We continue this week with another plunge into the vast waters of Israel’s prophetic tradition, this time with Micah. Prophesying during the reigns of Jotham, Ahaz and Hezekiah, Micah would have seen the Northen Kingdom’s capture by Assyria and its partial exile to the towns of the Habor River. Yet as a prophet of the Southern Kingdom, Micah’s message seeks to shatter the complacency of Israel’s smug sister.

‘What is Jacob’s transgression?’ he asks. ‘Is it not Samaria?’ (1:5) ‘Oh yes’, all the people of Judah agree. Israel have brought this judgement on themselves. Samaria (their capital) is like a blot on Israel and has undergone the proper judgement. ‘What is Judah’s high place?’ he continues. ‘Is it not Jerusalem?’ ‘What!?’ they exclaim! ‘How dare you insult the House of the Lord?!’

Micah is a collection of prophetic challenges to a complacent people. Judah should not expect to escape calamity; Samaria’s incurable wound has reached even to Jerusalem (1:9). But the people prefer to hear good news: ‘If a liar and deceiver comes and says, “I will prophesy for you plenty of wine and beer,” he would be just the prophet for this people!’ (2:11) And the leaders of Judah are accused of injustice; tearing up the nation like cannibals round a pot (3:2-3).

‘Jerusalem,’ therefore, ‘will become like a heap of rubble, the temple hill a mound overgrown with thickets.’ (3:12) Israel’s glory; the pride of Judah will fall; failed and naked among the nations.

The people stand in silence. Shocked. This is impossible. Samaria, the recalcitrant rebel maybe. But Jerusalem? What of the covenant with David? What of his people and their land? Isn’t this what Yahweh has established? Why would he destroy it?

‘In the last days’ continues Micah, ‘the mountain of the Lord’s temple will be established as chief among the mountains; it will be raised above the hills, and people will stream to it…Writhe in agony, O Daughter of Zion, like a woman in labour, for now you must leave the city to camp in the open field. You will go to Babylon; there you will be rescued.’ (4:1, 10) There is hope, joy even, for the future, but the immediate reality is pain. Judah has no choice but to push through.

But there is a bigger plan to this, Micah presses. ‘Now many nations are gathered against you. But they do not know the thoughts of the Lord; they do not understand his plan, he who gathers them like sheaves to the threshing-floor. Rise and thresh, O Daughter of Zion, for I will give you horns of iron; I will give you hooves of bronze and you will break to pieces many nations.’ (4:11-12) Judah will judge her enemies; her exile will only be temporary, her restoration glorious and strong.

This theme continues through chapter 5. The people of Jacob will rule Assyria! The remnant of Jacob like unconquerable dew; like a mauling lion. ‘Your hand will be lifted up in triumph over your enemies’ (5:5-9). The internal enemies of the ‘remnant’ will also be destroyed: witchcraft, carved images, Asherah poles, cities of unjust power. In short, ‘I will take vengeance in anger and wrath upon the nations that have not obeyed me,’ including Judah! (5:10-15)

By the end of Micah, the Lord’s case is made, his warning given. Judah will fall to her enemies. Yet ‘the day for building your walls will come…Nations will see and be ashamed…they will turn in fear to the Lord our God.’ (7:11, 16-17) God will pardon the sin of the remnant of his inheritance, not staying angry for ever, staying true to Jacob, showing mercy to Abraham (7:18-20).

Does Micah bring judgement, or does he bring hope? To a complacent people his message undermines everything they believe about their predicament, or lack of it. Yet his promises, albeit to the ‘remnant’ – Israel’s pure grain, rid of the chaff – are of grander glory still. To the smaller, weaker kingdom, these ‘last days’ images are exciting. The people of Yahweh ruling Assyria. That’s some vision!

Of course, Micah was wrong and the national glory of Israel was never restored; she continued in occupied territory, living under foreign rule. The great leader of 5:1-5 represented for the Israelites a Messianic hope, a great military leader who could bring all that was written here to pass. Over time, however, it became a central Christian image of Jesus the Christ (Messiah), whose interest in national status was scant, but whose life brought a different part of Micah to the fore.

As the Lord makes his case against Judah, Micah asks, ‘With what shall I come before the Lord? Shall I come with young calves, thousands of rams, rivers of oil?’ The answer: ‘He has showed you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.’ (6:6-8).

This simple phrase rings out over the surrounding tirade. Even over national pressures and judgement, glory or shame, the people of Yahweh are those who live by this code. At least that is the Christian reading. It takes some finding, so intense is the vision of national glory, but like many parts of Scripture, once the still small voice of God has implanted its quiet word it rages like wind, shatters like an earthquake and burns like fire.

Questions for reflection:

1. What do you hope for? Put another way, what reward keeps you going? Early retirement? Good school grades? Well-adjusted children? New car? Change?

2. How does your hope reflect the phrase ‘to act justly, love mercy and walk humbly with your God?’ How could it?