Micah 1
FROM verse 1 it is seen that this prophet served God in the land of Judah at the same time as Isaiah, but beginning later, for Isaiah 1:11The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. (Isaiah 1:1) includes an earlier king, Uzziah, the father of Jotham, whose long reign ended with his death in B. C. 758. “Morasthite” means an inhabitant of Moresheth, a town in the west of Judah, in which section the other places mentioned in verses 10-16 were found.
The prophecy of Micah has been called a key to the much more extended book of Isaiah, since it has largely the same character, though again differing, so as to have a character of its own. Both tell of the Messiah’s coming and rejection, and as we shall see, Micah contains important details of prophecy found nowhere else.
There is always a divine purpose (which will repay prayerful study) in the names by which God is spoken of in His Word, and as three names are used in verses 2 and 3 it may be appropriate to remark that “the Lord GOD” (the Lord Jehovah) combining His Old Testament name of relationship with man and particularly with Israel, with one telling of lordship, of authority and power, is associated with the judgment of the rebels against Him, whether of Israel or of the world at large. “The LORD” is the translator’s usual substitute for “Jehovah” in the Old Testament, and is not the same as “The Lord”. “Jehovah” is the name used generally in the book of Micah, “Lord Jehovah” being used but once, “Lord” twice, and “God” ten times (in chapters 3 to 7).
It is because of the transgression of Jacob, and for the sins of the house of Israel, that God will come forth, —because His people have left Him no testimony in the earth (except a false one). He must render a testimony, therefore, to Himself, and in view of that, all the sins of the Gentiles must be judged.
Samaria and Jerusalem, respectively the seats of government in the kingdoms of Israel and Judah, were the chief places of departure from God; Samaria the worse of the two, devoted to idolatry, was to be made a heap of ruins, and its idols beaten to pieces, the idol gifts burned with fire.
Verses 8 to 16 speak of the coming- of the Assyrian enemy which was to overthrow the ten tribes and carry them off to captivity in the east, and to menace Judah, even to the gate of Jerusalem. (See the parallel passage in Isaiah 10:28-3428He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages: 29They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled. 30Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth. 31Madmenah is removed; the inhabitants of Gebim gather themselves to flee. 32As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. 33Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. 34And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. (Isaiah 10:28‑34)). In both cases the events connected with the Assyrian invasion are used to introduce the scenes of the last days which are yet to be enacted—for the Assyrian will reappear as the king of the north, the last enemy of Israel to be dealt with at the beginning of the Millennium.
ML 03/28/1937