User talk:Samvel0602

THE MINOR PROPHETS Micah by Al Maxey ________________________________________ PERSONAL BACKGROUND The name Micah is a shortened form of Micaiah which means "Who is like unto the Lord?" The longer form of this name appears (In the Hebrew text) in Jeremiah 26:18. In Micah 7:18 a word play is made on his name. "Who is a God like Thee, who pardons iniquity and passes over the rebellious act of the remnant of His possession?" Micah was from the town of Moresheth (Micah 1:1), which was near Gath (Micah 1:14), which was about 25 miles SW of Jerusalem. This was a productive agricultural area on the border of Judah and Philistia. Through this area the armies and commercial caravans frequently passed, as it was the main road to the Maritime Plain and to Egypt. "Because of this the young prophet had opportunities to learn of big events taking place in his time" (Hester, The Heart of Hebrew History). Nothing is known of his family or home life. However, like Amos (whose hometown of Tekoa was just 17 miles away), Micah was a man of the country. "From his book one can surmise that Micah lived close to both the people and the soil and possessed a keen sympathy for both. Moresheth was sufficiently detached from Jerusalem to produce men of courage and independence of thought" (Homer Hailey). "His father's name is not given, and we conclude that his family was of humble origin" (Gleason Archer). Micah was a contemporary of Isaiah and Amos and Hosea. Some have even speculated that he might have been a student of the prophet Isaiah --- there are certainly several similarities in their two prophetic books (Isaiah 2:2-4 and Micah 4:1-3 are almost identical). "Micah, however, was a rustic prophet with a rural ministry while city-bred Isaiah devoted his prophetic efforts to the population and court of Jerusalem" (Schultz, The Old Testament Speaks). "Hence he was not in as close touch with international politics as was his contemporary, Isaiah. His ministry was especially preoccupied with the sufferings of the common people and of the peasants in the agricultural areas who were exploited by rich and unscrupulous landed nobility" (Archer). "Micah was the prophet of the poor and downtrodden" .... who displays "the courageous and fearless spirit of one who is indignant over the corruption and heartlessness of inhuman rulers and time-serving religionists" (Hailey). DATE Micah 1:1 places his prophecies over a lengthy period of time --- during the reigns of King Jotham (750-731 BC), King Ahaz (736-715 BC), and King Hezekiah (715-686 BC) .... all of whom were kings of the southern kingdom of Judah. "From Jeremiah 26:18-19 we learn that his earnest warnings during the reign of Hezekiah were taken seriously, and made an important contribution to the revival which took place under government sponsorship" (Archer). Although the active ministry of Micah may well have covered a period of some 50 years, "it seems likely that the bulk of his recorded prophetic oracles were uttered in the period 725-710 BC" (Zondervan's Pictorial Encyclopedia). Other sources revise this figure to 735-710 BC to allow for work during the reign of King Jotham. It is pretty obvious that this book is a collection of prophecies which were delivered over a period of several decades. "It is a series of messages called oracles given at different times, in different circumstances, in all probability spanning a considerable length of time. It is important to recognize this if we are going to make any sense out of what Micah is saying" (Stuart Briscoe). HISTORICAL BACKGROUND The biblical texts for the history of this period are --- II Kings 15-20; II Chronicles 27-32; Isaiah 36-39. Micah speaks to both the northern and southern kingdoms (Israel and Judah), "although he deals primarily with Judah." The northern kingdom of Israel was soon to fall to Assyria. This occurred in 722 BC, probably within a decade of his warning that destruction was coming (Micah 1:6). The southern kingdom of Judah would become an "Assyrian vassal state" for many years, and would be forced to pay a heavy tribute to Assyria. King Hezekiah finally abandoned this pro-Assyrian policy (II Kings 18:7, 19-20), and Sennacherib invaded Judah (701 BC), but the Lord overthrew them and drove them back. Hezekiah then introduced some broad religious reforms. It was during this time that Micah worked. He also predicted the fall of Judah to Babylon, and their subsequent restoration (Micah 4:10). This would not occur for quite some time, however (around 125 years later), so was not taken too seriously by the people. A great deal of Micah's message may well fall within the time of King Ahaz. "The corrupt and idolatrous conditions reflected throughout the book may be related to the low ebb of morality and religious interest during the days of Ahaz" (Schultz, The Old Testament Speaks). "Socially and morally Judah presented a dark picture" at this time (Hailey). The wealthy coveted the land of the people around them (Micah 2:1-2). They robbed the poor (Micah 2:8f). Corrupt business ethics were practiced (Micah 6:11). There were numerous false prophets (Micah 2:11) who prophesied for reward (Micah 3:11). The priests also taught for a price (Micah 3:11). Rulers and judges could be bribed (Micah 7:3). The people were religious, but it was an empty ceremonialism. "Religion had become a matter of form; ceremonial observances were thought to meet all religious requirements. There was widespread misapprehension that as long as the external acts of worship were scrupulously performed the people were entitled to the divine favor and protection" (Homer Hailey). "The people have replaced heartfelt worship with empty ritual, thinking that this is all God demands. They have divorced God's standards of justice from their daily dealings in order to cover their unscrupulous practices" (The Expanded Open Bible). PURPOSE OF MICAH "Stemming from the poorer, working class, Micah was acutely aware of the injustices and avarice of the rich. While he was interested in the political affairs of his nation, it was only as they were connected with the religious and moral situation that Micah spoke to them" (Zondervan's Pictorial Encyclopedia). Micah wants the people to realize that true faith in God results in personal holiness and social justice! He "emphasizes the integral relationship between true spirituality and social ethics" (Expanded Open Bible). "Worship and morality cannot be divorced from each other. They are two sides of the same coin" (Jack P. Lewis). "Keenly he realizes that no multitude of sacrifices can adequately be substituted for righteousness in practice" (Schultz, The Old Testament Speaks). "These people have been professing much and performing little. 'God has been observing the contradiction between creed and conduct,' says the prophet, 'and He will not tolerate it anymore'" (D. Stuart Briscoe). What does the Lord require of you?! Micah 6:8 answers the question --- "To do justice, to love kindness, and to walk humbly with your God." "How will the world know that I am walking humbly with my God? They will know by the way I treat people. Those who walk humbly with their God have a passionate concern for justice being done in society, and a deep concern to treat people lovingly and mercifully" (D. Stuart Briscoe). Micah is the first prophet to specifically threaten Judah with the destruction of Jerusalem and its temple (Micah 3:12). He also threatens them with the failure of prophecy (Micah 3:6-7) --- there would be no word from God; no guidance! Micah is also the first to point to Bethlehem as the city from which the Messiah would come (Micah 5:2). The chief priests and scribes referred back to this prophecy when Herod asked where the Messiah would be born (Matthew 2:4-7). This passage also came up in a dispute among the multitude over from where the Messiah would originate (John 7:40-44). Also, Micah 2:12-13; 4:1-8; 5:4-5 "offer some of the best OT descriptions of the righteous reign of Christ over the whole world" (Expanded Open Bible). And, Jesus quoted Micah 7:6 when He spoke to the Twelve about discipleship (Matthew 10:36). THE PUNS OF MICAH "The latter part of the 1st chapter (1:10-16) reveals the prophet's skill as a communicator. He uses a play on words, showing that he is as clever a punster as he is a strikingly gifted poet!" (Briscoe). Efforts to render these into English may be seen in the translations of Moffat and Phillips. It is "the longest series of sustained puns in the OT, in which Micah describes the advance of the Assyrian army through his section of country" (Jack P. Lewis). For example --- Gath (1:10) sounds like the Hebrew word for tell, so it's as if he were saying, "Tell it not in Tell City." Also, in 1:10 he writes, "In Beth-le-aphrah (house of dust) roll yourself in the dust." Zaanan (1:11) means "going out," so he is saying, "Those of you in 'Go Out City' will not go out." Etc. "Imagine an American preacher saying, 'Living in Pittsburgh is the pits,' or 'Los Angeles is not a city of angels,' or 'Wisconsin should only be pronounced Wiscon-sin.' That would get the people's attention. Micah was having a problem getting his message across to the people so he chose this dramatic vehicle to reach them" (Briscoe).

MICAH (Judges 17:1) And there was a man of mount Ephraim, whose name was Micah. (Judges 17:4) Yet he restored the money unto his mother; and his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah. (Judges 17:5) And the man Micah had an house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest. (Judges 17:8) And the man departed out of the city from Bethlehemjudah to sojourn where he could find a place: and he came to mount Ephraim to the house of Micah, as he journeyed. (Judges 17:9) And Micah said unto him, Whence comest thou? And he said unto him, I am a Levite of Bethlehemjudah, and I go to sojourn where I may find  a place. (Judges 17:10) And Micah said unto him, Dwell with me, and be unto me a father and a priest, and I will give thee ten shekels of silver by the year, and a suit of apparel, and thy victuals. So the Levite went in. (Judges 17:12) And Micah consecrated the Levite; and the young man became his priest, and was in the house of Micah. (Judges 17:13) Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to my priest. (Judges 18:2) And the children of Dan sent of their family five men from their coasts, men of valour, from Zorah, and from Eshtaol, to spy out the land, and to search it; and they said unto them, Go, search the land: who when they came to mount Ephraim, to the house of Micah, they lodged there. (Judges 18:3) When they were by the house of Micah, they knew the voice of the young man the Levite: and they turned in thither, and said unto him, Who brought thee hither? and what makest thou in this place? and what hast thou here? (Judges 18:4) And he said unto them, Thus and thus dealeth Micah with me, and hath hired me, and I am his priest. (Judges 18:13) And they passed thence unto mount Ephraim, and came unto the house of Micah. (Judges 18:15) And they turned thitherward, and came to the house of the young man the Levite, even unto the house of Micah, and saluted him. (Judges 18:18) And these went into Micah's house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye? (Judges 18:22) And when they were a good way from the house of Micah, the men that  were in the houses near to Micah's house were gathered together, and overtook the children of Dan. (Judges 18:23) And they cried unto the children of Dan. And they turned their faces, and said unto Micah, What aileth thee, that thou comest with such a company? (Judges 18:26) And the children of Dan went their way: and when Micah saw that they were too strong for him, he turned and went back unto his house. (Judges 18:27) And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people  that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire. (Judges 18:31) And they set them up Micah's graven image, which he made, all the time that the house of God was in Shiloh. (I Chronicles 5:5) Micah his son, Reaia his son, Baal his son, (I Chronicles 8:34) And the son of Jonathan was Meribbaal; and Meribbaal begat Micah. (I Chronicles 8:35) And the sons of Micah were, Pithon, and Melech, and Tarea, and Ahaz. (I Chronicles 9:15) And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph; (I Chronicles 9:40) And the son of Jonathan was Meribbaal: and Meribbaal begat Micah. (I Chronicles 9:41) And the sons of Micah were, Pithon, and Melech, and Tahrea,  and Ahaz. (II Chronicles 34:20) And the king commanded Hilkiah, and Ahikam the son of Shaphan, and Abdon the son of Micah, and Shaphan the scribe, and Asaiah a servant of the king's, saying, (Jeremiah 26:18) Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest. (Micah 1:1) The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.