Micah - Who is Like the Lord? - Pt 8

 

Therefore he shall give them up until the time when she who is in labor has given birth; then the rest of his brothers shall return to the people of Israel. And he shall stand and shepherd his flock in the strength of the LORD, in the majesty of the name of the LORD his God. And they shall dwell secure, for now he shall be great to the ends of the earth. And he shall be their peace. When the Assyrian comes into our land and treads in our palaces, then we will raise against him seven shepherds and eight princes of men; they shall shepherd the land of Assyria with the sword, and the land of Nimrod at its entrances; and he shall deliver us from the Assyrian when he comes into our land and treads within our border. (Micah 5:3–6 ESV).

 

Our reading today is actually the final prophecy concerning the coming of Jesus. We saw last week that the birth would take place in Bethlehem. We should begin with the original context of the prophecy in order to interpret the text fully. Remember that Micah prophesied during the second half of the eighth century and the first decade of the seventh century (ca. 750 BCE), a time of great moral decline in the history of Judah and Israel. The poor were oppressed and some priests were sexually promiscuous. Because of such debauchery, God sent Micah to prosecute the covenant, that is, to convict His people of their violations. During this period, the people were told that the covenant curses would fall on them, finally culminating in exile to Assyria and Babylon (cf. Leviticus 26:27–33; Micah 4:10). In fact, the Assyrian king Shalmaneser V (and his successor Sargon II) captured Samaria, ending the northern Kingdom of Israel. As a result the Assyrians deported tens of thousands of Israelites, resettling them in Halah, along the Habur River, and in the cities of the Medes. This gave rise to the biblical account of the "Ten Lost Tribes"

 

We should also remember that this was not the prophet’s final word. Though judgment would fall, Micah in today’s passage says a ruler born in Bethlehem will redeem a faithful remnant (vv. 2, 7). As we have already seen, Bethlehem is the city from which David came (cf. 1 Samuel 16:1–13), which informs us that Micah is talking about a Davidic king. The Messiah will come to lead the people out of exile and back to their land where they will be sheltered from their foes.

 

Jesus was born in Bethlehem while His people suffered under the hands of occupiers. Aside from being David’s birthplace, Bethlehem in Hebrew means “house of bread,” providing a fitting place for the Bread from heaven to become incarnate (cf. John 6:22–59). Micah’s prophesy of the king also speaks of Him having an origin “from old” and “from ancient days” (v. 2). This hints at His divinity, a truth more clearly revealed in the New Testament (cf. John 1:1–18).

 

Bethlehem was tiny and seemingly insignificant (v. 2). Yet, the Lord chose to reveal His glory and salvation in this village, not a mighty city (cf. Luke 2:1–20). Needless to say, this is a perfect image of Jesus’ character. God often fulfills His purposes through those things man has forsaken (cf. 1 Corinthians 1:18–31).

 

God’s often uses what the world deems insignificant or unlovely. Across the world, His kingdom is spread by ordinary people who will probably never be famous or remembered in the history books of men. Yet, those who know Christ are remembered by God and are the most significant people of all in His eyes, the only eyes that really matter. Each one of us, famous or not, can be used by the Lord in mighty ways.

 

Micah - Who is Like the Lord? - Pt 7

 

Now muster your troops, O daughter of troops; siege is laid against us; with a rod they strike the judge of Israel on the cheek. But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. Therefore he shall give them up until the time when she who is in labor has given birth; then the rest of his brothers shall return to the people of Israel. And he shall stand and shepherd his flock in the strength of the LORD, in the majesty of the name of the LORD his God. And they shall dwell secure, for now he shall be great to the ends of the earth. And he shall be their peace. (Micah 5:1–5 ESV).

 

In 1865, the year the Civil War ended and President Lincoln was assassinated, themes of peace and quiet would probably have been welcome to Americans. In that year, the Rev. Phillips Brooks took a trip to Israel and saw Bethlehem and its surrounding fields on Christmas Eve, which eventually inspired him to write the Christmas hymn, O Little Town of Bethlehem. He had ridden on horseback through the fields around Bethlehem, and attended the Church of the Nativity on Christmas Eve. At that time, Brooks was rector of Holy Trinity Episcopal Church in Philadelphia. This hymn was probably inspired by this journey, but Brooks did not complete the hymn until 1868. That year, he commissioned a tune for it from his church organist so that it could be sung at the Sunday school service at his church for Christmas on December 27, 1868. It was originally written in five stanzas, but the fourth is usually omitted. The hymn focuses on the relative silence of the birth of Christ – Bethlehem was just a little town, and only a few people paid attention to the event. The heraldic chorus of angels is minimized in the lines:

 

“While mortals sleep, the angels keep

Their watch of wondering love.”

 

The final stanza is a prayer that Christ would come and transform our lives.

In contrast to some other Christmas hymns that emphasize the glory of God as seen in the grand chorus of angels, Brooks focuses on the quietness of Christ’s birth, and how little the larger world paid attention. The final stanza is a prayer that Christ would come and be present with us. This is the revelation that Micah is giving to Judah. It is their hope, yet to come, but guaranteed by the very word of God Himself!

 

It is our hope, already past and yet continuing to have the effect of our redemption and ultimate victory over every would be oppressor! Take hope today! Jesus is risen!

 

Micah - Who is Like the Lord? - Pt 6

 

In that day, declares the LORD, I will assemble the lame and gather those who have been driven away and those whom I have afflicted; and the lame I will make the remnant, and those who were cast off, a strong nation; and the LORD will reign over them in Mount Zion from this time forth and forevermore. And you, O tower of the flock, hill of the daughter of Zion, to you shall it come, the former dominion shall come, kingship for the daughter of Jerusalem. (Micah 4:6–8 ESV).

 

While the illustration of “A Dog Named Lucky” is unknown, it was first popularized by Johnny Carson in one of his segments as host of the Tonight Show. I’ve used it many times and find it an apt description of God’s great grace. The story goes that a person loses a pet and puts a lost-dog ad in the local newspaper. The description reads: “Lost dog. Brown fur, with large patches missing due to mange. Blind in one eye. Deaf. Lame leg from a recent traffic accident. Slightly arthritic. Goes by the name of ‘Lucky’" An observer reads the ad and wonders why anyone would call such a broken, battered, and suffering animal "Lucky". But the point of the story is that the dog isn't lucky because of his physical condition or circumstances—he is lucky because he has an owner who desperately loves him and wants him back, despite all his flaws. That is the picture of God promising to redeem His people in our reading today.

 

Our lives often encounter significant struggles. I am well aware of how difficult life can be. There is never a time when I am talking with someone in the setting of pastoral care and counseling that I am asked, “Don, please help me stay the way I am.” Some of the stories related to me are raw and gut-wrenching depicting getting run over and coming out with a broken leg! Others stories are just as painful, slowly simmering with job insecurity, fracturing of families, and loneliness. The constant, daily battle with addiction. The ever-present struggle with sin that so easily entangles us.

 

Micah proclaims hope in the midst of struggle. There will be struggles, but no matter how great the opposition, no matter how long the struggle, God will bring his people to wholeness and blessing. They will go into exile, but in the very place of their trial, there they will experience deliverance. There you will be rescued. There the Lord will redeem you from the hand of your enemies. The promise of God is his love and faithfulness both at the end of all things and here and now. In the struggle, there you will be rescued. In the pain, there the Lord will redeem you from the hand of your enemies.

 

Through the proclamation of the prophet Micah, God promises hope. It is a hope that comes from seeing a glimpse of that great and glorious day when Christ returns and the kingdom will come in its fullness. It is a hope that should set our hearts on fire in longing for the day of full redemption. But Micah also proclaims hope in the struggle. Hope here and now. Hope that not only our eternal destiny, but the whole of our lives are in the gracious hands of God. We are indeed “Lucky”!

 

Micah - Who is Like the Lord? - Pt 5

 

It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and it shall be lifted up above the hills; and peoples shall flow to it, and many nations shall come, and say: “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law, and the word of the LORD from Jerusalem. He shall judge between many peoples, and shall decide disputes for strong nations far away; and they shall beat their swords into plowshares,          and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore; but they shall sit every man under his vine and under his fig tree, and no one shall make them afraid, for the mouth of the LORD of hosts has spoken. (Micah 4:1–4 ESV).

 

Often, Micah is considered to be a champion of the poor in the ancient covenant community. As a prosecutor of God's law, which demanded equal treatment under the law for Israelites in poverty (cf. Exodus 23:6), Micah undoubtedly advocated on behalf of the poor. However, we would be mistaken to believe the prophet stood only for the rights of poor people in Israel and Judah. In fact, he also demanded justice for those who had some means, condemning crooked leaders and the ungodly among the wealthy for driving women out of "their delightful houses" and stealing "rich" robes—the outer garments that were worn on top of the basic undergarments from people who were just minding their own business (cf. Micah 2:8–9). These are references to what would have been considered members of the middle class in the old covenant community. Thus, we see that God expects justice for all people; no one may illegitimately or illegally (defined by God's law) deprive others of what they have earned or inherited.

 

As we have seen, Micah foresaw destruction and exile for Israel and Judah because of their refusal to preserve justice (chapter 3). Yet in keeping with the words of Moses (cf. Deuteronomy 4:25–31), he prophesied blessing on the other side of exile. Today's passage pictures this as the exaltation of the mountain on which the temple of the Lord was built above all mountains on earth (v. 1). Micah is speaking a language his original hearers could easily understand. The people of the ancient Near East built temples on mountains. This was to illustrate the rule of a nation's god over the territory that a mountain dominated and depict the presence of this deity with the territory's people. Such construction also showed the god's triumph over the chaos in the region below the mountain. To exalt the mountain of the house of the Lord over all mountains would make it dominate the whole earth. In turn, this would mean that God would be recognized as the Lord of all creation and that He would be with people from all nations, having triumphed over the chaos of evil.

 

Therefore, we have a revelation of the coming of God's kingdom, which is the recognition of who He is and the reality of His blessed presence manifested everywhere in the world. This could happen only through a worldwide conversion to Yahweh, the covenant Lord of Abraham, Isaac, and Jacob. Micah confirms this (vv. 2–5), wherein we read of the nations going up to serve the one true God and Creator of all.

 

The world will worship Yahweh, the one true Lord of all. That is the conclusion of the Bible in many places, including today's passage. Thus, we may eagerly look toward this day to arrive, and we must never think that any race, nation, or individual is so far gone as to be irredeemable. Death alone marks the point at which salvation is no longer possible.

 

Micah - Who is Like the Lord? - Pt 4

 

Hear this, you heads of the house of Jacob and rulers of the house of Israel, who detest justice and make crooked all that is straight, who build Zion with blood and Jerusalem with iniquity. Its heads give judgment for a bribe; its priests teach for a price; its prophets practice divination for money; yet they lean on the LORD and say,    “Is not the LORD in the midst of us? No disaster shall come upon us.” Therefore because of you Zion shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height. (Micah 3:9–12 ESV).

 

Our reading today contains a fierce prophetic denunciation of Israel and Judah’s corrupt leaders, delivered by the prophet Micah during the eighth century BC. This passage highlights the danger of false security and systemic injustice. Micah indicts the rulers, judges, priests, and prophets who "abhor justice and pervert all equity". Justice is sold for bribes, instruction is given for a price, and oracles are chanted for money. Sadly, in the depth of their blatant violations of God's covenant, these leaders hypocritically leaned on the Lord, falsely boasting, "Is not the Lord among us? No disaster will come upon us." They presume that physical residence in Jerusalem or religious status guaranteed immunity from judgment.

 

What made it worse was the drift toward the false prophets. When Micah speaks to these leaders, he uses phrases like “despise justice” and “distort all that is right.” It sounds so much like our current world with its crazy priorities, the anger, accusations, with people who no longer have a conversation with any semblance of respect. Instead, they yell at each other with angry monologues and derogatory name-calling.  Mary and I have stopped watching any of the national news because the talking heads yell over the top of each other rather than listening and responding. Our politicians no longer answer questions but talk around the topic to avoid real solutions. Our society is competing pitting the “rights” of one group over another rather than working together for the common good. And those who claim to be ministers of the Gospel have either ignored them or affirmed them.  

 

It reminds me of the words of Isaiah 5:20: “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter.”  They are not difficult to recognize. They speak of easy answers guaranteed to make you happy.  Politicians with easy answers.  Preachers who tell you everything is good and nobody is wrong.  Society says you are a victim. The self-help industry says take charge of your life and think happy thoughts. They build a false sense of security, which are no more than diluted versions of God completely void of the truth.  The sun is setting…

 

Micah comes with a serious call to change. The answer if only found in the grace of God (v. 12). However, since they will not repent, Jerusalem will be laid waste. It will not stand forever. Instead, "Zion will be plowed like a field, Jerusalem will become a heap of rubble, the temple hill a mound overgrown with thickets." (v. 12).

 

Reformed teachers note that this verse is a pivotal turning point where the prophet shatters the nation's unearned confidence. Later in biblical history, the prophet Jeremiah references this exact declaration when warning a similarly unrepentant Jerusalem before the Babylonian exile (cf. Jeremiah 26:18–19). It serves as a permanent reminder that external religious privilege does not excuse systemic corruption or avert divine judgment.

 

We must hear this warning! We must use the tools God has given us to reengage with people in a grace-filled manner speaking truth into their hearts and minds!

 

 

 

Micah - Who is Like the Lord? - Pt 3

 

Woe to those who devise wickedness and work evil on their beds! When the morning dawns, they perform it, because it is in the power of their hand. They covet fields and seize them, and houses, and take them away; they oppress a man and his house, a man and his inheritance. Therefore thus says the LORD: behold, against this family I am devising disaster, from which you cannot remove your necks, and you shall not walk haughtily, for it will be a time of disaster. In that day they shall take up a taunt song against you and moan bitterly, and say, “We are utterly ruined; he changes the portion of my people; how he removes it from me! To an apostate he allots our fields.” Therefore you will have none to cast the line by lot in the assembly of the LORD. (Micah 2:1–5 ESV).

 

The prophet now outlines a stark contrast between human plans of wickedness and God’s plans of judgment. In this passage, the prophet Micah steps away from the broad national indictment of idolatry in chapter 1 and shifts his focus toward specific systemic sins: the greed, corruption, and premeditated oppression perpetrated by wealthy landowners against the poor.

 

The writer Antoine de Saint-Exupéry once observed, “A goal without a plan is just a wish.” A righteous society doesn’t just happen. It requires planning and effort by those in charge. Oddly enough, an unrighteous society happens the same way. The powerful fail to love their neighbors because they never intended to do so. Instead, as Micah observed, they planned their sinful actions, even while lying in their beds (v. 1).

 

In Micah’s time and place, the powerful were taking advantage of others for their own gain. Rather than protect the powerless—typically identified in the Old Testament as the poor, the widow, the orphan, and the oppressed—the powerful in Micah’s day trampled them even further underfoot. What’s worse, these wicked people didn’t simply stumble upon taking advantage of others, they stayed up late figuring out ways to enrich themselves at the expense of others.

 

Micah has strong words for these people—the Lord is “planning disaster...from which you cannot save yourselves” (v. 3), which ends with the once-powerful, once-wealthy elite being homeless. The Lord’s punishment will match the crime when He enacts justice on behalf of His people.

 

There are some things we must learn from these warnings. First, God’s fierce judgment warns us to steward well the power and wealth He has given us. Second, this part of Micah’s prophecy encourages the oppressed. Like God assured Moses long before Micah, He hears, He sees, He knows, and He remembers (cf. Exodus 2:23–25). God does not turn away from oppression in this world. His eyes are open, and one day He will make all things right. Even though it seems like the powerful have free reign over the powerless, they do not.

 

It is important to consider where we stand on these issues. Do we love our neighbors well? If we put ourselves first and worry only about our own needs, we are not following Christ’s example.

 

Micah - Who is Like the Lord ? - Pt 2

 

For behold, the LORD is coming out of his place and will come down and tread upon the high places of the earth. And the mountains will melt under him, and the valleys will split open, like wax before the fire, like waters poured down a steep place. All this is for the transgression of Jacob and for the sins of the house of Israel. What is the transgression of Jacob? Is it not Samaria? And what is the high place of Judah? Is it not Jerusalem? Therefore, I will make Samaria a heap in the open country, a place for planting vineyards, and I will pour down her stones into the valley and uncover her foundations. All her carved images shall be beaten to pieces, all her wages shall be burned with fire, and all her idols I will lay waste, for from the fee of a prostitute she gathered them, and to the fee of a prostitute they shall return. For this I will lament and wail; I will go stripped and naked; I will make lamentation like the jackals and mourning like the ostriches. For her wound is incurable, and it has come to Judah; it has reached to the gate of my people, to Jerusalem. (Micah 1:3–8 ESV).

 

Our reading today presents a terrifying prophetic picture of the Lord coming forth from His holy dwelling place to judge His rebellious people, specifically targeting the capital cities of Samaria (Israel) and Jerusalem (Judah) for their covenant violations and idolatry. According to most Reformed interpreters of this passage, the prophet highlights several core theological and historical themes. These are all discussed further in the book and we will look at them more in detail in the coming days. Today I want to concentrate on the general transgression of the northern and southern kingdoms of Samaria and Judea respectively.

 

There is the picture of God’s descent as He is pictured as stepping out of heaven to tread upon the "high places" of the earth. His presence causes cosmic upheaval—"mountains melt like wax before a fire and valleys split open like rushing water.” In Reformed exposition, this majestic and terrifying imagery demonstrates that the Creator is actively entering human history to execute judgment against sin, unhindered by earthly powers. This points us forward to the birth of Jesus. We know the lengths to which Herod went to in order to try and keep the “new king” from being born or rising to adulthood.

 

After this we see the transgression of Jacob (v. 5a). The text anchors the root of the disaster directly in the moral and spiritual failure of the covenant community ("Jacob's transgression" and the "sins of the house of Israel"). God holds His people accountable because they had the light of His law yet flagrantly violated the covenant. Micah also identifies Samaria (the capital of the Northern Kingdom) as the crime of Jacob, and the high places/shrines of Judah (centered around Jerusalem) as the epicenter of southern rebellion. If we look at other historical references from other prophets we see that Micah delivered these early oracles during a time of sharp moral decline in both north and south, warning that covenant curses—culminating in devastating foreign invasions by Assyria and Babylon—were inevitable unless the people repented.

 

Both capitals had become centers for pagan shrines, carved images, and unauthorized places of worship, breaking the foundational commandments given to Israel. The moral rot started at the top. The political, judicial, and religious leaders of both nations institutionalized this departure from God, treating Jerusalem—the very home of the Temple—as a pagan "high place". As detailed further in chapters 2 and 3 of Micah, this spiritual abandonment directly fueled severe social injustices. Corrupt leaders and wealthy elites used bribery, greed, and skewed legal systems to exploit, rob, and oppress the vulnerable and the poor. False prophets and priests went along with the corruption, telling the people what they wanted to hear for financial gain and falsely declaring "peace" when judgment was imminent.

 

The sin of that day is altogether too similar to our day. If ever there was a time for us to awaken to our need for repentance it is now. The sin of the northern and southern kingdoms of Israel seems very contemporary. Our only hope is in the work of Jesus Christ on the cross!