Micah and the Need for Social Reform

 

The opening superscription (1.1) uses the reign of Jotham (742-735 BCE), Ahaz (735-715 BCE) and Hezekiah (715-687 BCE) to define the dating of Micah’s judgemental, hopeful and anti-capitalistic prophetic ministry. However, Mason states that there is no evidence to suggest that Micah was active during the reign of Jotham and cites Wolff’s belief that Micah’s oracles only fit the reign of Hezekiah,[1] as the cities mentioned in the lament (1.6) map a likely route for Sennacherib’s army. Furthermore, Micah 3.12 is cited as an oracle during Hezekiah’s reign (Jer.26.18).   as the cities mentioned in the lament (1.6) map a likely route for Sennacherib’s army. Furthermore, Micah 3.12 is cited as an oracle during Hezekiah’s reign (Jer.26.18). 

However Longman and Dillard cite the reference of the impending judgement of Samaria (1.6) as an indication that Micah’s preaching began well before 722 BCE[2], perhaps towards the end of Jotham, but definitely during Ahaz’s reign. , perhaps towards the end of Jotham, but definitely during Ahaz’s reign.

Mason’s theory for stretching the superscription to Jotham is ideological. The immediate predecessor to Jotham was Uzziah, who reigned for a fairly long and uneventful period (783-742 BCE). It just so happened that the end of Uzziah’s reign and the beginning of Jotham’s, coincided with the imperial expansion of Assyria. These were unsettling times for both Israel and Judah. Therefore the stretching back of the ministry places it neatly in a time of threat and insecurity. “Perhaps the purpose was to claim fresh relevance for the book in some later time of similar despair, danger and uncertainty.”[3] Perhaps this scenario was overplayed for symbolic value. Perhaps this scenario was overplayed for symbolic value.

Assyrian expansion led to a Syro-Ephraimite coalition, who tried and failed to enlist Ahaz. So the new alliance attempted to invade Judah (2Kgs 16.5) and replace Ahaz with Tabe’el. Isaiah informs us of the Siege of Jerusalem, indicating that Isaiah and Micah were contemporaries, which can be shown through the similarities between Isaiah 2.2-4 and Micah 4.1-4. The Syro-Ephraimite invasion failed leaving an uneasy peace in Judah and a continuing deterioration of the territory and independence of Israel. Problems for Judah arose when Hezekiah led them into a coalition against Assyria. Sennacherib arrived in Judah in 701 BCE, capturing and destroying many cities. Jerusalem was besieged but not destroyed.

Politically the wealthy exploited the poor (2.1; 6.10-12; 7.3), the courts were unjust and showed bias towards the rich (3.11; 7.3), the rulers and priests abused their power (3.1-4, 11) and the prophets were ‘toothless tigers.’[4] (2.6-7, 11; 3.5-7, 11) (2.6-7, 11; 3.5-7, 11)

 

‘Micah the Moreshite.’[5] Micah is mentioned twice in scriptures (1.1; Jer. 26.18) and both times he is distinguished by his hometown. Other than his name and his native town, we have no direct knowledge of Micah the man. There is no ancestry mentioned which could imply that his family was not prominent and that Micah himself was from a humble background, possibly having first hand experience at the exploitation of the poor.  Moresheth itself frequently had military and administrative officials present, enforcing the interests of the Jerusalem government. Micah is mentioned twice in scriptures (1.1; Jer. 26.18) and both times he is distinguished by his hometown. Other than his name and his native town, we have no direct knowledge of Micah the man. There is no ancestry mentioned which could imply that his family was not prominent and that Micah himself was from a humble background, possibly having first hand experience at the exploitation of the poor.  Moresheth itself frequently had military and administrative officials present, enforcing the interests of the Jerusalem government.

Authorship and authenticity of the book have been called into account by scholars, and it was an article by Bernhard Stade in 1881 that began an interpretation now scholarly commomplace. Throughout the nineteenth century the authenticity of Micah was drawn into debate and doubt, and with the absence of a consensus. The dispute was largely centred on the superscription and connection with Hezekiah in Jeremiah 26. Most scholars have since concluded that Micah’s ministry should only be dated during the reign of Hezekiah. It was a combination of Stade’s interpretation that only Chapters 1-3 of Micah are authentic and Ewald’s interpretation that Chapters 6-7 have a later dating, perhaps the Duetero-Isaiah period, which has led to a critical mode concluding that Micah is a ‘compilation’ work, completed in the postexilic period. [6]

 

Similar to the other prophets, the Book of Micah begins with a superscription. Longman and Dillard split the book into two sections of judgement and salvation each with sub-sections of social reform, dispute, lamentation, hope, worship and praise.[7] Following the superscription is the first section of judgement (1.2-5.15). The first theme dealt with is YHWH’s judgement of apostasy and social injustice in Judah and Samaria. We are provided with a flamboyant prophecy of the destruction of Samaria during Micah’s lifetime (1.3-7). Also, a common view of the period was that this judgement was the cause of the northern kingdom of Israel and their rebellion against YHWH’s chosen King in Jerusalem. This view was revealed as false and blame emphasised on both kingdoms. We are warned against false prophets (2.6-7, 11; 3.5-7, 11) and the capitalistic greed of the ruling classes and the priests who exploit the poor (2.1; 3.1-4, 11). However there is also a message of hope as YHWH the King will ‘open the way for you to return’[8] (2.13).


Chapter 4 begins with a poem of YHWH’s eternal rule, desire for peace and eventual restoration and forgiveness. Chapter 5 contains arguably the most prominent message of hope, the Messianic Bethlehem Prophecy (5.1-5), approximately 700 years prior to the birth of Christ. Following the superscription is the first section of judgement (1.2-5.15). The first theme dealt with is YHWH’s judgement of apostasy and social injustice in Judah and Samaria. We are provided with a flamboyant prophecy of the destruction of Samaria during Micah’s lifetime (1.3-7). Also, a common view of the period was that this judgement was the cause of the northern kingdom of Israel and their rebellion against YHWH’s chosen King in Jerusalem. This view was revealed as false and blame emphasised on both kingdoms. We are warned against false prophets (2.6-7, 11; 3.5-7, 11) and the capitalistic greed of the ruling classes and the priests who exploit the poor (2.1; 3.1-4, 11). However there is also a message of hope as YHWH the King will ‘open the way for you to return’ (2.13). Chapter 4 begins with a poem of YHWH’s eternal rule, desire for peace and eventual restoration and forgiveness. Chapter 5 contains arguably the most prominent message of hope, the Messianic Bethlehem Prophecy (5.1-5), approximately 700 years prior to the birth of Christ.

The interchanging contrast of judgement and hope is in many ways a characteristic of the prophets in general but the sheer juxtaposition is a noticeable feature of Micah. There is a further conflicting concurrence of judgement and salvation in the final two chapters (6.1-7.20). YHWH’s dispute with and reprimand for Israel and the nation’s social sins are prominent through Chapter 6. However, following a lamentation of Micah, Chapter 7 provides us with a drawing together of all themes, the assurance that punishment won’t last forever and that Jerusalem and the people of YHWH will be rescued. The final chapter provides a natural conclusion of hope and praise.

 

Throughout this book we see the oscillation between judgement and hope, suggesting that the key theological message of Micah is two fold; (i) reform on the part of humankind, particularly the ‘Establishment’, on account of divine judgement against their sin - their sheer exploitation of the poor and rejection of His way, and (ii) despite the failings of His people, YHWH will forgive, and the relationship will be restored. The Bethlehem Prophecy from the Christian perspective would be the pinnacle of such restoration (5.1-5) and within the concluding chapter of Micah there is an assurance that punishment is temporary and YHWH’s rule everlasting (7.8-20).

“The history of all hitherto existing society is the history of class struggles.”[9] This observation carries much truth and certainly reflects a significant portion of the message of Micah. Micah denounces the greed, exploitation, sin and evil which thrive in the ‘fertile soil’ of capitalism. It condemns the suppressive ‘bourgeoisie’ of period, for ‘cheat[ing] men out of their homes and property’ (2.2), who take bribes, who favour the rich in court, who are driven solely by profiteering, not by YHWH or any social conscience. Micah displays YHWH’s divine judgement against those who ‘break the bones’ of the people. (3.3) This observation carries much truth and certainly reflects a significant portion of the message of Micah. Micah denounces the greed, exploitation, sin and evil which thrive in the ‘fertile soil’ of capitalism. It condemns the suppressive ‘bourgeoisie’ of period, for ‘cheat[ing] men out of their homes and property’ (2.2), who take bribes, who favour the rich in court, who are driven solely by profiteering, not by YHWH or any social conscience. Micah displays YHWH’s divine judgement against those who ‘break the bones’ of the people. (3.3)

Calvin used Micah to display man’s utter dependence on God. He appears to be rather negative about the achievements of Micah’s ministry, stating a failure to convert and a failure to stifle the rebellious disposition of humankind. (He does however note a significant exception in Hezekiah). The pattern that unfolds in this view is the ongoing fluctuation that the relationship between Creator and Creation always has and always will be doomed to; sin and salvation, a theme prominent in Micah.[10]

Dillard and Longman suppose that divine judgement against sin is the primary concern of Micah.[11] As well as social sin (2.1), civil sin (3.1-3) and the hypocrisy and apostasy of the religious leaders (2.6-11 [prophets]; 3.11 [priests]), the sin is cultic (1.5-7). Micah provides a vivid description of the blasphemy that surrounded the society, whether it is in the form of exploiting the poor, a lack of ethics or idolatry. As well as social sin (2.1), civil sin (3.1-3) and the hypocrisy and apostasy of the religious leaders (2.6-11 [prophets]; 3.11 [priests]), the sin is cultic (1.5-7). Micah provides a vivid description of the blasphemy that surrounded the society, whether it is in the form of exploiting the poor, a lack of ethics or idolatry.

Certainly a significant concern of Micah is the false sense of security in the Lord among the supposedly ‘saved’ – the priests and the prophets. Certain Israel was secure, the Word of God was absent. Indeed Micah makes reference to the attitude of many false prophets – YHWH is with us therefore no harm will come upon us (3.11). This is a considerable point made by Micah; synagogue attendance did not and does not guarantee anything, it is one part of the full picture. The proclamation of faith is not enough and indeed as a solitary component of faith it becomes meaningless and irrelevant. Today, just as for Micah’s contemporaries, this is a poignant theological point. 

Each of these points are complementary of each other in obtaining the interplay between divine judgement and salvation which is the theological message of Micah. Humankind, by nature, is sinful. This is as true today as it was among Micah’s contemporaries. For them the instruction appears to be thus; Love YHWH and display this love through the treatment of His people (6.6). This fits adequately with the two-fold message highlighted in the opening paragraph of this section, socio-spiritual reform following judgement and the eventual forgiveness of YHWH.

To conclude, the theological message of Micah is primarily the divine judgement of YHWH against His people and the salvation of His people. The people of YHWH have rejected their God and His ways through complacency, self assurance, arrogance, exploitation, greed and blasphemy. They have defiled the Temple. They have forgotten the Word of God. They have become intoxicated by worldly capitalistic gluttony. Israel and Judah have departed from the way of YHWH. Metaphorically, YHWH assumes the role of warrior, a warrior against His people (1.3-4). But, there is an immense love present. YHWH scolds His people as a parent scolds their disobedient child – not to see them suffer – but to correct. Judgement will be followed by salvation. YHWH displays a ‘father-figure’ with unconditional love for his children.

 

 

Anderson, Francis and David Noel Freedman.

Micah: A New Translation with Introduction and Commentary. New York: The Anchor Bible, Doubleday, 2000

 

Farley, Benjamin Wirt.

John Calvin: Sermons on the Book of Micah. New Jersey: P&R Publishing Company, 2003

 

Hagstrom, David Gerald.

The Coherence of the Book of Micah: A Literary Analysis. Virginia: Union Theological Seminary in Virginia; Society of Biblical Literature, 1988

 

Longman, Tremper III and Raymond B. Dillard.

An Introduction to the Old Testament: Second Edition. Nottingham: Inter-Varsity Press, 2007

 

LaSor, William Sanford, David Allan Hubbard and Frederic William Bush

Old Testament Survey. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1996

 

Mason, Rex.

Micah, Nahum, Obadiah. Sheffield: JSOT Press (imprint of Sheffield Academic Press Ltd.), 1991

 

Marx, Karl and Friedrich Engels.

The Communist Manifesto. London: Penguin Books Ltd., 2004 (first published in 1848)

 

Mays, James L.

Micah. London: SCM Press Ltd., 1976

 

McKane, William.

Micah: Introduction and Commentary. Norfolk: T&T Clark, 1998

 

Waltke, Bruce K.

A Commentary on Micah. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 2007

 

 

 

 

 

 

 

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