Micah 3:1
Heads of Jacob – those prominent in civil life
Rulers of the house of Israel – governmental personnel
In the ancient near east, rulers were often spoken of as shepherds. There was, therefore, a sense that the ruler had some responsibility for the welfare of their people. But Israel’s leaders did not protect the people, making it easy for land-grabbers and other oppressors to make their lives miserable.
Micah has a clear and unshakeable belief in justice and righteousness. Amos who lived earlier (and 20 miles from Micah’s home) had the same emphasis. Micah applies it here specifically to people in leadership.
See Amos 2:6-7; 5:7, 10-11, 15, 24; 8:4-7 for similar themes of justice
Note, in the verses from Amos that the gate is the place of public meeting and anyone who lifts a voice in protest at the treatment of the poor is met with hatred and abhorrence.
Micah 3:2b-4
These graphic, almost savage verses, express Micah’s deep outrage at what is happening to the poor. Micah here continues his prophecy of equitable punishment. They “cry” to the Lord – that is they will pray. But since they gave no help to the people, they will receive none.
Those who were exploiting the poor and practicing injustice still considered themselves to be religious and likely thanked God for their bounty. But God’s opinion is not the same as human opinion. Those who practice injustice are not faithful to God, who (in Micah’s human terms) cannot bear to “look” at people (hiding of face) who make religion into a perverted mockery.
Micah, along with Amos and other prophets, see religion as something that doesn’t stop with rituals, but must be present in daily activities.
Micah 3:5
In the previous verses, it is the official leaders of the people that Micah targeted. Here he turns to the men of the prophetic guilds. They would cry “peace” when it profited them. Jeremiah experienced the same. In his book he speaks of those who treat the wounds of the people with callous disregard saying peace when there is no peace. (see Jeremiah 6:14; 8:11)
Because their words had influence, Micah saw the seers, etc. as particularly guilty. When it profited them, they gave comforting words. But if someone couldn’t afford to pay them, or refused to do so out of principle, they took vengeance. Therefore, Micah speaks a dark word against them.
Micah 3:6 –7
Cover their lips – One scholar says this might refer to putting their beards up over their heads to hide their faces out of shame. Another notes that covering the lips is a ritual of mourning. Note that in standing against their profiteering, Micah must have made himself a target as well. He strengthened himself through the Spirit of the Lord and his passion for justice.
Micah 3:8
Biblical prophets did not practice “humility” in the sense we think of it today, but had to defend themselves against opponents by asserting their status as authentic speakers of God’s word.
Issue to think about: Today we hear many competing voices that claim to speak for God – How do we distinguish between them?
Micah returns to the leadership of the people in verse 9 and speaks more about religious leaders.
Micah 3:9-11
Zion is a poetic variation for Jerusalem. The American Heritage dictionary defines it variously as the Jewish people or the Jewish homeland as a symbol for Judaism. Can also be a place or faith community that is devoted to God or an idealized community. One rousing chorus sings: “We’re marching to Zion, beautiful, beautiful Zion... – probably in the hymn it stands for the idealized community.
"Zionism” refers to a plan or movement of the Jewish people in the diaspora (dispersion) to return to Palestine. This is a post-exilic concern, not connected with Micah’s time. His passion is for the fact that “Zion” is filled with injustice, neither religious nor idyllic.
The corrupt society in that century is seen through the eyes of Micah and other prophets, Isaiah, Amos and Hosea. Here the specific corruption Micah targets is bribery. The leaders are so corrupt that they can be bribed, its priests are also motivated by money as are the professional prophets.
However, people are unaware that they are offending God. They believe God is with them and disaster cannot fall upon them.
The fourth chapter begins a section that most scholars seem to regard as not by Micah. Micah has gone through phases of scholarly interest. One was to try to identify those portions that were definitively Micah’s. Another was to identify the historical settings. One scholar says now that the trend is to look at it as a whole, to understand the vision of the later editor that put the various portions together. Scholars say that 2-4 authors might have had a hand in this section of Micah. There seems to be parallels with Isaiah 40:1-11 (probably also a different writer from Isaiah 1-39 and sometimes referred to as Second Isaiah.)
The vision represented in chapter 4 is not an “end-time” age. That idea only developed in the 2-3 centuries before the birth of Jesus. Micah’s vision is within history for a time coming when all people will follow God. It isn’t idyllic in the sense that there will be no disagreements, but the disputes will not be violent. The author moves from national images to the individual life.
In literary terms, note the poetic form or parallel synonyms.
The fourth chapter of Micah, verse 1-4 are almost a duplicate of 2:2-4. One scholars scholar suggests that neither Isaiah nor Micah originated this oracle, but that it was generally known, and the editor could draw upon it.
Jerusalem here is not the scene of political domination, but of spiritual truth. Beyond this, envisioned is a world where no one practices domination.
Micah 4:5 is an interesting statement in the midst of the vision.
Some scholars have suggested that this verse was inserted as a statement by someone who thought the preceding was an unrealistic dream. (i.e. he/she was saying, Oh, well, other nations will worship other gods, but we’ll stay faithful). One commentary says it is a flat contradiction of the first four verses in the chapter. This scholar asserts that the verse is saying that paganism is proper for pagans and that Yahweh is for Israel alone. It is true that there was a division of thought amongst the people of Judaism. Some believed that the news of God should be shared with the nations, others believe their faith was to keep for themselves. Christians likely have a bias for the first position (sharing/witness). Jesus was clearly of the school that the news of God should be shared.
A question could be raised as to what the author intended verse 5 to be saying. Is it possible that the author was stepping into the “present” and referring to Israelite calling to remain a light to the nations? In other words, saying ‘this sounds unrealistic, this sounds too good to be true, but it’s God’s promise and in the meantime, we’ll be faithful’?
Other ideas?
Looking Ahead:
Micah 4:6- - has subtle differences from 1-4. Jerusalem becomes less of a center from which God will instruct a peaceful world, but the core of a mighty nation.
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