Micah 1–2
“They covet fields and seize them, and houses, and take them. They defraud a man of his home, a fellowman of his inheritance” (Micah 2:2).
Corruption in any society is a prelude to disaster. The people of Micah’s day did not want to hear that message. But it is vital for any people to hear, heed, and acknowledge the destructive consequences that corruption can bring. Corruption has the uncanny ability to corrode the very fabric of society, eroding trust, undermining institutions, and breeding a culture of dishonesty and deceit.
Therefore, it is imperative that we recognize and confront corruption head-on, for the sake of our collective well-being and the stability of our communities. Only by shining a light on these dark practices can we hope to build a more just and equitable society for future generations.
Micah, a contemporary of Isaiah and Amos, ministered near the end of the critical eighth century B.C Both Israel and Judah then experienced a resurgence of power and great material prosperity.
For a few brief decades the great powers, Assyria to the north and Egypt to the south, were weak and indecisive. Under the aggressive leadership of Jeroboam II in Israel, and Hezekiah in Judah, the Hebrews extended their territory to include most of the land area held in the golden age of David and Solomon.
But prosperity was not universal. The newly rich in both kingdoms, unfortunately, used their wealth to exploit the poor, leading to a time of great social dislocation. It is truly disheartening to witness the many families who lost the land bestowed upon them by God, land that was intended to remain a family holding for generations. Furthermore, the wealthy individuals also held control over the courts, and they would resort to fraud and bribery to perpetrate injustice.
It is truly a tragedy to hear that many of the less fortunate were forced to sell themselves and their families into slavery. What is even more troubling is that the rich disregarded the ancient Mosaic Law, which had clearly mandated the release of a Hebrew slave after just seven years of service. It is indeed a sorrowful chapter in our history.
This aristocracy of wealth, which included not only the royal house and the leading priests, but also influential figures in society, had a corrupting influence that extended even to the prophets. These prophets, who were supposed to deliver messages from God, instead succumbed to the desires and wishes of their benefactors. Rather than speaking uncomfortable truths, they tailored their words and prophecies to please and appease the aristocracy of wealth. This distortion of truth and manipulation of the divine message created a system of favoritism and compromised spirituality within the ruling elite.
Religion too had suffered corruption. In Israel a non-Aaronic priesthood ministered at worship centers where bull-idols were supposed to represent God’s throne. In both countries pagan rites and practices had become elements in what was thought to be worship of God. In neither nation was moral purity or social justice viewed as essential to religion, which for most people was simply a matter of ritual observance.
Each of the great eighth-century-B.C prophets strongly condemned the sins of their society. Together they warned of impending doom, and urged God’s people to repent. Yet each was aware that Israel and Judah were too caught up in materialism and selfishness to give a serious thought to God. Each spoke of a judgment day about to dawn.
The warnings of the great prophets went unheeded, and the catastrophe they predicted did come. During the lifetime of Micah and Isaiah a resurgent Assyria invaded the Holy Land. The kingdom of Israel was crushed, and its population dragged away into captivity, along with some 200,000 of the people of Judah.
Judah, saved temporarily through the revival stimulated by godly King Hezekiah, survived for another 136 years. But there was no real change of heart in the Southern Kingdom, and Judah suffered the fate of Israel when crushed by the Babylonians in 586B.C
Despite constant grim reminders of the sins that caused the destruction of the two corrupt kingdoms, each of the eighth-century prophets gave God’s people reason to hope. A remnant would survive exile, and would return to the ancient Jewish homeland. Isaiah draws our attention to a Servant of the Lord who, by His suffering, would redeem God’s people.
Micah envisioned a coming King, a Descendant of David. Born in Bethlehem, this royal Person would rule a United Kingdom, and extend God’s glory to the ends of the earth. Micah’s prophetic imagination painted a vivid picture of an illustrious future. This future monarch, hailing from the lineage of David, would rise to power in the humble town of Bethlehem. His dominion would extend far and wide, encompassing a united kingdom that would be the embodiment of justice, righteousness, and peace. The world would bear witness to the majestic reign of this divine ruler as he spread God’s glory to the farthest corners of the earth, bringing harmony and prosperity to all who dwell in his kingdom.
The tale of the two corrupt kingdoms is not merely a total tragedy; it is a profound narrative that encapsulates the supremacy of the divine being who shall render judgment upon sin and subsequently establish His sovereign dominion in this world. This remarkable saga portrays a kingdom characterized by impeccable justice, unparalleled peace, and everlasting joy.
“Samaria and Jerusalem” Micah 1:1.
Capital cities named in the Bible often represent nations. Thus Nineveh represents Assyria, Damascus represents Syria, and here Samaria represents all of Israel, and Jerusalem the whole land of Judah.
There is, however, more implied in this simple literary device. The capital city was not just a mere residency of the royal family and the aristocracy, but rather the epicenter of power and influence. It served as a hub for the ruling class, dictating policies and shaping both the moral and political landscape of the entire nation. In essence, the capital city encapsulated the very essence and character of the nation it governed. This crucial role explains why, in various biblical prophecies, numerous condemning words were specifically directed towards capital cities and their inhabitants, highlighting their significant impact and responsibility in shaping the destiny of their respective nations.
Today we often hear doubts about whether the “private life” of a candidate for political office should be examined in his or her campaign. What a foolish question. Of course it should! The personal and social morality of the individuals who lead any government will have a dramatic impact, not only by the examples they set, but also on the legislation passed.
Micah’s focus of his prophecy on Samaria and Jerusalem reminds us that we must examine the private lives and personal convictions of candidates for office. And must vote accordingly.
“The Lord from His Holy temple” Micah 1:2–7.
Whenever the Old Testament pictures God speaking in or from His “holy temple,” the image implies divine judgment. In these moments, the divine presence is not only a source of grace and mercy, but also a symbol of righteousness and justice.
The sacredness of the temple signifies the weight and significance of God’s words, as well as the consequences that follow. It serves as a constant reminder that God’s sovereignty extends beyond the physical realm and into the spiritual realm. The image of God’s “holy temple” highlights the divine authority and power, emphasizing that His judgments are not to be taken lightly.
Therefore, throughout the Old Testament, the representation of God speaking from His temple serves as a profound message of accountability and righteousness.
Holiness is one of the most important of all biblical concepts. In the Old Testament the holy is that which is set apart to God, separated from everything that is common or profane. Holy objects such as the golden vessels used in the temple, holy ground, and especially holy people, were considered God’s own and were to be for His use and service only.
God Himself is intrinsically holy. That holiness is displayed in two primary ways: in His own faithful commitment to what is good, and in His judgment of those who desert the way of holiness and turn away from their “set apart” condition. It is important to recognize that God’s holiness is not simply a characteristic He possesses, but rather an essential part of His nature. It is the very core of who He is.
His holiness is perfect and unmatched, and it sets Him apart from all other beings. God’s faithfulness to what is good is evident throughout history. He consistently keeps His promises, demonstrates His love for His creation, and reveals His righteousness in all His actions.
In His judgment of those who abandon the path of holiness, God shows His justice and His commitment to upholding what is right. He does not tolerate sin, but rather holds individuals accountable for their choices and actions. This judgment serves as a reminder that holiness is not something to be taken lightly, but rather a sacred calling that should be cherished and pursued.
Micah began his prophecy by showing Israel and Judah the God who is holy, and who stands in His holy temple. This God was about to exhibit His holiness by judging His wicked people. In the punishment for sin that Israel and Judah would experience, the holiness of God would be again displayed.
And so God said through Micah, “I will make Samaria a heap of rubble, a place for planting vineyards. I will pour her stones into the valley and lay bare her foundations. All her idols will be broken to pieces” (vv. 6–7).
What a reminder to you and me. We have been set apart to God too. We are to serve Him and to reveal His goodness through lives marked by this very quality. But if we turn away, and follow the path taken by Judah and Israel, God will still display His holiness in us. God will judge us, and in that judgment reveal His own holiness to all.
“Because of this I will weep and wail” Micah 1:8–9a.
In biblical times individuals showed their humility before God, their grief over and confession of sins, by loud weeping, wailing, howling, and moaning. They also stripped off their finer clothing, and wore only the oldest and most threadbare of garments.
Here Micah expressed his own reaction to his vision of coming judgment. He realized how wicked his nation was, and responded immediately by actions which showed his own sense of guilt and grief.
What a lesson. This man who uttered God’s message of judgment identified with his sinning people.
It’s all too easy for us to be judgmental in our relationship with those who fall short of God’s standards of right and wrong. Yet Micah, rather than adopting a holier-than-thou attitude, was crushed by the enormity of the sins prevalent in his society. He was a member of that society, and therefore not guiltless himself. And so Micah, crushed by the realization that he in some way participated in the sins of his age, wept and moaned in grief and sorrow.
As godly persons, you and I are also to weep over the sins in our society. We are not guiltless, but bear some responsibility for all that happens in our nation and community. If we are to have an impact on our world, we must recognize that fact, humble ourselves as Micah humbled himself, and then set out to do all we can to effect change.
“Pass on in nakedness and shame” Micah 1:9b-16.
Micah humbled himself at the vision of impending judgment. The people of Judah and Israel ignored the vision and rejected Micah’s preaching. Yet soon they would be humbled—by events. Israel would be humbled as her survivors, their heads bowed in shame, stumbled in chains along the road to Assyria (v. 11). Judah would be humbled as the last fortress city protecting the route to Jerusalem, Lachish, fell to Sennacherib (v. 12).
People always have a choice. It is not a choice between arrogance and humility, between proud independence and submission to God. Oh, no. The choice is to submit to God when He speaks to us through His Word, or to submit bent over in shame as circumstances crush our pride. How wise to submit to God willingly, and let Him lift us up. How foolish to arrogantly resist God, and make Him crush us.
“Woe to those who plan iniquity” Micah 2:1–5.
Micah here gave a clear picture of the exploitation of the poor by the rich. Good businessmen, the wealthy lay out their projects carefully. They were able to get the fields they coveted because they were willing to defraud, and “it is in their power to do it.”
What the oppressors of the poor did not know was that even as they planned, God was making plans to overthrow them! And He most surely had the “power to do it”!
It’s a healthy reminder. Those who seem to have power to oppress and work injustice in our society are blind to the plans God is even now laying against them. We may suffer injury now. But we know that God’s day is coming, when the exploiters will say, “We are utterly ruined!”
“I will bring them together” Micah 2:12–13. Micah ended this first oracle on a positive note. The immediate future was dark with the gathering clouds of divine judgment. Yet those clouds would clear away, and God’s scattered people would be brought back together again, to live in a kingdom that was no longer corrupt. Then their king, the Lord, will be “at their head.”
I suspect that many a preacher has lost his pulpit because the congregation didn’t like what he said to them.
It was something like this with Micah. And I can understand why. After all, Micah publicly lit into the well-to-do, who paid the bills then as now (vv. 1–5). You can’t say “God is going to get you!” to the community elite and expect to be urged to keep preaching.
Even Micah’s fellow prophets tried to rein him in. “Do not prophesy about these things,” they told him (vv. 6–7). Let’s have sermons that comfort, not confront. Let’s have positive preaching, not negative.
Micah was incensed. You could hear him mutter, “If a liar and deceiver comes and says, ‘I will prophesy for you plenty of wine and beer,’ he would be just the prophet for this people!” They wanted someone who would just tell them what they wanted to hear, not what God wanted to say.
I’ve been impressed as I’ve worked with the prophets in preparing this book, that often God doesn’t have comforting words to say. Often He confronts. Often He demands. Often He forces us to look at our lives, and to look at our society, with unclouded eyes. We don’t want to hear that sinful societies cry out for judgment, and we don’t want to face the injustice, the crime, the moral corruption, that mark our own nation today. And yet, God says to us through Micah, “Do not My words do good to him whose ways are upright?”
If we are committed to God and to His ways, won’t His words do us good?
They did not do good to the people of the kingdoms to which Micah preached so long ago. They did no good, because the people of Israel and Judah were unwilling to walk uprightly. They were unwilling to take God’s words to heart, and to act on them.
But if you and I do take God’s uncomfortable words to heart, and act on them, those words will surely do us good. And do good to our nation.
Let God’s uncomfortable words do you good. Listen to them carefully, and obey.