BOOK OF MICAH: COMMENTS WITHOUT COMMENTARIES

If one were asked to present a lesson on a particular book in the Bible (or chapter in that book), the most logical place to go for information would be a commentary on that particular book. But I often like to first purposely avoid such commentaries and search elsewhere for my material. That way, I always run into unexpected facts or applications that I never would have come across otherwise. And it tends to add interest to my presentations. So as an example, here are some insights I found concerning the book of Micah mainly by consulting the Scripture index at the back of some books in my library.

Micah 1:1,3 The article on the city of Lachish in the Dictionary of Old Testament Historical Books notes that the fact this verse associates that city with chariots may identify the large excavated open area behind the palace with a place for military training and parades.

Micah 1:8 “Making the prisoners go barefoot served the practical purpose of preventing escape and of providing loot for the victors...The prophets wandered about barefooted, vividly acting out the inevitable fate of those destined for captivity.” Also see Isaiah 20:2-4. (Dictionary of Biblical Imagery)

Micah 1:10 “The reader must be attentive to the effect of the message not only on mind and eye but also on ear and heart. Thus readers of Micah 1:10-16 will fail to appreciate the full force of the prophet's words unless they understand something of the play on sounds and meanings in the words of judgment (e.g. 'In Beth Ophrah [house of dust] roll in the dust' ['apar], v. 10).” (A Complete Literary Guide to the Bible)

Micah 3:3b “The Hebrew text has k'sr, 'as,' so that we would render:

        And they break (them) in two as in the pot

        And like flesh in the midst of the cauldron.

That is not impossible, but as poetry it limps and the parallelism is imperfect. What has apparently happened is that k'sr was written accidentally for ks'r, which means 'meat' or 'flesh.'” Thus, NRSV renders these lines as:

    and chop them up like meat in a kettle

                                like flesh in a cauldron.

(Divine Commitment and Human Obligation, Vol. 1)

Micah 3:5-11 “In 1 Sam 9:7 Saul expresses his concern that he has no present to give the prophet Samuel in the upcoming meeting, suggesting that giving a gift to a prophet was a common courtesy. This courtesy suffered abuse throughout Israel's history (also in Jer 6:14; 8:10).” (New International Dictionary of Old Testament Theology and Exegesis, article on “gift”)

Micah 4:3 The later prophet Joel (3:10) takes Micah's familiar prophecy of peace (“they shall take their swords and turn them into plowshares”) and turns it on its head. (The Literary Guide to the Bible)

Micah 4:9-5:4 Payne sees a pattern of progressive predictions in these verses as follows:

    4:9          fall of Jerusalem in 586 BC

    4:10a     Babylonian exile

    4:10b     Persian restoration

    4:11-13 Maccabean victories

    5:1       fall of Jerusalem in 63 BC

    5:2-3a  birth of Christ

    5:3b    conversion of the Gentiles

    5:4      Messiah's millennial rule

(Encyclopedia of Biblical Prophecy)

Micah 4:10 Concerning the word translated “burst forth”:

“the word appears with uncertain meaning in a context describing the sorrowful birthpangs of daughter Zion as she faces captivity...Driver suggests the translation 'heave' for this passage, which he sees as consistent with the basic sense of the root, viz., to strain to the point of bursting. Some scholars emend gohi here to g'i, scream. Micah's metaphor may intend the coming captivity, which like childbirth may be the painful means of the nation's new birth.” (NIDOTTE, Vol 1)

Micah 5:2b “The Old Testament, on a few occasions, contains a few texts that may suggest some inkling of messianic preexistence and thus messianic deity.” Thus, “His goings are from long ago, from the days of eternity.” “The temporal expressions, however, may refer to the Messiah's continuity with the line of David...” (Hidden But Now Revealed)

Micah 5:2-4 “Since the current Davidic kings were associated with Jerusalem, Micah, like Isaiah, may here be foretelling the rejection of the present Davidic line in favour of a new 'David.'” (New Dictionary of Biblical Theology)

Micah 5:10-15 “The only possible interruption of the good news of this section [chapters 4-6] is the prediction of coming destruction upon military installations and idolatry...and this most likely should be directed to the nations..., not Israel, and therefore represents yet more good news.” (The Literary Structure of the Old Testament)

Micah 6:6-8 “Two different and opposing kinds of false claim are made about this text. Some readers see the text as refuting all external, ceremonial religion in favor of a totally internalized faith response to God. Others argue that essential religious acts focus solely on issues of justice, mercy and humility.” The author concludes that “this passage is more than just an ethical or cultic substitute for all inventions of religion posed by mortals. It is duty, indeed, but duty grounded in the character and grace of God.” (Hard Saying of the Bible)

Micah 6:8 “That humanity's good requires people to act justly and love mercy may or may not be common sense. But the invitation to 'walk humbly with your God,' if accepted, sets people on a path where common sense itself...may have to be surrendered if we are to reach our ultimate good.” (Dictionary of Scripture and Ethics)

Micah 7:3 “The Hebr literally has 'on the evil (their) hands to do good' which ...apparently means that they are out to do evil though they appear to want to do good.” (Old Testament Translation Problems)

Micah 7:16-17 demonstrates “the lesser role of the Gentiles in the millennium.” (The Millennial Kingdom)

Micah 7:18 “The mercy of God proclaimed by all the prophets will be shown to the remnant [of Israel].” (Dreams, Visions and Oracles)