Micah’s language is artistic yet clear and easy to understand. We do not have to be linguistic artists to be able to pass on God’s word – on the contrary (see 1 Cor 2:1-4.). But among the various people whom God uses as “instruments,” there were and are also people like Micah. God knows when, for what, and to whom He uses them.
The messenger and the message
The prophet Micah’s message was directed primarily to the southern kingdom of Judah during the reigns of kings Jotham, Ahaz, and Hezekiah. In large parts of this book, God conducts a trial in which He condemns the people for their many sins (chapters 1, 2, 5, and 6); in some passages, He directs His accusation specifically at the ruling class of the people (chapters 2 and 3). But then there are also encouraging glimpses into the future for the faithful, the so-called remnant (chapter 4). It is particularly beautiful that Micah himself feels responsible for his messages of judgment and that he prays to God for the people (chapter 7). That God has worked through him can be read in Jeremiah 26:18.19.
Wordplay against the unrighteous in God’s people (Micah 1:8-16)
Verses 8-16 of chapter 1 are examples of Micah’s special linguistic style, where he uses a series of stylistic peculiarities to make his thoughts stand out particularly impressively. He names towns and villages in the Judean hill country and ties in with their names with a play on words or an allusion such as: “In the house of Aphrah [lit. dust] I roll in the dust” (v. 10, cf. the footnote). At first glance, this may seem strange or even somewhat amusing. But God is aiming deeper: anyone who lived in Shaphir (“beautiful city”) and now heard something about shameful nakedness would hardly find it funny. And there was no reason to if Judah did not repent; an army controlled by God would march into the hill country. His judgment would hit Micah’s listeners right where they felt comfortable and safe: in their cities. But why the allusions and ambiguities? God wanted to make people think and question their false security to show what He really wanted. Example: “O inhabitant of Lachish, Harness the chariot to the swift steeds!” (1:13)
- Micah’s prophecy about Lachish (1:13) is not a play on words in the true sense of the word but a historical allusion. It describes the shameful flight of the Jews from this city, which had been triumphantly conquered under Joshua (see Josh 10). Like so many others, this prophecy has three dimensions:
- Historical significance: First and foremost, Micah simply makes a prediction: the inhabitants will one day have to leave Lachish. This happened a short time later, at the time of Hezekiah when the Assyrian king Sennacherib conquered the city. The Bible only records the siege of the city (2 Chr 32:9); Sennacherib had an impressive wall relief made of its capture for his palace. However, Micah’s prophecy points even further into the future: Assyria will take Palestine in the great tribulation and thus execute God’s judgment on Judah.
- Spiritual significance for the listeners (interpretation): God wanted to initiate a spiritual process in the listeners: Self-knowledge, repentance, and blessing. Lachish had been completely conquered under Joshua (Josh 10:31, 32; see also 10:23-27). But the people soon showed weakness and lived side by side with their enemies (see, for example, Josh 15:63). God judged Canaan – and thus also Lachish – as follows: “This land is not the place of rest because of the defilement” (2:10). The consequence: although Lachish stood in a good tradition of God’s faithful warriors, it was worthless to God because it lacked the purity that God had prescribed for his people.
Spiritual significance for us (application): God’s word is living and effective (Heb 4:12) – at all times. So Micah also has something to say to me and you. Lachish stands for the fact that where we have achieved victories of faith in God, we later experience shameful defeats when we lose the courage of faith and consistency. Is there also a Lachish in my spiritual life: lost ground that I had conquered with God, but where I did not remain steadfast so that I now find myself empty-handed again?
“What is good.”
“He has made known to you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8).
With his questions, Micah puts his finger in many a wound. What should we do? Micah himself also asked: “With what shall I come before the Lord, bow down before the High God?” (6:6). God answered with the verse quoted above, which is a verse for everyone and all situations in life. Here is some food for thought:
- God makes something known to man. Not the other way around. God is free to communicate something to man. That is sovereignty. Man is responsible for listening.
- He makes known to him what is good. He reveals his thoughts. That is grace. And he reveals the way to goodness, to blessing (cf. Is 48:17). That is goodness. In our case, when we recognize Micah’s finger in our wounds, God shows us how we can turn this unfortunate situation into good. Let us read on:
- God demands. He is allowed to do that. He sets the rules; we have to follow them. That is authority. Every person is subject to it.
God demands three things:
- Practicing justice: there is no way around it: Where we are wrong, where we sin, we must repent and return to the right path. God has revealed everything right in His word – for men, women, children, for employers and employees, for believers and unbelievers, for spouses, parents, grandparents, children, for teachers, shepherds, evangelists, servants, for the sad and the happy, in short: for everyone in every relationship.
- Love kindness: This is aimed at our relationships with others: God is pleased when we are kind to others. In this way, we can enjoy God’s goodness to us.
- Walk humbly with my God: He is my God, even when I sin. My relationship with Him must be characterized by humility. If this is right, then I can (re)walk my path in life with Him.
