Micah, Book of

    The dominant theme of Micah’s prophecies is rebuke and restoration. The book is structured around the [549] thrice occurring admonition to hear/listen (Mic 1:1; 3:6; 6:1), with each major section being organized along similar, though not identical, lines: warning, oracle of judgment and salvation oracle.

    Chapters 1–2 and 6–7 show the clearest systematizing of the pattern: the double warning of Micah 1:2–7 (court setting) and Micah 1:8–16 (lament), followed by a woe oracle (Mic 2:1–5) and succeeding oracles of judgment (of disputation, Mic 2:6–11) and salvation (Mic 2:12–13) being paralleled by the double warning of Micah 6:1–8 and 6:9–16, followed by a woe oracle (of lament, Mic 7:1–7) and succeeding oracles of judgment (Mic 7:8–13) and salvation (prayer, Mic 7:14–17; hymn, Mic 7:18–20). The central portion is less standardized. Although the section opens with the usual double warning (Mic 3:1–4, 5–7) and is followed by oracles of judgment (disputation, Mic 3:8–12) and salvation (Mic 4:1–5), thereafter there is a recurring intertwining of messages of judgment and deliverance (Mic 4:6–13; 5:1–5a; 5:5b–9; 5:10–15) built around the remnant theme (Mic 5:8).

    Micah’s use of language is predominantly what Northrop Frye terms demotic (the language of everyday speech). His is the tongue of the common man, his imagery that of everyday life. He speaks of birth and death (Mic 4:9–10; 5:2–3; cf. 3:2–3), of horses and chariots (Mic 5:10), and cities and countries (Mic 7:12), of temple worship together with its idolatry, witchcraft and prostitution (Mic 1:7, 8; 5:12–14; 6:6–7) and of the destruction and captivity of warfare (Mic 1:9–16; 3:12; 5:10–13, 15; 6:16; 7:8–13). Especially to be noted is the injustice of society (Mic 2:6–11; 3:1–3; 6:9–12; 7:4–6) and its leadership at every level (Mic 2:1–2, 6, 9–11; 7:3). In all of this may be noted the added touch of pathos in the prophet’s own agony of heart: “Because of this I will weep and wail; I will go about barefoot and naked. I will howl like a jackal and moan like an owl” (Mic 1:8 NIV). The sentiment is clear: injustice must be overcome with justice, mercy and a humble walk with God.

    Underlying the whole of Micah’s prophecies is a pastoral tone. His allusions are alive with the sights and sounds of the natural and agrarian worlds. He calls attention to mountains (Mic 1:3–4; 3:12; 6:1–2; 7:12) and valleys (Mic 1:4, 6); to sunset and darkness (Mic 3:6); to earth, sea and rushing water (Mic 1:4; 7:12, 13, 19); to showers and dew on the grass (Mic 5:7); to fields and houses (Mic 2:2; 3:12); to plowshares and pruning hooks (Mic 4:3); to the planting of olives and grapes (Mic 1:6; 6:15), the gathering of summer fruit, and the gleaning of vineyards (Mic 7:1), and sheaves gathered on the threshing floor (Mic 4:12–13); to briars and thorn hedges (Mic 7:4); and to such creatures as the jackal and the owl (Mic 1:8) and the snake and crawlers (Mic 7:17; see ANIMALS).

    Micah’s language and subject matter are often presented in a rich kaleidoscope of literary features. Among the many that may be noted are simile (Mic 1:8; 2:8, 12; 3:12; 4:10; 5:7, 8; 7:1), metaphor (Mic 2:13; 3:2–3; 5:3, 4; 7:8, 9), anthropomorphism and anthropopassionism (Mic 7:18–19), apostrophe (Mic 4:11; 6:3–5; 7:8, 10, 15–17), diatribe (Mic 3:11), hypocatastasis (Mic 4:8) and rhetorical question (Mic 2:7; 4:9; 6:7, 8, 10–11; 7:18a). One such feature, best appreciated in the Hebrew text, is the combination of assonance and alliteration in Micah 1:10–16. For example, “In Beth Ophrah [house of dust] roll in the dust” (Mic 1:10 NIV).

    Several key themes run through the book. Especially important are those of the mountains as scenes and witnesses of God’s activities (Mic 1:4; 3:12; 4:1–2; 6:1–2; 7:12), the remnant (Mic 4:6; 5:8), and the restoration of God’s people (Mic 4:1, 6–7; 5:10; 7:7–15; cf. 2:12–13). Above all, God is seen to be Israel’s king who, though he may have to chastise and correct his people, will yet restore and rule over them in power, and in an era of great peace and prosperity (Mic 2:13; 4:1–5, 6–8; 5:2–4; 7:11–12, 18–20).

    Also to be emphasized is Micah’s free use of well-known motifs such as the call/answer motif (Mic 3:4), the hidden face (Mic 3:4, 7) and the vine and the fig tree (Mic 4:4). Particularly crucial is that of the shepherd (cf. Mic 5:5–6). The motif of God as shepherd to Israel his flock serves as a prominent feature of the salvation oracles. It is the Good Shepherd who will gather the chastised, scattered sheep and bring them to safe pasture and fold (Mic 2:12–13; 4:6–8). Accordingly, the prophet has confident hope (Mic 7:7) that though he must pronounce Israel’s present judgment, he can also declare God’s forgiveness (Mic 7:18–19) and abundant provision (Mic 7:14) in accordance with the age-old provisions of the Abrahamic covenant (Mic 7:20). Rebuke thus becomes the channel of restoration and ultimate blessings.
    See also PROPHECY, GENRE OF; RESTORE, RESTORATION.