MICAH: TEACHER'S NOTES

B. Causes that make the judgment inevitable. (2:1-11)

1. Arrogance and violence of the nobles. (1-5) This attitude of the rulers and the wealthy made judgment necessary. Their evil was not simply mistakes made, but actions planned and deliberate. They have no regard for the victims of their evil, namely the poor. God's judgment would turn their arrogance to sorrow. Their conquerors will taunt them with a parable making fun of their hardship just as they had mocked the poor.

2. False prophets who would silence the true prophet. (6-11) Here we see the leaders and their hired false prophets accusing the true prophets of continually preaching doom and gloom. They call on Micah and his fellow true prophets to desist from their work. The false prophets claim that God will only do good to and for His people. In a manner of speaking this is absolutely true. The warnings, the punishments, the judgments, were all designed to do good, that is restore Judah.The leaders are again condemned for oppressing the poor, they had no regard for any of their subjects, be they man, woman or child. This oppression was practiced continually. The prophet promises that in the judgment they would be treated as they had treated others. No wonder they did not want to hear the prophecy of Micah. They would prefer a prophet who spoke what they wanted to hear.

C. Eventual restoration of a remnant. (2:12,13) Here Micah inserts a word of hope. A remnant would return. The rejoicing of this small group would sound like a multitude. "The breaker who has gone up," is probably a Messianic reference. If so, the breaker is the liberator, the freedom giver. While his critics were claiming Micah was only preaching calamity, here we have a positive prophecy of hope and encouragement.

II. Contrast between present devastation and future exaltation. [chapters 3-5]

A. The sins and crimes of the heads of the nation. (chapter 3)

1. Civil rulers outrages committed by them. (1-4) This chapter introduces a fresh prophecy that serves as an introduction to the Messianic message of the following two chapters. Micah presents a contrast between the old and the new, the present and the future. The leaders will feel the brunt of this prophecy. Their corruption was complete, their nature was cannibalistic. They chewed up their victims and made soup of their bones. As they have sown, so shall they reap (1 Pet. 3:11,12)

2. False prophets condemnation of their mercenary practices. (5-8) The false prophets are as guilty as the rulers. They have led the people off of the spiritual path. They inflict wounds while calling out "all is well." They are prophets for profit only. Their last days will be dark. (Amos 8:9; Jer. 15:9) they will enter into deep mourning (Ez. 24:17). Micah's own spirit of prophecy was true and powerful in contrast to the spirit of the false prophets which was of Satan and weak. Micah's power was derived from the Lord, the false prophets had only their own will to stand on. A true prophet declares what the people need to know and condemns them for their sins.

3. Rulers, prophets, and priests renewed condemnation. (9-12)
a. The accusation against them. (9-11) The prophet brings his doom saying to its ultimate climax with these verses. He lays the blame for judgment against the rulers, the prophets and the priests. The corrupt government had been built by the innocent blood of the people it was designed to serve. The so-called spiritual leaders were only in it for the money (Ecc. 10:19). They attempt to hide behind Jehovah, claiming Him as their protector and benefactor. Micah proclaims destruction to Judah for their evil and perverted spirituality. The total destruction portrayed here was postponed until the time of the Babylonians, but it still did come.
b. Consequence: Jerusalem to be plowed as a field. (12) For the mountainous city of Jerusalem to be leveled and plowed as a field is a sign of total destruction.

B. The Messianic hope in contrast to present destruction. (chapters 4 & 5)

1. The glory of the latter days. (4:1-8)
a. The glorification of Zion the center of universal religion of Jehovah.(1-5)
There is no clearer Messianic prophecy found in the Old Testament, than these two chapters. "In the latter days," always refers to the time of the Messiah when used by the prophets. An end will come to the Jewish age and a new era under a new spiritual leader would come. The place where the new temple would rest would be inaccessible to forces of destruction (Dan. 2:44; 7:13,14; Heb. 12:28). All nations could worship in the new Zion, which would become the source for all true instruction and would provide for learning unto salvation. Jesus confirms that Jerusalem is the starting point for this new Zion (Lu. 24:47). The nature and character of spiritual Zion would be one of peace, not one that could be defended by physical weapons, but one that could be defended by the Sword of the Spirit (Jn. 18:36; 1 Ki. 4:24b-25). Those who come to the mountain of Jehovah, will walk, live, and conduct themselves in the strength of Jehovah forever. All these promises have been fulfilled in Christ (Heb. 12:21-28; Phil. 3:20; Jn. 10:28,29). Micah was not envisioning a time when God would dominate the world by brute force, or an age when all political kingdoms would live at peace on earth. Only spiritually, through God's spiritual kingdom, will these promises be fulfilled.
b. The restoration of "the former dominion" healing of the dispersed. (6-8) These things are related to the previous things by the phrase "in that day." Therefore Micah is still speaking concerning the Messiah. This gathering is the remnant mentioned in (2:12). These will make up the spiritual kingdom to come. It was customary to build a tower to watch over the flock (2 Chron. 26:10), so the reference here is to a spiritual watch tower. The "former dominion" is a reference to the restoration of the power of the house of David (compare to Amos 9:11,12).

2. Distress and captivity before restoration, "now," (4:9-5:1)
a. Distress into Babylon before restoration. (4:9,10) Micah interrupts his message of the distant future to consider the present and immediate future. He emphasizes the captivity that will precede the restored kingdom. There will be much mourning and pain. People will be left homeless. Micah names Babylon as the captors of Judah, not Assyria (Isa. 39:1-6). The might of this prophecy lies in the fact that Babylon would not rise to power for another 100 years!
b. Deliverance of Zion and destruction of the enemy Jehovah's purpose.
(4:11-5:1) Presently however, it was Assyria that was oppressing Judah. It is likely that the surrounding nations participated with Assyria in this persecution. This present distress would be repelled. Perhaps Micah is referring to the coming destruction of Sennacherib's army (Isa. 37:36- 38). The picture in (5:1) is of people gathered into a city of siege. Though humiliated by this siege, the city would triumph.

3. The Messiah and the Messianic era. (5:2-15)
a. The Messiah who shall arise out of Bethlehem, shall feed the flock. (2-4) Now the prophet returns to prophecy concerning the future. In this chapter, Micah will develop the character and rule of the restored dominion of the house of David. The new leader would be victorious, and come from Bethlehem, the ancestral home of David. But His ancestry will be deeper than David, it will be traced back to God Himself (Mt. 2:5,6). The woman in childbirth (see 4:10) represents the faithful remnant who would survive Babylonian captivity (compare to Isa. 66:4-8). The prophet was looking forward to the Messiah and His spiritual Kingdom. John's vision (of Rev. 12:1-6) is of this same faithful remnant, through whom the Messiah would descend. The Messiah would be a shepherd, a divine provider of every good and precious thing. He will be universally recognized.
b. The Messiah to be the peace of His people. (5,6) The word "peace" will come to mean Messiah (Isa. 9:6; Eph. 2:14). "Assyria" is used in this verse to refer to the enemies of the Messiah in general. The Messiah will have a number of under-shepherds that will help to fight His spiritual battles (as we saw in 4:3, also see 1 Pet. 5:1-4). Spiritual weapons will be employed (2 Cor. 10:3-5; Eph. 6:17).
c. The Messiah provides power to His people. (7-9) The new Israel will possess the following exceptional qualities:
(1) The remnant to be as dew among the peoples. (7) exercising a refreshing spiritual and moral influence.
(2) To be as a lion. (8) among the beasts, exercising a kingly strength and power among men.
(3) To triumph over their enemies. (9) These promises for the distant future would give the faithful hope in the face of the upcoming captivity and destruction.
d. In this strength and power Israel is to triumph. (10-15) Micah continues the Messianic prophecy. There will be no symbols of force or war in the true Messianic kingdom. Horses and chariots had originally been forbidden to Israel's armies by God (Deut. 17:16; 20:1) and they would not be needed in the new Israel. (See also Hosea 14:3 and Zech. 9:9,10.) War under the Messiah would be waged through the power of truth. Jehovah would defend the people and the cities of refuge would become useless. All forms of magical ritualism would be outlawed in the new kingdom. With the magicians and witches would go their idols and false deities. The "asherin" or Canaanite fertility totems must be torn down. The Israelites had been told to demolish these earlier (Ex. 34:13), but instead had incorporated them into their own worship (2 Ki. 23:6). The Messianic kingdom would have no place for the relics of paganism. To this day, no nation can reject Jehovah and his truth and survive without impunity.

III. Jehovah and Israel in controversy (judicial contest) the way to salvation. [chapters 6 & 7]

A. The case against Israel. (chapter 6)

1. Israel's ingratitude for blessings bestowed. (1-5) Micah now emulates his predecessor, Hosea, by calling the nation to court. With the mountains of Israel as their jury, the nation must present their case. Jehovah will act as the judge and attorney for the prosecution. He asks questions such as : where have I failed you, why have I wearied you, how have I wronged you, and tell me why you have left me? Jehovah testifies that He has only done good towards Israel. He freed them from Egypt and gave them the law of Moses. He had turned curses against them into blessings. Among all these righteous acts of God, no evil act could be found.

2. Not outward sacrifice, but righteous conduct, is God's requirement. (6-8) The people are convicted and admit their guilt. But their view of the true nature of Jehovah is wrong. They believe that large quantities of offerings can placate God, even to the extreme of offering their own children. Their willingness to appease God includes everything except that which God demands. Sacrifices pale in comparison to what God actually demands from Judah, namely: a penitent heart towards God and towards their neighbors. He requires them to do His will, to act toward Him according to His divine standard of righteousness revealed in His law, to show compassion towards their fellow men, and to walk in humble, submissive obedience to God.

3. Jehovah's threat of judgment denunciation of prevalent crimes. (9-14) The prophet addresses Jerusalem, the capital city of Judah. Only the wise will give heed to these words. God has appointed chastisement to be brought against Judah. This punishment will be determined based on their answers to a series of questions such as: has their wealth been received through corruption or can they cheat their neighbor in business and be right with God? They had been violent, deceitful, and oppressive. These sins would not go unpunished. Because of the sins of the rich, the whole population will be made to suffer. They will come to want and humiliation, as their savings will be lost or used up by others. Their crops would fail or be stolen. Why? Because they have given themselves over to idolatry. While the Kings of Israel (Omri and Ahab) had corrupted the northern kingdom with calf worship, Judah had not remained unaffected. The ultimate fruit of this corruption desolation.

B. Penitential prayer and divine promise. (chapter 7)

1. Confession of the nation's guilt (people, or prophet). (1-6) The prophet mourns the fact that their are no righteous to be found among the ranks of Judah. The godly men are gone, only the evil ones remain. The powerful are corrupt, using their station to manipulate the courts, the religion and the wealth of Judah. Their day of judgment has been prophesied (Ez. 3:17; 33:7). No one can be trusted in these evil times, not even among one's own family.

2. Confession of faith prayer of the penitent. (7-13) Now the prophet speaks on behalf of the spiritual remnant. They will turn to Jehovah. They will trust Him, depend on Him, and let him lead the way. Even if the nation falls, Jehovah will not forsake her, but guide her on to a better day. Those that are spiritual will confess their sins and humbly bear the indignation brought upon them. They have faith in God. Those who remain faithful will be rescued. In the day of restoration, when Jehovah brings the faithful remnant back under His protective presence (Zech. 2:4,5), they will come out of all nations. The new spiritual Zion will flourish as the rest of the earth remains spiritually desolate because they will reject the Messiah.

3. Prayer for the renewal of grace; and the Lord's answer. (14-17) The penitent remnant prays for God to be their Shepherd. They pray that they can remain apart from the world (Num. 23:9b; 2 Cor. 6:17). Jehovah responds to the prayer with assurances of marvelous things to come. As His people had been redeemed from Egypt, so will the spiritual ones be redeemed from bondage through the Messiah (1 Cor. 10:1 ff.). The power of the Messiah would render His enemies deaf and dumb (Job 26:14). Good hearted men will come to recognize that only through the Messiah can salvation come (Acts 4:12).

4. Doxology: praise to Jehovah who alone is God. (18-20) The prophet stands in awe in the presence of God's infinite greatness and love. None can compare to the one true God. None can demonstrate compassion and loving kindness to the extent God can. He will trample sin under His feet. These sins can be taken away and remembered no more (Ps. 103:2; Jer. 31:343; Acts 3:19). All of the promises made to Abraham and Jacob are fulfilled in Christ. Because of Christ, this
prophecy of judgment and promise, travail and birth, glory and hope, ends on a high note as it looks to the future.