tip, LIBR LIAT
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vet, is the sixth of the minor prophets. (a) STYLE. His style is simple, elegant, direct, The prophet openly denounces sin (Mic. 1: 5; 2: 1, 2; 6: 10-12). Transitions are often abrupt, but the reason can almost always be discerned. Micah throws questions (Mi. 1:5; 2:7; 4:9; 6:3, 6, 7, 10, 11), ironizes (Mi. 2:11), uses a metaphor, prolongs it (Mi. 1 :6; 3:2, 3, 6; 4:6-8, 13; 6:10, 11, 14, 15). He is fond of puns, using them profusely in the first chapter, and perhaps one appears in the last paragraph of the book. His speech, praising Jehovah, is based on the question: “What God is like you?”, Phrase that corresponds, in Hebrew, with the name Micah. Micah’s faith is based on what he knows of God by his law and by his way of acting towards the people and towards individuals (Mic. 2: 7; 6: 3-5; 7:15) . The Lord, just judge, loves mercy. He demands that his people practice justice and charity. The prophet exhibits strength and courage wrapped in divine promises. He knows that Israel’s security rests on God’s covenant with his people, on the promise of salvation made to Abraham (Mic. 7:20) and that it centers on the Son of David (Mic. 5:2-6; see Luke 1:72-75). The enemies of the Kingdom could not prevail. The cap. 5 is based on the same messianic truth as Ps. 2; It is based on the declarations of God, as well as the sublime message of forgiveness and restoration of Me. 7:8-20. (b) DATE. The prophecy begins under Jotham (Mic. 1:1) and extends from 745 to 715 BC The context shows that, being later than Omri and Ahab (Mic. 6:16), it dates from the time when Israel feared the threatening power of Assyria (Mic. 5:5, 6). The book was written, at least in part, during the time that Samaria and the northern kingdom still existed (Mic. 1:6, 14). About my. 1:5-7, it cannot be determined how long before the fall of Samaria these words were spoken. Indeed, from the time of Uzziah and Jotham, the prophets announced that the judgment of Samaria was imminent (Hos. 1:6; 3:4; 5:9; Am. 2:6; 3:12; 5:1 -3, 27; 6:1, 7-11, 14; Is. 7:8, 9; 8:4), and that Judah would be devastated (Hos. 5:10; Am. 2:4; Jl. 6: 1, 11-13; 7:17-25). The allusion to the devastation of Bashan and Gilead could be an indication of a period after 733-732 BC, the year in which Tiglath-pileser deported its inhabitants (Mic. 7:14). This verse mentions the settlement of the Israelites in this country since Joshua’s conquest (cf. Mi. 7:14, 20). The proclamation of My. 3:12 was given as early as Hezekiah’s time, but Micah may have foretold this catastrophe earlier. (c) BOOK CONTENT. Although centered on Judah and the southern kingdom, Micah’s prophecies deal with Israel as a whole (Mic. 1:1, 5-7, 9-16). The sharp transitions indicate that the book summarizes the prophet’s teaching, rather than being a transcript of his various speeches. The imperative “Hear!” repeated three times introduces three sections, each ending on a hopeful note. (A) Sanctions against Samaria, due to her idolatry (Mic. 1:2-8) and against Judah for the same reason (Mic. 1:9-16). Curse against the oppressors of the people; prophecy of ruin and deportation (Mic. 2:4, 5), because of the dishonesty and the injustice and corruption of the great (Mic. 2:1-11); however, there will be a residue that will be restored (Mic. 2:12, 13). (B) Denunciation of the sins of the princes, followed by messianic prophecies. The civil and religious authorities did not care about the truth or the law; his way of ruling revealed his vanity (Mic. 3:1-11). Jehovah will abandon Zion to his enemies (Mic. 3:12). The future greatness of the Messianic Kingdom is revealed, which will exercise a moral influence over all men in peace, prosperity and power (Mic. 4:1-8). The present perspective only presents clamor, pain and captivity (Mic. 4:9, 10); but Zion will eventually crush his enemies, who oppose Jehovah (Mic. 4: 11-13). The prophet speaks of the despondency of Zion (Mic. 5: 1), a despondency that will cease to be when He whose origin goes back to the days of eternity will reign over Israel (Mic. 5: 2-4). This divine predestination of the Messiah guarantees the liberation from the Assyrian yoke (Mic. 5: 5, 6; cf. Is. 7: 4-16), the survival of Israel, her final triumph over all her enemies; finally, the town will be molded to the divine ideal (Mic. 5:7-14). (C) Requisition against all the people (Mic. 6:1-5). Exposition of the demands of true religion (Mic. 6:6-8; cf. Is. 1:11-17). The Lord stigmatizes iniquity (Mic. 6:9-7:6). The prophet concludes by proclaiming his faith in the glorious future that Jehovah’s merciful grace will bring, based on his covenant with Abraham (Mic. 7: 7-20). The passage of me 4:13 is almost identical with Isa. 2:2-4, but is more closely related to the following verses than to the Isaiah passage. Jl. 3:10 expresses the same messianic thought. It is quite possible that it is Isaiah who quotes Micah. But the differences in terms between Isaiah and Micah could be explained by the assumption that each was based on a prediction current in his time. In any case, the people of God of those times could well rely on known prophecies, recognizing their authority and citing them, in the same way that Christians do in our time. (d) AUTHENTICITY. The authenticity of this book has been questioned. There are critics who assign Micah no more than the first three chapters. But GA Smith, after having said that “no other book of the Bible has given rise to so many discussions regarding the dates of its different sections”, concludes by affirming that the work as a whole dates back to the time of Micah (cf. GT Manley, “Le Nouveau Manuel de la Bible,” p. 252). On the other hand, the repetition of the expression: “Hear…” is an indication of the unity of style and author (Mic. 1:2; 3:1; 6:1; cf. 5:14). The fact that the book summarizes the various messages proclaimed in various circumstances and over a long enough time is enough to explain its lack of a strictly logical development. One can see in this text a good number of parallel passages to those written by other prophets who lived more or less contemporaneously. There’s P. e.g., various points in common with Isaiah (Mic. 1:9 and Isa. 10:28-32; Mi. 2:2 and Isa. 5:8; Mi. 3:6 and Isa. 8:10; Mi. 5 :3, 7, 8 and Is. 11:11; Mi. 7:11 and Is. 5:5). Like Amos, Hosea and Isaiah, the prophet Micah speaks of the greatness of God (Mi. 1:2, 4), of his holiness (Mi. 6:8), of the sin of the unfaithful people (Mi. 6:3 , 4), of social injustices (Mi. 6:10, 15), of the degeneration of the priesthood (Mi. 3:5). Critical opinion is vitiated by the theory of evolution (very much in vogue since the time of Wellhausen), applied to religious notions of prophets and sacred authors. According to the evolutionist conception, certain theological ideas of Micah (as of Isaiah, etc.) could not have known a certain development before a late date. But it is all pure speculation that was believed plausible more than a hundred years ago, in the absence of concrete research. However, archaeological excavations have shown a very different scene (notably, see EGYPT, MARDIKH, and see also Custance in Bibliography at the end of this article). It should also be noted that Micah knew the Pentateuch and that the legal framework of Deuteronomy is evidenced in it (Mic. 3:5-7; cf. Dt. 18:15-22), with its prohibitions (Mic. 5:11; Deut. 18:10) and its punishments (Mic. 6:15; Deut. 28:38). The prophet mentions the exodus from Egypt (Mic. 6:4; 7:15), the conquest (Mic. 6:5), and cites the great figures of Abraham, Jacob, Moses, and Aaron (Mic. 7:20; 6 :4). What Micah says about servitude to foreign powers and deportation (Mic. 1:15-16; 2:3-5, 10) is along the lines of Deut. 28:31-37, 47-53 (cf. Isa. 1:19-20; 5:13; 6:11-13; 7:3). Micah 4:10 announces that the place of exile will be Babylon, like Is. 39:6-7 (cf. Is. 11:11, Shinar). The messianic elements are also in perfect agreement with previous and contemporary revelations: reunion of Israel, which triumphs thanks to her king (Mic. 2: 12-13); peace and prosperity of Zion, salvation of the Gentiles (Mic. 4:1-8); the person of the Messiah, the birth and reign of him (Mic. 5: 1-8). It is indisputable that these truths were known at the time of Micah (cf. Is. 2:2-4; 4:2-6; 8:23-9:6; 10:20-22; 11:1-10; Am 9:11-15; Hos 11:8-11). Finally, the universalist notion of the scope of salvation appears, not limited to a single nation, but reaching all nations (Mic. 4:1-3; cf. Gn. 18:18, 25; Ps. 72:8 -11; 15. 49:6; 55:5) and also appears the eschatological idea of an attack by all nations against the finally restored Zion (Mic. 4:11-13; cf. JI. 3:2, 12; see also Zech 12:3, 9; 14:2). The passage of me 5:1-3, quoted by Mt. 2:5-6, is particularly dear to the Christian heart, and to Me. 6 and 7 are some of the most beautiful verses in Scripture. Bibliography: Archer, GL: “Micah,” in New Biblical Commentary (Baptist House of Publications, El Paso, 1977); Carlson, EL: “Micah,” in Moody’s Old Testament Commentary (Evangelical Spokesman Publications, Grand Rapids, in prep.; English edition available, Moody Press, Chicago, 1962); Custance, AC: “Primitive Monotheism and Primitive Cultures: Their Historical Origins” (Doorway Papers, Nos. 32 and 34, Ottawa, 1960 and 1968 respec.); Kelly, W.: “Micah,” in The Minor Prophets (London, CA Hammond, 1874, reprint n/d); Young, EJ: “An Introduction to the Old Testament” (TELL, Grand Rapids, 1977).
Source: New Illustrated Bible Dictionary