This week, we shall study the book of Micah in the Old Testament.
Book of Micah
Little is known of the prophet Micah (whose name means “Who is like the Lord?”) beyond what can be learned from the book itself and from Jeremiah 26:18. He was from Moresheth, like Moresheth Gath in southern Judah. As indicated in 1:1, he likely served as God’s prophet between 750 and 686 B.C. during the reigns of Jotham, Ahaz and Hezekiah, and that made him a contemporary of both Isaiah and Hosea. He predicted the fall of Samaria which took place 722-721 B.C. and this placed his early ministry during the reigns of Jotham (750-732 B.C.) and Ahaz (735-15 B.C.).
Micah’s message puts great emphasis on the social ills and reflects the social conditions of Judah before the reform by Hezekiah (715-686 B.C.). The key verse is 2:8 which reflects the current condition of his time: “Lately my people have risen up like an enemy. You strip off the rich robe from those who pass by without a care, like men returning from battle”.
The message of Micah alternates between judgment and hope for both Israel and Judah, ending with a glorious future of Zion through the coming of the Messiah.
Three historical events happened during Micah’s ministry:
(1) The military campaign of Tiglath-Pileser III of Assyria was from 734-732 B.C. when Judah and its neighbors pay tribute to him, while, according to 2 Kings 15:29, Israel lost most of its territory to Assyria;
(2) Samaria fell in 722-721 B.C. to Assyria, putting an end to the Northern Kingdom as prophesied by God’s prophets; and
(3) In 701 B.C. Judah joined an unsuccessful revolt against Assyria, but Jerusalem was spared from destruction.
It is also helpful to note that Micah uses the term “Israel” to refer to the whole nation spiritually, while at times, he uses it to denote only the Northern Kingdom, politically.
1:1-2—Opening Address
(1) While there is no detail provided for his calling, how does Micah affirm the authority of his messages?
(2) While the vision is concerning “Samaria and Jerusalem” (1:1):
a. Why does Micah call upon the “earth and all who live in it” to listen?
b. What kind of message is Micah going to deliver, as implied by these words: “witness against you” and “from His holy temple”? (1:2)
1:3-7—Judgement against Samaria—Although the sins of the whole covenant-nation are rebuked (v. 5), the specific judgment mentioned here applies mainly to Samaria for now (vv. 6-7).
(3) What does Micah seek to convey with his depiction of the time when God chooses to visit the earth to hold men accountable for their sins? (vv. 3-4)
(4) Whose sins will God’s visitation deal with? (v. 5)
(5) In his vision, Micah hears God’s judgment against Samaria first (vv. 6-7).
a. How severe will the judgment be? (v. 6)
b. What kind of sin in Samaria will be dealt with? (see 1 Ki. 12:28-30 and Note 1 below)
1:8-16—Samaria’s Plague will Spread to Judah
(6) How does the prophet respond to what he saw or heard in his vision? (v. 8)
(7) Why? (v. 9; note that Micah is from Judah, not the Northern Kingdom)
(8) What can we learn from the action of the prophet?
(9) Vv. 10-15 is a series of plays on Hebrew words that describes the fate of each Judean city that fits the meaning of its name (see Note 2 below). The play on words of each is listed below for information (except the first and the last, namely Gath and Adullam):
a. Beth Ophrah means “House of Dust”: their fate is to roll in dust (v. 10)
b. Shaphir means “Beauty Town”: their citizens will be shameful captives (v. 11a).
c. Zaanan means “Going-forth Town”: it will cower behind their walls (v. 11b).
d. Beth Ezel means “House of Taking Away”: now, they can do nothing (v. 11c).
e. Maroth means “bitter”: true to its name, they will be in pain (v. 12).
f. Lachish sounds like “to the steeds”: they will run for their lives (v. 13; but nothing from other parts of the Scriptures speaks to its sin as introducing the sins of Samaria to Judah, except here).
g. Moresheth Gath means “possess” or perhaps “betrothed”: You (Judah) will have to relinquish this Judean city to the enemies (v. 14a).
h. Akzib means “deception” (v. 14b): referring to a stream that dries up, deceiving its travelers (see K&D, 296).
i. Mareshah means “conqueror”: it now becomes the conquered (v. 15a).
What does the sum of the above plays on words depict?
(10) “Tell it not in Gath” (v. 10) is borrowed from 2 Samuel 1:20, and the fleeing to Adullam (v. 15) echoes the fleeing of David from Saul to Adullam as a fugitive (1 Sam. 22:1; 2 Sam. 23:13).
a. Why does Micah begin the lament over the impending plight of the Judean cities with the use of David’s lament over Saul?
b. Why does he end this lament with telling the nobles of Israel to flee to Adullam like David? (v. 16)
(11) What is the main message to you today and how may you apply it to your life?
Note 1:
V. 7b may be speaking of spiritual whoredom, as the sin of idolatry is often depicted as spiritual prostitution. In any case, what it means is that those who would be used by God to destroy Samaria and its idols (i.e. the Assyrians) will recycle their gain into other forms of idol worship.
Note 2:
Waltke notes that many of the cities are unknown to us today. However, based on those we know, they “from [*sic] a circle with a radius of fourteen kilometers around Micah’s hometown, Moresheth-Gath” (TOTC, Micah, 153) (*form). The Hebrew meaning of each city is quoted from the same source.
“Look! The Lord is coming from His dwelling place; He comes down and treads on the heights of the earth. The mountains melt beneath Him and the valleys split apart, like wax before the fire, like water rushing down a slope.” (Mic. 1:3-4)
In the wake of the most recent terrorist attack on US soil, the killing by an extreme-Islamic couple of 14 people at a social agency in California, one of the leading papers published a headline saying, “Even God can’t Fix It”. This was meant to mock at some of the conservative leaders of the nation who prayed for the families of the victims and represents the general mockery directed at the belief in God in this nation.
The truth of the matter is, “There is nothing too hard for God” (Jer. 32:17). It is only a matter of when God chooses to act to deal with the wicked and the sins of the world.
As the nation of Israel continued to mock the Lord with their apostasy as if, either God did not care or was incapable of caring, Micah sounded out a most powerful warning to remind his people of the majestic holiness of God in that when He comes to judge, “The mountains melt beneath Him and the valleys split apart, like wax before the fire, like water rushing down a slope” (1:4).
As it turned out, the very words of Micah and those of other prophets came to pass and the nation of Israel crumbled like mountains and split like a valley. This is a historical fact.
However, the punishment of Israel is only a precursor to the final judgment that will befall upon the entire earth, because God, contrary to the newspaper’s headline, has already fixed the core problem of the world which is sin—a rebellion against God—on the cross. He has sent His Son, not only to be born as a baby in a manger, but to die for us on the cross, to pay the penalty of sin which is ours, and through His death and resurrection has conquered death so that all who would believe in Him will inherit eternal life. But to those who refuse to humble themselves and turn to Him, they will face eternal punishment (Jn. 3:16).
You see, what the world has failed to understand is that it is our sin which is the very problem in the world that needs to be fixed.
2:1-5—Social Ill Rebuked
(1) In order to understand what specific type of sin is being singled out for rebuke, let’s consider vv. 1-2:
a. What do they covet? (v. 2)
b. In defrauding and robbing people of their land and houses, why do they have to “plan” and “plot”? When do they carry out their crime? (v. 1)
c. Who are these people who have the “power to do so”?
d. Who are the victims — the poor or the middle-class? (note the word, “inheritance” in v. 2)
e. How would you label this kind of sin?
f. What might be the equivalent sin in today’s world?
(2) What kind of fate or judgment awaits them? (vv. 3-4)
(3) If v. 5 is to be interpreted spiritually to refer to our inheritance in the kingdom of God, what kind of a punishment is this for these “land-grabbers”?
2:6-11—False Prophets
(4) This injustice is attributed partly to the prophets (vv. 6-7).
a. What do these false prophets assure those land-grabbers of? (v. 6)
b. How do they refute Micah’s warning? (v. 7)
(5) V. 8 appears to signify that it is a rather recent phenomenon:
a. Who are the victims of such injustice? (vv. 8-9)
b. What is the judgment against these land-grabbers?
(6) How does Micah ridicule these false prophets? (v. 11)
(7) Why do you think, of all ills, Micah zeroes in on such injustice?
2:12-13—Future Deliverance Promised
(8) Immediately following the prophecy of banishment (v. 10), Micah prophesies God’s deliverance of the remnant of Israel:
a. What kind of metaphor does he use? (v. 12)
b. How are the implications portrayed by this metaphor? (v. 12)
(9) The deliverance is made possible by their King who breaks open the way and will go up before them:
a. Who is that King? (v. 13)
b. What is that gate that this King will break open for them? (Matt. 16:18)
(10) What is the main message to you today and how you may apply them to your life?
“They covet fields and seize them, and houses, and take them. They defraud people of their homes, they rob them of their inheritance.” (Mic. 2:2)
In Israel, the people are prohibited by the Law of Moses to sell off their land outright, because their land is passed on by their ancestors who were given their land as they drew their lot in dividing up the Promised Land given by the Lord. As a result, when because of poverty, they might have to sell their land, the Law required that at the time of Jubilee, all lands had to be returned to their original sellers (Lev. 25). This was aimed not only to ensure that none of God’s people would be plunged into perpetual poverty, but also to avoid unscrupulous and excessive accumulation of wealth.
This was the reason why King Ahab met with a most severe punishment form the Lord as the prophet Elijah rebuked him for having sold his soul and prophesied that everyone in his household would be cut off (1 Ki. 21:21). It was all because he had used his power to plot and rob Naboth of his inheritance.
And now, the rich and powerful in Micah’s time were committing the same wickedness of Ahab (6:16) as they planned and plotted to seize the fields, the homes — the inheritance of their neighbors from God because of their covetousness (Mic. 2:1-2).
It is important to note the terms Micah uses to describe their sin in that they were obviously not using force to do so, but with schemes to defraud, to force people to sell and to leave their homes (2:9). But the result is same: They may not have broken the commercial law of the land, but they have broken the Law of God and in the words of the prophet, they have robbed their neighbors of their inheritance.
In these days of capitalism (and I have to say, capitalism in itself is not a sin), we have seen more and more land-grabbing by the rich (and national conglomerates) by legal means, forcing the less fortunate to leave the homes their families had owned for generations. However, in the name of free market economy, we simply accept this as a fact of life, but it remains a wickedness in the eyes of God.
Food for thought.
We shall learn from 3:12 that this message was delivered in the early reign of Hezekiah; it was a message of rebuke against the leaders and the (false) prophets:
3:1-4—Charges against the Leaders and Rulers
(1) What kind of imagery does Micah use to describe the injustice of the leaders and the rulers? (vv. 2-3)
(2) What does this depiction reveal about the wickedness of the leaders and the rulers?
(3) Who were these leaders and rulers?
(4) What will such wickedness mean to those who still wish to maintain their relationship with the Lord, especially in times of trouble? (v. 4)
3:5-8—Charges against the (False) Prophets
(5) What should the responsibilities of the prophets be among God’s people?
(6) With what attitude should they serve?
(7) With what attitude did these (false) prophets serve? (v. 5)
(8) What is the judgment pronounced by God upon them? (vv. 6-7) What would it mean to them in practical terms?
(9) In what ways is Micah different from these (false) prophets? (v. 8)
(10) What then might be the mark of a genuine servant of the Lord today?
3:9-12—Charges against All Leaders
(11) What kinds of leaders were included in this rebuke?
(12) Consider the list of charges laid against them (vv. 9-11): How would you describe such a society which still bore the name of the Lord?
(13) What judgment is being pronounced upon them? (v. 12)
(14) Do you think they would listen? Why or why not? (see Jer. 26:17-19)
(15) What is the main message to you today and how may you apply it to your life?
“Therefore because of you, Zion will be plowed like a field; Jerusalem will become a heap of rubble, the temple hill a mound overgrown with thickets.” (Mic. 3:12)
When you read the charges laid against the leaders in Micah’s time, you have to be alarmed by the wickedness of God’s people, especially when you consider that it could happen under the leadership of a relatively godly king in Hezekiah.
The list of charges included the following:
- Micah charged the king and the princes, who would be judging the people, with despising justice and distorting what was right (3:9). In other words, they did not follow the law and passed judgment likely based on favoritism and bribes. Worse, they themselves were involved in building up their power with violence. Where could one go to seek justice? Why would one want to live in such a society?
- The priests who should be teaching the law of the Lord and in the midst of such atrocity should at least serve as the conscience of the nation. As it turned out, all they cared about was to make money for themselves;
- The prophets should preach the words of God without fear, like Elijah and Elisha. But they could not be counted on; like the priests, they sided with the wicked and prophesied lies for the sake of money; and
- All of them thought what they did was fine with God and said in essence, “See, aren’t we living in relative peace and prosperity? God is still with us!”
If you were living in such a society, would you have any hope? The fact is, we are living in a society not any better than Micah’s, and yet the prophet did not lose hope, but faithfully served the Lord, teaching only what God has told him, being filled with the power of the Holy Spirit (3:8). This is the mark of a genuine servant of the Lord.
And, his faithful service even reaped its fruit in his time as the elders in Jeremiah’s time (more than a hundred years later) testified, “Micah of Moresheth prophesied in the days of Hezekiah king of Judah. He told all the people of Judah [and the elders quoted Micah 3:12]…Did Hezekiah king of Judah or anyone else in Judah put him to death? Did not Hezekiah fear the Lord and seek his favor?” (Jer. 26:18-19).
Brothers and sisters in Christ, as tough as our current situation appears to be, let’s learn from Micah and be faithful to our charge. Who knows if God might choose to do same as He did with Hezekiah, causing our leaders, rulers and clergies to repent?
4:1-5—Restoration of Yahweh’s Worship beyond Israel
(1) When will these things happen? (v. 1)
(2) The promise of a new temple (v. 1):
a. How does the promise in 4:1 contrast with the curse in 3:12?
b. How will it come about? (see Jn. 2:21)
(3) The nations (v. 2)
a. What does the promise of v. 2 signify?
b. How will it happen? (see Rom. 1:16; Eph. 3:8; Gal. 3:14)
(4) World Peace (vv. 3-4)
a. What is the ultimate solution for world peace?
b. Why? (Eph. 2:14-18)
c. How can we be sure that all these promises will come to pass? (v. 4b)
(5) Commitment (v. 5)
a. How different would Israel be in the last days? (v. 5)
b. Will it apply to Israel only?
4:6-13—Restoration of Israel—these verses are like a two-edge sword that cuts both ways:
(6) What will the nations do to Zion? (v. 11)
(7) What does the Lord use to depict their sufferings in the hands of the Babylonians? (vv. 9-10)
(8) What is God’s plan that is not known to the nations? What will happen to them? (vv. 12-13; see today’s meditative reflection article also)
(9) “In that day”, upon the punishment of the nations (vv. 6-8)
a. The Lord promises to gather their exiles back: Why does the Lord refer to them as “the lame”? (This is a rare word used only two other times in the OT: Gen. 32:31 and Zeph. 3:19.)
b. Many nations in history have vanished without a trace, what does the preservation of a remnant of Israel show?
c. How does this promised restored nation differ from the former Israel, especially, who will be their king and for how long? (v. 7)
(10) What is the main message to you today and how may you apply it to your life?
“But they do not know the thoughts of the LORD; they do not understand his plan, that he has gathered them like sheaves to the threshing floor.” (Mic. 4:12)
As Micah prophesies the gathering of nations against Israel, he points out that the nations have no idea that they are only instruments in the accomplishment of God’s plan. Waltke calls this “God’s Secret Strategy”. Allow me to quote from his commentary on this secret plan of the Lord as follows:
“Their hubris is all part of God’s plan (cf. Is.10:5-11). They are unwitting tools of their own destruction, for the Lord is using their animosity and pride to bring about their own defeat, just as He outwitted Satan in the cross of Jesus Christ (cf. 1 Cor. 2:7-8). They gather against Jerusalem, but really it is the Lord who gathers them; they plan to lay bare the Temple precincts, but the Lord will break them; they come to strip Jerusalem, but instead they will be stripped, and the wealth they leave behind will be offered up to the Lord. Sheaves on the threshing-floor (v. 12) pictures victims brought to a place of judgment (cf. Isa. 21:10; Jer. 51:33; Hos.13:3), and thresh (v. 13) pictures the punitive act itself (Amos 1:3). They exhorted one another in their self-will to rid the earth of the Lord’s presence, now the Lord commands Zion to rid the earth of them. The ox pulling the threshing-sledge represents people of God. She is supernaturally equipped with horns of iron, symbolizing her invincibility, and with hoofs of bronze, with which she treads the pride and pretensions of the enemy exceedingly fine. The prophecy began to be fulfilled when God slaughtered the Assyrian imperial horde at the gates of Jerusalem. Jeremiah may have had it in mind when he likened Babylon to a threshing-floor (Jer. 51:33). The promise, not completely fulfilled, passed into the heritage of the church, where it continues to find its spiritual fulfilment (Matt. 16:18). God is appropriately called Lord of all the earth, for His secret strategy includes victory over all nations.”
(DOTC, Micah, 180)
5:1-5a—The Promised King of Israel from Bethlehem
(1) This promise is given within the current setting (this oracle begins with “And now” which the NIV misses), i.e. the attack by the Assyrians who would strike Hezekiah’s cheek with a rod, a sign of humiliation:
a. Where will this ruler come from? (v. 2; 1 Sam. 17:12)
b. While this was David’s home town, why then would Micah emphasize that it was in fact “small among the clans of Judah”?
c. How does His origin differ from those of any previous kings of Israel?
(2) His appearance (v. 3)
a. Why would Israel be abandoned? (see vv. 10-15)
b. Who is the woman who will labor to bear that Son? (Isa. 7:14; 9:6-7)
c. How did Jesus Christ fulfill this prophecy? (Matt. 1:18ff; Lk. 2:1-7)
d. Who are the rest of His brothers who will “return” (a nuance of conversion; Waltke) to join the “sons of Israel”? (see Heb. 2:11)
(3) How does this prophecy which combines the power to rule (v. 2) with the gentleness to shepherd (v. 4) echo the prophecies of Isaiah 40:10-11 and the words of the Lord Jesus in John 10:11?
(4) Why does Micah say “He will be our peace”? (Eph. 2:14; Isa. 9:6)
5:5b-9—Deliverance and Triumph
(5) Since the prophet foretells the destruction of Israel by the Assyrians (1:6), this deliverance does not refer to their current attack by the Assyrians, but future conflicts with nations as symbolized by the Assyrians:
a. Who will be their deliverer? (vv. 6, 9)
b. Why would Micah call those commanders “shepherds”? (v. 5; seven and even eight is an expression of a sufficient number — Eccl. 11:2)
c. What analogy does Micah use to depict their triumph in v.8?
d. Why are they also likened to dew and showers among the nations? (v. 7; see Ps. 133:3; Deut. 32:2; Ezek. 34:26)
e. What kind of triumph do you think is being foretold?
5:10-15—Judgment and Cleansing
(6) Why should such a glorious promise of triumph be preceded by God’s vengeance?
(7) A list of things will be destroyed (vv. 10-13):
a. What does the destruction of horses, chariots, cities and stronghold signify? (vv. 10-11)
b. What does the destruction of witchcraft and idols etc. mean to accomplish? (vv. 12-14)
(8) What should such punishments of God’s people mean to the nations?
(9) What if they also follow the example of Israel? (v. 15)
(10) What is the main message to you today and how may you apply it to your life?
“But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times.” (Mic. 5:2)
It is amazing that Micah, as inspired by the Holy Spirit, foretold the birth of Jesus Christ more than 700 years before His birth. Of course, the skeptics like to dispute that this prophecy may not be referring to the birth of Jesus as the Messiah. However, this prophecy is unique in several ways:
(1) It mentions this ruler of Israel has its origin from old, from ancient times (Mic. 5:2). The more appropriate meaning of “from of old” is translated by other versions like the Authorized Version as “from Everlasting”. This indisputably rules out any human king and points to a Divine King as Isaiah 9:6 makes plain:
“For to us a child is born, to us a son is given, and the government will be on His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace”;
(2) This Divine King, just as Isaiah says, is to be born as a child and that is affirmed here by Micah that He will be brought forth by a woman in her labor (Mic. 5:3); and
(3) Just as Isaiah also points out, this Messiah King will be our peace (Mic. 5:5). This is affirmed by the Apostle Paul as he refers to Jesus Christ saying, “He is our peace” (Eph. 2:14).
Of course, this prophecy was marvelously fulfilled at the birth of Jesus Christ who was born of Mary (Matt. 1:18-25) and of all places, in the little town of Bethlehem (Lk. 2:1-7) under circumstances only God could have control over.
With the introduction of the Messiah King, the last two chapters may be called, “Hope in Darkness” beginning with “darkness” in the form of a formal legal charge laid against Israel by the Lord:
6:1-2—A Call to Lay a Charge
(1) Whom does the Lord ask Micah to call to be His witness against Israel?
(2) Why does He call these everlasting foundations to be His witness? (The better translation of “everlasting” is “ancient”—see Waltke, 193)
6:3-5—The Opening Statement of the Accuser—in the form of two rhetorical questions which are answered by the Lord Himself:
(3) What is God’s answer to the first question of “what”? (v. 4a)
(4) Why does He highlight the Exodus event? What is its significance to the nation of Israel and their relationship with God? (Exod. 19:4-6)
(5) What is God’s answer to the second question of “how”? (vv. 4b-5)
a. The incident of Balak/Balaam occurred in Shittim (Num. 22-24) in which curses were turned to blessings by God: why is it mentioned here as an answer?
b. As they crossed the Jordan and set foot on the Promised Land, they landed at Gilgal (Jos. 4:19); what “righteous acts” were performed by God for them in the process?
(6) What is the implication of these two rhetorical questions and their answers?
6:6-8—What God Requires of Us—The prophet, on behalf of the Lord, lays out the proper response of the people in view of what God has done for them (having delivered them from slavery in Egypt and made them into a covenant nation with the Lord as their God) and how God has performed His righteous acts (with love, mercy and blessings):
(7) What should their basic response be? (v. 6a)
(8) How should they not express it? (v. 7) Why not?
(9) What does the Lord require instead? (v. 8)
a. What is meant by acting justly?
b. What is meant by to “love mercy”?
c. What is meant by
- To walk with God?
- Humbly?
- As “your God”?
7:9-16—Israel’s Sins and Punishment (Note: v. 9 is too uncertain and is variously translated)
(10) List all the sins depicted of the city (the marketplace) in vv. 10-12
a. What kind of picture is painted of the city?
b. How is it compared to your city today?
(11) List the coming destructions mentioned in vv. 13-15
a. What is the sum of all these punishments?
b. What will be their fate as a nation? (v. 16b)
(12) In pronouncing their punishments, the deeds of two kings (father and son) are mentioned. In particular:
a. What are the statutes of Omri? (1 Ki. 16:25-27)
b. What are the practices of Ahab’s house? (1 Ki. 16:29-33)
(13) What is the main message to you today and how may you apply it to your life?
“My people, what have I done to you? How have I burdened you? Answer me.” (Mic. 6:3)
Yesterday we reflected on that marvelous prophecy about the birth of Christ, of all places, in the little town of Bethlehem, and today we read about the ongoing apostasy and social wickedness of God’s people. On the one hand, we need to know that we are really no better than the Israelites — their sins are our sins. On the other hand, we cannot help but ask why — why would this holy and majestic Creator God send His Son for rebellious and ungrateful people like us?
As we approaching the celebration of yet another Christmas, allow me to share with you the lyrics of song penned by William Young Fullerton (1857-1932) as he also asked the same question:
I Do Not Know Why He Whom Angels Worship
1
I cannot tell why He, whom angels worship,Should set His love upon the sons of men,
Or why, as Shepherd, He should seek the wand’rers,
To bring them back, they know not how or when.
But this I know, that He was born of Mary,
When Bethl’hem’s manger was His only home,
And that He lived at Nazareth and labored,
And so the Savior, Savior of the world, is come.
2
I cannot tell how silently He suffered,As with His peace He graced this place of tears,
Or how His heart upon the Cross was broken,
The crown of pain to three and thirty years.
But this I know, He heals the broken-hearted,
And stays our sin, and calms our lurking fear,
And lifts the burden from the heavy laden,
For yet the Savior, Savior of the world, is here.
3
I cannot tell how He will win the nations,How He will claim His earthly heritage,
How satisfy the needs and aspirations
Of east and west, of sinner and of sage.
But this I know, all flesh shall see His glory,
And He shall reap the harvest He has sown,
And some glad day His sun shall shine in splendor
When He the Savior, Savior of the world, is known.
4
I cannot tell how all the lands shall worship,When, at His bidding, every storm is stilled,
Or who can say how great the jubilation
When all the hearts of men with love are filled.
But this I know, the skies will thrill with rapture,
And myriad, myriad human voices sing,
And earth to heaven, and heaven to earth, will answer:
At last the Savior, Savior of the world, is King.
(Tune: Londonderry Air)
This is the last oracle by Micah, continuing with a message of “hope in darkness”:
7:1—The Lament of the Prophet
(1) What does he lament about?
(2) Why does he take it so personally?
7:2-4a—Reiteration of Social Ills—Micah repeats social ills that he has already accused Israel of, including violence, bloodshed and injustice by the powerful:
(3) What is the emphasis in this reiteration? (v. 3b)
(4) What does the metaphor of brier and thorn hedge depict? (v. 4a)
7:4b-6—Day of God’s Visitation
(5) Micah says because of their sins, it is “the time of your confusion” (v. 4b)
a. From the description in vv. 5-6, do you think it is a depiction of their sins or their judgment? Why?
b. What does this picture remind you of?
7:7-13—Hope in the darkness
(6) As the prophet expresses hope on behalf of his people (vv. 7-10):
a. Does he realize that they have sinned and their calamities come from God? (v. 9a)
b. What then is the basis of his hope? (vv. 7, 9b)
c. Will not seeing “His righteousness” mean more judgment? Why would it bring him hope? (1 Pet. 3:18)
d. What will happen to their enemy? (v. 10)
(7) In prophesying the day of restoration of Israel (vv. 11-13)
a. Do you think the promise of the rebuilding of walls and extension of boundaries is physical or spiritual?
b. Why will peoples from sea to sea come to them? (4:1-2)
7:14-20—Final Prayer and Praise
(8) With the hope of restoration, what does the prophet pray for his people? (v. 14)
(9) Why does he refer to them as living “by itself” (see Num. 23:9; Deut. 33:28)
(10) What is God’s answer to the prophet? (v.15)
(11) What wonders might He be talking about? (vv. 16-17)
(12) In response of God’s answer, the prophet bursts into praise (vv. 18-20)
a. The name, Micah means, “Who is like Yah(weh)”: what causes him to exclaim his own name? (vv. 18-19; see Exod. 34:6; Ps. 103:8-12)
b. What does he recognize as the basis of this restoration? (v.20)
(13) As we come to the end of the book of Micah, take a bit of time to reflect on your notes or scan through the book once again, and see what might the key messages be to you and how you can apply them to your life.
“Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance? You do not stay angry forever but delight to show mercy.” (Mic. 7:18)
As we draw our study of the Book of Micah to a close, allow me to share with you some of the lessons from the book as shared by Chuck Swindoll:
“First, a messenger may be from an obscure place, but God’s power gives him or her all the clout needed. I want to bring a word of encouragement to those of you who serve in what some might call insignificant places. You may be in a place far removed from all glamour and glitter, you may feel woefully unimportant, but the presence and power of God gives you all the clout you need. Be encouraged by Micah’s model and message. We need every person who ministers in the obscure spots of our nation and our world. Just keep serving God faithfully, wherever He’s placed you, for however long he’s placed you there.
“Second, in times of need, God gives His faithful messengers a word in due season. Be encouraged, you who speak for God in a decadent era like ours. It is the horror of our times that gives us a basis, for our potent message. If it weren’t for the needs of our land, we really wouldn’t have a message that strikes a needed blow for God’s truth. In times of greatest need, a nation is given God’s strongest messages.
“Third, the key to living a godly life can be stated very simply. It isn’t complicated. It isn’t a lot of fancy formulas or a whole bunch of multi-step programs. It does not require years of schooling or a brilliant intellect. What does the Lord require of us? To act justly, to love mercy, to walk humbly with Him — that’s the heart of it: to be committed to caring that the right and fair thing be done; to respond with a heart of mercy to those around us; to be humble in all things.” (The Living Insight Study Bible, 946)