At the end of this lesson you will be able to discuss:
J. Bright, Covenant and Promise (SCM: pp 101-110). This has been provided.
I have provided the outline and structure from G. McConville, Exploring the Old Testament. Vol. 4 The Prophets (SPCK: 2002, pp 12-23). McConville provides brief comments on the text.
I have provided it to help you to read through Isaiah 1-39.
J. Bright, A History of Israel (pp 288-298), has a detailed discussion of the background to Isaiah and Micah and a summary of their message.
W.S. LaSor (pages 289-312) discusses the message of the book of Isaiah. It covers the whole book so you will need to focus on the comments relevant to chapters 1-39.
When we read the book of Isaiah it is obvious that from chapter 40 onwards the situation being dealt with is different from that in the first 39 chapters. There are references to Babylon and to the Persian ruler Cyrus and the return from the exile, events which belong to the 6th century BC. In chapters 1-39 the historical references are to kings and countries who occupy the centre of the stage in the 8th century BC. When these latter chapters were written and by whom is a subject we will look at in a later topic. Our concern is with the prophetic material which deals with the 8th century so we will confine ourselves to those chapters which clearly refer to the events and conditions of that era.
Who was Isaiah?
Read Isaiah 6:1 and 1:1. Using the chart provided from McConville work out approximate
time limits for Isaiah’s preaching:
We know that Uzziah died about 742 BC and that Hezekiah ruled into the next century and that the events described in chapters 36-37 occurred in 701 BC. That means that Isaiah had a ministry that continued for over 40 years.
Of his personal life we know little. He was married and had two sons to whom he gave significant symbolic names (7:3; 8:3). He appears to have had easy access to kings, both good (Hezekiah) and bad (Ahaz), and the story of his call may indicate some connection with the temple. He also refers to his disciples (8:16) so he may have been the leader of a group of prophets.
Isaiah’s call – the holiness of God (Isaiah 6) This is probably the best known call of a prophet in the Old Testament. Summarise the account in vv 1-8. What aspect of God’s being was impressed on Isaiah and what was his response? Why did the coal touch his lips? Comment on his willingness to be God’s messenger:
In the light of Isa 6:1-8 comment on why Peter became aware of his sinfulness as a result of the large catch of fish (Luke 5:1-11).
In vv 9-13 Isaiah was told about what he had agreed to do! What did he learn about his message and the response of the people? What is the significance of the reference to the “holy seed”?
This experience of God had a great effect on Isaiah. He learned that he would preach a message of God’s judgment which would involve the destruction of the land and exile of the people and that the people would refuse to hear. Despite the severity of the judgment a remnant (the holy seed) would survive. These became the themes of his preaching.
The most significant impact on his life and ministry came through the cry of the seraphim “Holy, holy, holy, is the Lord of Hosts”. To be holy is to be set apart, ‘other’ or different. God’s holiness refers to his ‘otherness’ in transcendence and moral purity. This produced a sense in Isaiah of his own need for cleansing and the idea of God as holy became his central thought about God. The title he frequently used to describe God was “the Holy One of Israel” (eg. 1:4; 5:24; 30:11-12, 15, some 14 times in chapters 1-39). His attitude to the nature of God as holy is expressed in 8:13 and 29:23.
The consequences of God as holy (pure, transcendent and majestic) are many. Other gods, as represented by their idols, are no more than rubbish to be thrown away (2:18, 20). Israel’s holy God has irresistible power and must overcome all opposition (2:12-22; 28:2; 29:6). His purpose must triumph (14:24-27; 33:10).
God’s holiness makes people aware of their own impurity. Isaiah knew this from his own reaction when confronted by God’s holiness (6:5-7) and he called others to go through a similar cleansing (1:16-17). Of particular significance is the fact that the remnant of God’s people after the judgment will be holy (4:3; 6:13).
A holy God is sovereign over the nations despite the power they appear to have. The fear engendered by the invasion of the armies of Syria and Israel has no basis when God intends the collapse of their plans (7:4-7). God uses other nations to punish his own people (9:11-12; 10:5-6) but he always has ultimate control (10:12; 14:24-27).
God’s holiness refers to his ‘otherness’ in transcendence and moral purity. How do we see both of these ideas in 6:1-8? Nominate some areas in today’s society where Christians need to be different.
The historical context of Isaiah’s preaching was complex and turbulent. See the general discussion of events in the 8th century in the introductory section - “The Second Half of the Eighth Century to the Fall of Samaria (750-722 BC)”
We are particularly concerned here with events involving Judah during the reigns of Ahaz and Hezekiah. Like Hosea, Isaiah was concerned with political affairs but there was a major difference in that while Hosea was an observer of the monarchy, Isaiah was directly involved with the kings of Judah as an adviser and critic. The dominant international power was Assyria.
Isaiah was involved in three political crises in the life of Judah, all of which were provoked by Assyria’s domination of the region. Isaiah’s role and much of his preaching cannot be understood without knowledge of Assyria’s role after 745 BC. The issue in each case is whether the king will trust God. This determined Isaiah’s advice in each case. He told Ahaz not to make Judah a vassal by relying on Assyria to help him – he should trust in God. He twice told Hezekiah not to rebel against Assyria but to rely on God to free Judah. Hezekiah rejected the advice on the second occasion but when Jerusalem was surrounded Isaiah told Hezekiah not to surrender to Sennacherib but to trust God to save the city. Isaiah was not inconsistent once we recognise that the principle in each case was that the kings should trust God, not military power, for freedom and security.
The first incident occurred in c. 735 BC and is described in Isaiah 7-8 (and 2 Kings 16). It involved a confrontation with Ahaz who was under threat from a coalition of Israel and Syria (Aram) which were vassals of Assyria and sought Judah’s help to break free. They intended to depose Ahaz. Ahaz decided to declare Judah a vassal of Assyria led by Tiglath-Pileser in return for keeping him on the throne. The account in 2 Kings16 was dealt with previously. Isaiah 7-8 presents Isaiah’s role in this incident.
7:1-9 Rezin was king of Aram, Pekah was king of Israel (Ephraim). What was the response within Judah to the attack? What did Isaiah say Ahaz must do if he was to survive?
7:10-25 Isaiah offered Ahaz a sign to encourage him to trust Yahweh and not Assyria to help him. Ahaz responded piously but we know from 2 Kings 16 that he had no intention of trusting God in the crisis. Nonetheless Isaiah gave Ahaz a sign, the child Immanuel (“God is with us”), and told him that before the child was a few years old Assyria would devastate the land of the invaders (v 16) and then go on to devastate Judah (vv 17-25). Assyria devastated Syria in 732 BC, Israel in 722 BC and Judah in 701 BC. By failing to trust Yahweh Ahaz ultimately unleashed the fury of Assyria on Judah.
Note: The sign of the child Immanuel (“God is with us”) is in vv 14-16. In the context his name was firstly a threat, a sign of God’s presence in judgment on an unbelieving Judah and Israel. On the other hand for the faithful, the name is a promise. As we know, in the New Testament Matthew (1:23) saw that the ultimate fulfilment of God’s promise to be “with us” is in the person Jesus Christ.
The second incident is recorded in Isaiah 20. In c. 713 BC Isaiah advised Hezekiah not to become involved in a rebellion with the Philistine city of Ashdod against Sargon of Assyria. Egypt was offering support but Isaiah said it would come to nothing. Hezekiah apparently took his advice. This incident need not concern us further.
The third incident also involved Hezekiah and took place in 701 BC. The story is recorded in 2 Kings 18-19 and Isaiah 36-37. Hezekiah was a godly king and wished to break free from the domination of the pagan nation of Assyria. Sennacherib came to power in 704 BC and rebellions broke out through the empire. Once again Egypt offered military aid.
Isaiah told Hezekiah not to get involved. Isaiah’s message is recorded in Isa 30:1-5 and 31:1-3. What does Isaiah say about the plan, Egypt and the result? Who should Judah trust instead of military power?
Despite this, Hezekiah rebelled (2 Kings 18:7) and brought disaster on Judah as described in Isaiah 36-37. Disaster also struck Sennacherib when the Lord struck down his army as it surrounded Jerusalem. Summarise what took place:
The Structure and Outline of Isaiah 1-39 I have provided the outline and structure from G. McConville, Exploring the Old Testament. The Prophets (SPCK: 2002, pp 12-23). Make use of it in reading through Isaiah 1-39.
Covenant law, particularly in the book of Deuteronomy, called for Israel to practise justice and righteousness in everyday life, the courts were to be places of justice where judges could not be bribed (see the comment on the two terms in the introductory treatment of the prophetic message), widows, orphans and the poor were particularly to be cared for, land belonged to the family and could not be taken by force. The Ten Commandments laid down the principles of behaviour eg. no murder, no false witness, no stealing, no adultery. In 8th century Judah it was as though these covenant requirements did not exist. We will look at some of the areas of corruption.
1:21-23 What are the various forms of corruption listed here?
3:14-15 What are the sins of the leaders?
3:16-23 Why were the women condemned?
5:1-7 Why was the Lord disappointed with Israel and Judah?
5:8-23 A wide range of excesses and arrogant attitudes is condemned.
10:1-2 What is being done to the powerless in Judah’s society?
The first commandment prohibited the worship of any God but Yahweh. The second prohibited images of Yahweh (and any other god). Judah like Israel was overcome by the gods of Canaanite religion.
1:29 The people had adopted a form of animism which believes that spirits inhabit significant aspects of the created order eg. rivers, mountains and large trees. In this case it appears that the people were worshipping spirits in the trees. Alternatively it may be that they were engaged in Canaanite fertility rites in the gardens.
2:8, 18, 20 What is said about their idolatry?
8:19 Judah was engaged in occult practices, consulting with mediums so as to obtain information from ghosts and spirits.
17:7-8, 10-11 The sacred poles (Hebrew asherim) represented Asherah the female fertility deity. A contrast is drawn between the objects of worship which Israel made and Yahweh who is the Maker of Israel. The people of Israel will see the folly of idols “on that day” ie. the day of the Lord.
1:10-15 Identify each aspect of Judah’s worship which is rejected.
What point was Isaiah making in identifying Judah with Sodom and Gomorrah? In what terms is Yahweh’s response described? How does v 13 make it clear why their worship was unacceptable?
How do vv 15-16 identify the root of the problem and its solution? What are the choices which face Judah and the respective results (vv 18-20)?
Write out Isaiah’s criticism in 29:13:
Like Amos and Hosea, Isaiah recognised that the source of the collapse in morality and religious understanding was that the people of Judah no longer lived in relationship with Yahweh.
1:2-4 How is Judah’s behaviour unnatural? In v 4 three words describe her sin and three phrases describe the collapsed relationship:
1:16-20 What does God offer and require from the people?
30:9-11 What is the attitude of the people to God’s word?
30:15 The context is that Israel had turned from the Lord and was trusting in the power of Egypt for her security. Write out this verse which in many ways sums up the thought of Isaiah about what it means to trust and be in a relationship with God. Reflect on times when you have trusted in the Lord for strength and where you find that you need his strength now.
31:6-7 What steps are the people to take?
The people would not listen to Isaiah (see 6:9-10). Consequently much of Isaiah’s preaching described the judgment Yahweh was bringing upon Judah. In speaking about the future, Isaiah, like all the prophets, spoke of the immediate and distant future. However it is difficult at times to determine which is in view. Both may be in view as the prophets may use their prediction of imminent judgment as a basis for speaking of a more distant (eschatological) judgment. The day of the Lord refers to both immediate (Isa 3:18; 7:18) [701 BC] and distant events (2:12, 17, 20). This feature is similar to that encountered in Jesus’ telescoped description of the events which would take place at the fall of Jerusalem and at the end of the world in Mark 13 (Matt 24 and Luke 21).
The role of Assyria: Yahweh would use Assyria as his instrument of punishment of Israel and Judah but Assyria would in turn be punished for her barbarity (10:5):
5:26-30 Assyria is not named in this graphic description of her armies. Summarise what is said:
7:17-25 What will Assyria do to Judah?
10:5-19 Note the following features: God’s use of Assyria; the intentions and arrogance of Assyria and her achievements; God’s rebuke and punishment(vv 12-19):
10:20-34 What does God promise concerning a remnant of God’s people? Why should they not fear (vv 20-27a)? Verses 27b-32 describe Assyria moving south to invade Jerusalem –comment on the situation in Israel as they advance. What will God do to Assyria (vv 33-34)?
Isaiah’s predictions concerning Assyria were fulfilled in 701 BC when Sennacherib invaded Judah and in a blood bath captured every city except Jerusalem. As Sennacherib surrounded Jerusalem and boasted of his power God struck down his army in a night (37:36-38).
We will look at a few of the many passages describing the punishment that will strike Judah and Jerusalem:
1:21-31 What will happen to Jerusalem? For what reasons?
2:6-21 What events will take place on the day of the Lord (“a day”, “that day”) in vv 11, 12, 17? What sins are condemned?
3:16-4:1 What will happen to the wealthy women on the day of the Lord (“in that day”, v 18)?
6:11-13 What will happen to the land and people?
22:1-14 Isaiah has a vision of the invasion and destruction of Jerusalem which will take place on “the day of the Lord” (vv 5, 8, 12). Verses 1-4 portray the destruction of the people (v 4) who were given over to revelry (vv 1-2a). The invasion will be a time of great confusion as the armies surround the city (vv 5-8a). The people looked to their military power for security instead of to the Lord (vv 8b-11). It was a time to turn in mourning to the Lord for help but the people devoted their last hours to mindless revelry (vv 12-14). Jerusalem was spared in 701 BC but the vision became a reality in 587 BC when Nebuchadnezzar destroyed Jerusalem.
“Let us eat and drink, for tomorrow we die.” Reflect on the attitude of ancient Jerusalem and our own culture.
You do not have to know the content of these chapters beyond in the most general way so I suggest you firstly read quickly through chapters 13-23 using McConville as a guide. Oracles concerning the nations are also found in Amos 1:1-2:3, Ezekiel 25-32 and Jeremiah 46-51. The message is that God is in control of all the nations of the earth. The messages do not only announce doom on the nations eg. there is a positive message concerning Egypt and Assyria in Isa 19:23-24. I suggest you take the time to write out this remarkable prediction about Israel’s enemies.
What is the significance of Egypt being called “my people”?:
McConville (p 19) states that chapters 24-27 should be seen as the conclusion to chapters 13-23 and not a separate unit as they broaden the focus to include God’s actions in the entire world. Again read them quickly using McConville. He comments (p 19):
"The central point is that God … shows he is God over all heaven and earth. However, it is also clear that his victory in the historical situations known to the people of the time is only a hint of his intention to bring about deeper and more long-lasting peace and righteousness in the world.”
The city of chaos (24:19) will be destroyed and a righteous city, Jerusalem, will be established (26:1-2). Death will come to an end and Yahweh will hold a banquet for all nations on Mount Zion (25:6-8).
Prominent in Isaiah’s portrayal of the future is the fate of Jerusalem and the Davidic monarchy. However his message of restoration reaches beyond a restoration in terms of anything Israel had previously known, even under David. Jerusalem will become a world centre, there will be an ideal Davidic king on the throne and the people will live in a re-created land free from all threat. (The immediately preceding discussion of chapters 24-27 noted this universal perspective of salvation for the nations as well as Israel).
Jerusalem (Zion) theology was founded on the belief that Yahweh had chosen Jerusalem as his city, it was the place where he would live and reign for ever (cf. 1 Kings 8:10-13; Ps 132:13-14). Historically this began when David brought the Ark to Zion (2 Samuel 6). Yahweh’s presence was celebrated in the Zion psalms (e.g. Pss 46, 48, 87, 132) in particular and was a major theme in the preaching of the Judah prophets in particular (Isaiah, Micah, and in the 7th century Jeremiah, Ezekiel).
Jerusalem is a central theme in the book of Isaiah. W. Dumbrell, The Faith of Israel 2nd edition (Baker: 2002, p 108) claims that Jerusalem is the overarching theme that unites the book of Isaiah. He argues this in an examination of each major section in chapters 1-66. Certainly Jerusalem is a major theme but other writers look to other themes as the major theme.
We will look at a number of passages concerning Zion noting such things as the contrast between present and future Zion, the role of eschatological Zion, the purifying judgment of Zion, the relationship between the nations and Zion.
Key Passages: 1:8-9; 1:10-17 (condemnation of the Zion cult); 1:21-28; 2:2-4; 4:2-6; 10:24-34; 29:1-8; 30:18-33; chs 31, 35; 37:21-35. It would be wise to summarise what is said in each case.
1:7-9 The scene most probably describes the invasion by Sennacherib in 701 BC when only Jerusalem was not captured. The preceding verses make it clear that this was God’s judgment for forsaking the Lord.
1:21-28 What is the present state of Jerusalem? What is the intention and result of Yahweh’s punishment?
2:2-4 Make your own comments on the future of Jerusalem on “the day of the Lord” (v2, “days to come”).
The reference in v 2 to Zion as the highest mountain refers to its exalted status as the place where Yahweh is present. In Canaanite mythology the gods were believed to live on Mt Zaphon, located to the north of Israel cf. Ps 48:2. Zion will be exalted above all such mountains when Yahweh is recognised as the only God, greater than all the gods of the nations. Zion will be a world centre for the worship of Yahweh. This is the fulfilment of God’s plan for the nations (Gen 12:1-3). Zion will be the place from which God’s truth (torah) is taken to the world which will then enjoy shalom and Yahweh will personally adjudicate in disputes between the nations. In New Testament terms the mountain is readily understood as a symbol for the kingdom of God.
4:2-6 After the judgment on the day of the Lord Jerusalem will be transformed. The picture in v 2 appears to be of a beautiful garden with bountiful fruit which the following verses indicate is a symbol of God’s renewed people (the survivors of the judgment – the remnant).
What are the transformed characteristics of the people and Jerusalem? How will God achieve that (vv 3-4)? What will be the benefit for the people as a result of God’s presence overshadowing Jerusalem? (The imagery is drawn from the cloud of God’s presence in the wilderness journeys and at Mount Sinai at the making of the covenant).
One of the distinctive emphases in Isaiah was his doctrine of the remnant. It is a double pronged teaching in that it contains elements of both judgement and hope. One of his sons bore the name “A remnant will return” (7:3). God will preserve a remnant which will inherit God’s promises after it has been purified through judgment.
Isaiah outlines both aspects of the doctrine in 10:20-23. On the one hand it carried the message that only a remnant will return. Destruction will be so widespread that only a small portion of the original number will survive (10:22-23). The positive side of this doctrine is that even though only a remnant remains it will be a righteous remnant, a people who have learnt the lessons of the past and have returned to God, trusting in him and not foreign powers for their security (10:20-21).
What do we learn about the remnant in 1:24-27; 4:2-6; 6:13?
The Future of the Davidic Monarchy: The Ideal (Messianic) King
The Davidic monarchy and Zion were inseparable in Israel’s faith and life
because the Davidic king ruled at Zion and both were chosen by Yahweh. His covenant
with David is described in 2 Samuel 7. Psalm 132 is one of the songs which celebrate
Yahweh’s choice of David and Zion. These themes are more prominent in
Isaiah and Micah than in Hosea and Amos who preached to the Northern kingdom.
The main passages are 9:2-7 and 11:1-9. Various views are held concerning their
original function and meaning but nearly all writers agree that they are ultimately
Messianic.
In these passages Isaiah looks forward to the coming of an ideal king from the line of David. This is in the context of a history of mainly corrupt kings, particularly Ahaz of his own time, one of the most corrupt kings to rule over Judah.
9:1-7 The announcement of an ideal Davidic king is made against the background of 8:19-22 which portrays a time of distress for those who turned to mediums for instruction about the present and future. The prediction of a change commences in 9:1 which states that the darkness and suffering of the Galilee region will be replaced by its exaltation “in the latter time”. Historically the suffering of the Galilee region was the result of the invasion by Tiglath-Pileser in c. 733 BC (2 Kings 15:29). Judah at this time was a vassal of Assyria and had experienced the rule of the corrupt Ahaz of Judah.
Comment on the reasons for the light (v 2), joy (v 3), freedom (v 4) and peace (v 5) the people will experience.
Verses 5-6 state that the reason for this transformation is the birth of a child, an ideal ruler. What are the qualities of this Davidic king and his reign (which will be everything that Ahaz was not)?
11:1-5 This ideal king from the line of David (the son of Jesse) stands in contrast to the arrogant kings of Assyria described in chapter 10 who were cut down as though a forest. The king will emerge as a shoot from the stump of a tree, a reference to the diminished Davidic monarchy.
What are the qualities of this king and his reign?
11:6-9 His kingdom will be marked by universal harmony (expressed in symbolic language) and knowledge of God. All peoples will know the Lord.
11:10-16 Verse 10 states that “on that day” the nations of the earth will make pilgrimage to the Davidic king, recognizing the Lord’s rule. Verses 11-16 describe the return of the people of God who have been scattered among the nations. This return is a key feature in Isaiah 40-55 which portrays it as a second exodus.
Fulfilment of the promises of the rule of an ideal ‘David’.
The fulfilment of Old Testament predictions is discussed in the material from
D Hubbard provided in the examination of Hosea. We will also consider it in
connection with the exilic prophets. What is clear is that the predictions begin
to be fulfilled in the coming of Jesus but they look beyond his inauguration
of the kingdom of God to its fulfilment at the conclusion at the end of history
(as described in the book of Revelation).
J. Bright, Covenant and Promise (pp. 107-110), discusses Isaiah 9:2-7 and 11:1-9 and their significance for Israel’s overall eschatological hope. This hope did not lie in unbroken continuity with the existing order but lay beyond the judgment that God would bring upon his rebellious people. This purifying judgment would be followed by restoration. He writes (pp 109-110):
“Isaiah’s hope of a royal redeemer is no mere recapitulation of the ideal that was laid before every king at the time of his coronation, nor did it direct men’s gaze toward a recovery of the lost glories of the past, however much the memory of David’s great achievement may have helped to give it shape. Rather, it was the expectation of a king who should come in the future (probably, in Isaiah’s mind, in the very near future) who, unlike any actual king that Judah had ever known, would fulfil the kingly ideal, and under whose just and beneficent rule all the dynastic promises would be made actual and the divine rule on earth established. And the blessed state of affairs, thus introduced, would be one that would never end. It would endure forever.
“So began that restless longing for Him Who Shall Come, the Anointed One of David’s line, the Messiah. It was a longing that would never find fulfilment on its own terms. No such king ever came to sit on David’s throne; and at length the nation fell and the eternal dynasty turned out not to be eternal. Yet hope was not surrendered, but rather was projected into the yet farther future. Still it pointed men out ahead, beyond frustration and despair, beyond BC and all the possibilities of BC, until, at the turning point of the years and the end of all BC, it found (so Christians affirm) a yet greater fulfilment: ‘To you is born this day in the City of David a Savior, who is Messiah (Christ) the Lord’ (Luke 2:11).”
J. Bright, Covenant and Promise (SCM: 1977, pp 111-118).
This is an excellent discussion of Micah. The first few pages deal with the relation between the Mosaic-Sinaitic covenant and the Zion-Davidic traditions and how they are used by the prophets. Work through this carefully as it is relevant also to your understanding of Isaiah, Amos and Hosea. For reasons which are not clear the chapter heading refers to the 7th century. Despite this Bright goes on to speak of Micah as an 8th century prophet.
If you have a copy of LaSor you might look at his brief treatment of Micah. Bright, A History of Israel, has a brief section on Micah (pp 293-294).
Our only information comes from his book and a passing reference in Jeremiah 26:18-19. His name means “Who is like Yah(weh)?” Moresheth is in Judah west of Jerusalem near Philistine territory.
Using the evidence in v 1 and the chart from McConville, note the reigns of the three kings and fix some limits for the period of his preaching.
The evidence indicates he saw the fall of Samaria in 722 BC and the Assyrian invasion of Judah in 701 BC (which would have affected his home town). This makes him broadly contemporary with Isaiah, say 735-700 BC. He directed his messages to the capitals of Israel and Judah and appears to have been located in Judah.
Micah is one of the few prophets quoted in another prophetic book of the Old Testament. About 100 years later Jeremiah was under attack and the prophecy of Micah was quoted in his defence (Jeremiah 26:16-19, compare Micah 3:12).
This is the same as for Isaiah, particularly the Assyrian invasion of Judah in 701 BC.
Micah is the shortest of the four books we consider here (which is probably a relief to you after the great amount of material in Isaiah 1-39). A distinctive feature is the alternating notes of judgement and grace. The structure is complex and reflects a strong literary and thematic arrangement, highlighting the two elements in Micah’s preaching. On the surface the two might seem not to be compatible but as J Bright (Covenant and Promise, p 118) observes, “the arrangement … shows that its collectors saw no essential disharmony between a judgement by the terms of the Sinaitic Covenant and a further future secure in God’s eternal promises to David”. To this we might add God’s promise concerning Zion.
As we read Micah we need to recognise that the literary arrangement had its origin in a later period with its purpose for the people of that time. Micah, like Isaiah and Hosea, would not have preached alternating messages of judgment and salvation as we now read them for as this would have caused great confusion for his hearers.
Various proposals are suggested for the structure. It is agreed that chapters 6-7 are a unit but there is disagreement whether chapter 3 belongs with chapters 1-2 or 4-5. LaSor structures the book around the call to listen in 1:2, 3:1 and 6:1. This is the view of B. Waltke, “Micah”, New Bible Commentary. 21st Century Edition (IVP: 1994, p 823) whose outline is broadly:
1:2-2:11 Judgment of Samaria and Judah and the oppressors of the poor 2:12-13 Hope – preservation of a remnant 3:1-12 Judgment of Jerusalem and its corrupt leaders 4:1-5:15 Hope – an exalted Jerusalem (4:1-13); an ideal Davidic king (5:1-6); a remnant ruling the nations (5:7-9); the end of idolatry and punishment of the enemy nations (5:10-15). (There is some ambiguity over the interpretation of 5:10-14). 6:1-7:7 Judgment of the wicked in Judah for violating the covenant 7:8-20 Hope – restoration by a compassionate God
Micah has some obscure passages and is not as easy to follow as say Amos. Read it through making use of this outline and the notes below. The threat of Assyria is constantly in the background.
Micah does not say as much about the idolatry as Hosea or Isaiah. He is more like Amos, emphasising the oppression and injustice which had destroyed Judah’s society.
1:7 The idolatry of Samaria as described as prostitution (cf. Hosea).
2:1-5 What is happening to the land and homes of the poor? What are the attitudes of those who do this? What will happen to the land they have stolen (vv 3-5)?
2:6-11 What is the attitude of the oppressors to Micah’s message?
3:1-3 What is the oppression being presented by these graphic images?
3:5-11 How have the leaders betrayed their responsibility? What does Micah say about his role as a prophet (v 8)?
6:1-5 Israel (as a whole, not just the northern kingdom) is taken to court and creation is called as witness. What had God done for Israel? What was the accusation?
Micah has identified the problem underlying the corrupt actions of the people – they have no sense of gratitude for God’s goodness to them. Hosea would say that that the people do not know God. Micah exposes their inner emptiness in 6:8. J. Bright, Covenant and Promise (p 115) calls it “crimes against grace”.
What does Amos say in 2:9-11 along the same lines? What do we need to do to maintain our gratitude for what God has done for us in the person of Jesus Christ?
6:9-12 What are the sins destroying society?
7:1-7 What is the state of the society which causes Micah so much distress?
6:6-8 Micah’s Criticism of the Cult: Against the background of the covenant unfaithfulness we have observed, Micah joins with Amos, Hosea and Isaiah in stating that the sacrifices of such people were of no value or effect. If they wished to offer God acceptable worship they had to be in a right relationship with him and each other as defined in the covenant requirements. What does 7:7 add to this?
1:2-9 How is God’s coming described? What will happen to Samaria (destroyed in 722)?
1:10-16 describes an attack on Jerusalem with the enemy approaching from the west, capturing town after town in Judah (vv 11-12) until they arrive at the gates of Jerusalem (v12). Jerusalem mourns as her people go into exile. It is not clear which attack is in mind, suggestions being the attack in 734 BC by the coalition of Israel and Aram in the time of Ahaz or more likely Sennacherib’s invasion in 701 BC.
3:11b-12 The people of Jerusalem believed they were secure because of God’s presence in the Temple, despite the corruption of the leaders (vv 1-11a). Micah said the city would be completely destroyed. (History reveals this was in 587 BC, long after his time).
6:13-16 What will happen to the wealthy as a result of the behaviour of vv 10-12?
Micah portrays a future similar to Isaiah, making use of the Zion and Davidic traditions. God will preserve a remnant, bringing them out of exile, and they will live in the restored Jerusalem. Through them he will continue to work out his saving purpose.
2:12-13 Historically, the remnant here is probably the survivors of the invasion by Sennacherib when the Lord destroyed his armies as they besieged Jerusalem. LaSor (p 273) comments that in its present context it functions as a sign of eschatological hope for later readers.
4:6-8 “On that day” the Lord will bring the remnant back from exile from Babylon to a Jerusalem whose dominion has been restored (the exile took place in 587 BC and the return in 538 BC.)
5:7-9 The remnant of God’s people will be victorious over those seeking to destroy them (instead of suffering at the hand of their enemies, particularly Assyria).
The Pre-eminence of Jerusalem
4:1-4 Zion will be a centre of peace and world worship. See the discussion in
Isaiah (2:2-4) where the same oracle is found. Micah, like Amos and Isaiah,
is declaring that God’s redemptive purpose is universal, embracing all
those among the nations who will worship him.
4:6-8, 13 See the comment on vv 6-8 above. Verse 13 develops what is said in v 8 regarding Jerusalem’s dominion.
The Reign of the King from Bethlehem
5:2-5a Verse 1 describes a siege (of Jerusalem) and the humiliation of the
king, perhaps a reference to the Assyrian siege in 701 BC. In contrast to
this God will raise up a king from the line of David. Ephrathah is associated
with Bethlehem, David’s birth place. Verse 3 points to a time of waiting
before the king will come.
What are we told about the king and what his reign will bring to the people (in contrast to the turmoil of the 8th century)?
Note: Matthew (2:6) reveals that at the time of Jesus, Micah’s oracle was one of the Old Testament predictions which was fuelling Messianic expectations.
7:8-20 The book concludes with an extended salvation oracle.
What is said about the following: the reversal of the present situation (vv 8-10); the return from exile (vv 11-13); the life hoped for under Yahweh their shepherd (vv 14-15); the nations who have opposed God’s people (vv 16-17)?
Verse 17 describes the terror of the nations when confronted by the wonders God performs (v 16). They will be humbled and it appears that they will bow in worship of the Lord.
The final word (vv 18-20) is almost a benediction in its description of the merciful character of God. It is introduced by a word play on the name of Micah (“Who is like Yahweh?”). The answer is “No one” - God is unsurpassed in his compassion and because of that he will forgive the sins of the remnant who have been unfaithful to the covenant relationship. Because of that mercy he will fulfil the covenant promises made with Abraham and with Israel.
W. Dumbrell, The Faith of Israel. Second edition (Baker: 2002: p 213) writes: This prophecy of Micah … breathes the passionate conviction of a man who, in his own town gates of Judah, has witnessed much of the social inequities and the partialities in leadership to which he refers. He offers no new solutions for them, and his message is still the unpalatable prophetic conviction that offences against the covenant will be responded to with appropriate punishment. Unlike his contemporary, Isaiah, he offers no reassurance of the inviolability of Zion. He relies greatly, however, upon the character of Yahweh, recognizing that Yahweh will preserve Israel in spite of herself, although judgment from Yahweh will come. Yahweh’s commitment, given to Israel’s forefather Abraham, will finally be translated into the reality of Yahweh’s rule over a purified remnant people from Zion, and the order of creation will be affected.”
“ He has told you, O mortal, 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 5:8)
In the light of your study of the four prophets outline what you think they would agree on that this meant in practical terms. It will then be helpful for you to write your own statement of what it means for a Christian in a local and world context. Note several examples of ‘doing justice’ your own church is involved in or could be involved in.
What traditions and emphases did Isaiah and Micah share in their preaching to Judah in the South? How did they see the future?
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