophet answers the cry with a message of hope, which, however, ends with the consciousness of the necessity for judgment.

Following this, the people pray for the guidance of Jehovah, and Jehovah answers with a promise that He will guide them as of old. Then the prophet in faith repeats Jehovah's promise.

The last movement is a great final doxology, uttered by all the people, which celebrates the patience of God and His certain restoration of His people. The prophet's message of hope is an exclamatory description of a new day, when the walls will be built, and the boundaries will be set far beyond the existing limitations, a day in which the people will gather from other countries and cities.

Thus the message of Micah centered on the subject of authority. The prophet arraigns and condemns the authority of those who had departed from the true standards of government, whether the princes, prophets, or priests; and foretold the coming of the true Ruler, under whom all false confidences would be destroyed and the true order restored.