The prophecy of Micah parallels those of Isaiah, Hosea, and Amos, who were all prophets of the 8th century BC. The ministries of all four of these prophets were focused on forecasting God's impending judgment of the ancient northern Kingdom of Israel, although they all also prophesied of other things, such as the sin and impending judgment of Judah and Jerusalem, of Christ, and of Israel's eventual restoration.
The prophecy of Micah has three basic messages: the sin, punishment, and restoration of Israel
As the name Michael means “Who is like God?”, the name Micah means “Who is like Yahweh?”
Micah, like Hosea and Amos, was a countryman. His home was at Moresheth, a village to the south of Jerusalem and to the east of Gath, so he was of the Kingdom of Judah.
He was a contemporary with kings Jotham, Ahaz and Hezekiah of Judah and with the last kings of the northern Kingdom of Israel.
Micah's prophecies are of 'the near and the far.'
His own time he said of Samaria, the capital of Israel, that it would become 'as an heap of the field' and that it's stones would tumble into the valley. Samaria was on a hill. This prophecy was literally fulfilled in less than 50 years.
The 'far' prophecies included the First Advent of Yahshua Christ, and the Last Days.
Micah pin-pointed Bethlehem as the precise place where Christ would be born.
Micah also sees beyond the 'Day of the Prince' to the time which follows, that time which marks the Kingdom of Yahweh.
Micah in the Hebrew is Miychah.
Jotham, Ahaz and Hezekiah were kings of Judah who reigned during the last days of the Northern kingdom, in the period leading up to when Samaria was finally destroyed by the Assyrians in 722 or 721 BC.
Micah calls himself “Micah the Morasthite” in the opening verse of his prophecy. In verse 14 of this chapter he prophesies concerning Moreshethgath. The name Moreshethgath can be interpreted to mean possession of Gath.
Strong derives the word Moresheth from a Hebrew word which means to expel, and more fully, to occupy a place by driving out the previous inhabitants. So it seems that there was indeed a district called Moreshethgath, where the Israelites had driven out the Philistines of Gath and dwelt in their place. That does not mean, however, that Israel drove the Philistines out of Gath entirely.
Here “all you people” can only refer to all Israel, since his message only concerns that “which he saw concerning Samaria and Jerusalem” and therefore the word erets (776) can only refer to the land, and not the entire planet.
Here Micah uses poetic language and a word-picture description of God's presence as a means of connecting His judgment to the wrath which is about to come upon the people of the land in the form of the Assyrian invasions.
Samaria by its very existence has become a sin to Israel, and Jerusalem has become a place of idolatry. In the opening chapters of his prophecy, which gives an oracle against Judah and Jerusalem, the prophet Isaiah had said that “Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made” (Isaiah 2:8).
Rather than heap, the Septuagint has an obscure Greek word here which Brenton interpreted as a storehouse of the fruits, but which Liddell & Scott interpret as describing the hut of a garden-watcher. The same word appears at Isaiah 1:8, where he utters a very similar prophecy against Jerusalem.
If Yahweh used the Assyrians to fulfill His Word where He said “I will make Samaria as an heap of the field”, then we should not expect a literal fulfillment where Micah wrote “behold, Yahweh cometh forth out of His place, and will come down, and tread upon the high places of the earth”. The Assyrians did that. The Assyrians were the rod that Yahweh used to punish Israel.
Yahweh would “discover the foundations” of Samaria, and these are the idols which were gathered “of the hire of a harlot”. This is a reference to an intercourse in trade and an unlawful communion, sexual and otherwise, with the non-Israel nations.
The Septuagint has the second person here, rather than the first, which makes a lot more sense, and Brenton's edition has: “Therefore shall she lament and wail, she shall go barefooted, and being naked she shall make lamentation as that of serpents, and mourning as of the daughters of sirens.”
Israel sought after profit in the trade with other nations, yet the result of that venture is that Israel is to be left stripped bare and naked.
“Her wound is incurable”, the use of the second person pronoun here, as a reference to the nation, seems to indicate that the Septuagint reading of verse 8 'she', is the more accurate one.
Both the NAS and the Septuagint have “it has come unto the gate”, meaning that the same wound has come to Judah. By this we see that the sins for which Israel is condemned are also being practiced in Judah.
Control over the cities of the Philistines had alternated between the Philistines and Israel.
The phrase “Declare you it not at Gath” may have been something of a proverb.
In 1 Samuel 1:20, at the death of Saul and Jonathan, we see the exclamation “20 Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.”
The reference to the “house of Aphrah” is sometimes interpreted as a place, but as the Septuagint translators had done, it is sometimes interpreted as an epithet, meaning “house of dust” or “house of derision”.
Yahweh is going to remove Himself because of the abominations of His people.
The Septuagint has sennaan here in Greek letters, for which Brenton writes as Sennaar, but it is obviously the same place as Zaanan.
Zaanan seems to be a variation of the spelling of Zenan, mentioned in Joshua 15:37, which was a town of Judah.
The phrase “having your shame naked”, which is perhaps a play on the words of Genesis 2:25, seems to infer that the children of Israel are sinning shamelessly and out in the open, much like they often do today.
The Septuagint has “dwells in sorrow” instead of the words translated “inhabitant of Maroth” as they appear in the KJV, taking a literal meaning of the noun rather than interpreting it as a place name.
The meaning of the word Lachish could not be identified by Strong, but newer lexicons say that it means impregnable or invincible.
The Septuagint rendering of the verse has in part, “she is the leader of sin”.
The word for presents has been interpreted as parting gifts, however the word may simply and more literally mean a sending away. The word Achzib means deceit, however it was the name of a town of Judah, mentioned at Joshua 15:44 and 19:29. The word rendered lie in this passage is a closely related form of the same word which gives us the name Achzib, and thus Micah is making a play on words related to the meaning of the name.
Here, more than anywhere else in these passages of Micah, it seems that certain towns of Judah were singled out because of the names which they bore. Because nearly every Hebrew name was also a common word with a common meaning, the names of these towns seem to have contributed a much deeper meaning to this account of the judgment against Israel being related by Micah.
Mareshah is ancient Marissa, a place often mentioned by Flavius Josephus. It was once a city of Judah, mentioned at Joshua 15:44 along with Achzib.
The name Mareshah basically means summit, as the peak of a hill or mountain.
Adullam is a town of Judah, known from both Joshua 15:35 and the accounts where David found refuge in a certain cave there (1 Samuel 22:1, 2 Samuel 23:13), However in keeping with our observations of this prophecy of Micah, the name also has a meaning, and Adullam means justice of the people. The Septuagint translators understood it to refer to the name of the town here.
Yahweh is mocking their pagan practices of mourning in the next verse.
Shaving of the head was a sign of disgrace and grief. The Septuagint has this verse “Shave your hair, and make yourself bald for your delicate children; increase your widowhood as an eagle; for your people are gone into captivity from you.”
The prophet speaks of something which is imminent, which is the captivity being forewarned by Yahweh God, as if it had already happened.
Again with the name meanings:
From Micah 1: 10 Declare you it not at Gath [do not inform the enemy, lest they rejoice], weep you not at all: in the house of Aphrah [dust or figuratively derision] roll yourself in the dust [a sign of disgrace or humility]. 11 Pass you away, you inhabitant of Saphir [fair or beauty], having your shame naked: the inhabitant of Zaanan [said to mean pointed in the Enhanced Strong's lexicon, but it is primarily a sheep pasture] came not forth in the mourning of Bethezel [house of narrowing or nearness, the Septuagint version is good, where it has for the house next to her, in other words, the Septuagint can lead us to understand the passage to be saying that the sheep of the pasture had no care for their neighbors]; he shall receive of you his standing. 12 For the inhabitant of Maroth [bitterness, or more appropriately, sorrow, the phrase may be interpreted as he who dwells in sorrow] waited carefully for good: but evil came down from Yahweh unto the gate of Jerusalem [those of the people who sorrowed at the sin of Israel prayed for good but Israel would only receive Yahweh's judgment]. 13 O you inhabitant of Lachish [which means invincible], bind the chariot to the swift beast: she is the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in you [because Israel thought they were above reproach or judgment, they thought they could avoid punishment for their behavior - Micah 2:9-11 corroborates this interpretation]. 14 Therefore shalt you give presents to Moreshethgath [or you shalt send men to the possession of Gath]: the houses of Achzib [deceit] shall be a lie ['akzab] to the kings of Israel. 15 Yet will I bring an heir [one who takes possession] unto you, O inhabitant of Mareshah [the summit]: he shall come unto Adullam [the justice of the people] the glory of Israel [the fulfillment of that as the Edomites who came to possess Marissa, as well as many other cities, and how that eventually led to the Edomite takeover of Jerusalem, the temple, and the Crucifixion of Christ through which the children of Israel were rendered righteous].
Micah's prophecy concerning Israel's sin and judgment, and eventual restoration, is encoded, in a way, into the names of these towns of Judah which he prophesied against.
The phrase “work evil upon their beds” is not a reference to the sexual fornication which had become commonplace, although it could certainly be inclusive of that. Rather, it is a reference to the proclivity of the people to dream up wicked schemes as they lie in bed at night, putting their ungodly desires to practice when they awake in the morning. The Septuagint reads: “They meditated troubles, and wrought wickedness on their beds, and they put it in execution with the daylight; for they have not lifted up their hands to God.”
Israel, fallen into apostasy and the paganism which had been mandated by the State since the days of Jeroboam I (1 Kings 12:26-33), had fallen to the level of self-serving decadence which is found in what we now call materialism.
This evil is coming upon the nation in the form of the imminent Assyrian invasions and the resulting captivity, which the nation was not going to be able to avoid.
The Greek of the Septuagint, which Brenton's version reflects well here, punctuates the end of the verse differently: “... the portion of My people has been measured out with a line, and there was none to hinder him so as to turn him back; your fields have been divided.” The children of Israel are warned that their lands would be taken away, that new divisions of those lands would be assigned to others, and that they would have no recourse in the matter: “and there was none to turn him back”.
Yet there seems to be a deeper meaning here than simply a giving of the land of Israel over to the Assyrians. In the Septuagint version Yahweh is attributed as saying “the portion of My people has been measured out with a line”, and Yahweh's portion is His people, as He says in Deuteronomy 32:9 “9 For Yahweh's portion is His people; Jacob is the lot of His inheritance.” Therefore the statement may be taken in two ways, referring to the people themselves in relation to God, and to the land in relation to the people. The people themselves were also divided, and some would be put to the sword while others would survive in Assyrian captivity, and others would escape altogether. From Amos chapter 7, where we see a very similar prophecy at this very same time: “7 Thus He shewed me: and, behold, Yahweh stood upon a wall made by a plumbline, with a plumbline in His hand. 8 And Yahweh said unto me, Amos, what seest you? And I said, A plumbline. Then said Yahweh, Behold, I will set a plumbline in the midst of My people Israel: I will not again pass by them any more: 9 And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.”
A lot cord is a measuring line which established ownership of land.
None of Yahweh's people in Israel would have any part in the new division of the land.
Figurative as referring to the prophets as prophesying. 'Don't prophesy, we don't want to hear it, we want to do what we want to do'.
Brenton's translation of the Septuagint Greek interprets the words for “in the congregation of Yahweh” with the text of verse 6.
The Septuagint rendering of verse 6 is quite different, and Brenton translates it to say: “6 Weep not with tears in the assembly of Yahweh, neither let any weep for these things; for He shall not remove the reproaches”. This makes much more sense in the Biblical context of the time, as there were several other prophets including Micah who were indeed prophesying at this very time and warning Israel of the impending and irreversible judgment which was to come. These were Isaiah, Hosea and Amos.
The punishment of Jacob was brought by his own doings. Yet even in captivity Israel was promised that seeking righteousness, God would be with them.
Verse 8 is explaining that the children of Israel had become wholly adversarial to God, which is indeed the case as the records attest throughout all of the prophets of the period, and also relates that they robbed the possessions of those who were peaceable, and verse 9 that they robbed the houses of widows and orphans.
Wine and strong drink here symbolize good times and prosperity. The people deserved no other prophet than a false prophet, who would foretell good times although their destruction was imminent.
This is a promise of regathering in the captivity into which they are about to enter. The word Bozrah is a simple noun which means sheepfold.
Those whom Yahweh shall use to pass His judgment on Israel are “the breaker” who is depicted as already coming.
The statement that “their king shall pass before them” is primarily a reference to Tiglath-Pileser III, the first of the Assyrian kings to invade Israel proper, beginning around 742 BC and then several times later. Both he and his successors, Sargon II and Sennacherib, invaded and deported most of Israel and then much of Judah, and these kings customarily accompanied their armies during these invasions, as Micah describes here and as their own inscriptions attest.
This criticism of the wealthy of Israel is a recurrent theme throughout Amos and now in Micah, and this, besides the, economic, religious and social fornication which Israel had been guilty of and which is elaborately detailed in Hosea, is one of the primary reasons for Israel's judgment.
Micah continues to address those princes of Israel who have oppressed the poor and who have cared more for the enrichment of their own lives than for the Kingdom of God.
Bite is 'nashak', meaning to strike with a sting (as a serpent); figuratively, to oppress with interest on a loan: - bite, lend upon usury.
The language used here indicates with all certainty that these prophets being chastised here must have been legitimate prophets who had turned away from God, since it is indicated that before their error they did indeed have visions and answers from God.
Here Micah asserts that his ministry is a legitimate prophetic ministry. It seems that Micah had the same sort of opposition which Amos also faced, from false prophets who attempted to silence him. The people simply did not want to hear of their own sin.
The heads thereof judge for reward: the judges of the people give judgment for bribes. By this alone the wealthy would always prevail over and be able to oppress the poor.
And the priests thereof teach for hire: the ministers of the people work for sake of money, and therefore they teach what their masters want to hear.
And the prophets thereof divine for money: doing that same thing which the priests do, foreboding good things that tickle the ears of their hearers for the sake of their own gain.
Yet will they lean upon Yahweh, and say, Is not Yahweh among us? none evil can come upon us: As we saw in Micah chapter 1, the meanings of the names of the towns of Judah which he prophesied against were a major facet to the message which he related.
The Assyrian and Babylonian destruction of Israel and Jerusalem is this fulfillment, because it was the ancient kingdom of Israel and the first temple city of Jerusalem which Micah referred to.
The nation and the people were indeed plowed like a field by the Assyrians, so that Yahweh could then “sift the house of Israel among all nations, like as corn is sifted in a sieve,” as He promised at Amos 9:9.
After Christ died, the Romans literally plowed Jerusalem after the destruction of the Temple in 70 AD.
In the first three chapters of Micah we saw pronouncements of judgment upon Israel and Judah, judgment which would carry all the way to the “gate of Jerusalem”. The fulfillment of those judgments were in the Assyrian invasions which were not long after Micah had begun preaching.
In prophecy, mountains and hills are often allegories for nations great and small.
These are some of the verses that describe America.
Nations are properly people groups, and not governments or geographical areas. In order to find the fulfillment of this prophecy, we must find a great nation which other nations have flowed into. This great nation would govern with the law of God as its guide, and the Word of God as its inspiration. Definitely describes America.
We still have war with us today, and therefore this part of the prophecy is not yet fulfilled.
Yahweh is the God of Israel. From Psalm 147: “19 He sheweth His word unto Jacob, His statutes and His judgments unto Israel. 20 He hath not dealt so with any nation: and as for His judgments, they have not known them. Praise you Yahweh.” This verse clearly tells us that all who are not of Israel will “walk every one in the name of his god”. From Psalm 96:5: “For all the gods of the nations are idols: but Yahweh made the heavens.” This verse, in relation to this great nation, is a refutation of humanist universalism that insists that all peoples should worship the same god. After the judgment of Yahweh, if you can find the gods of the other peoples, then perhaps you will find those people.
Elsewhere, in Jeremiah chapter 46, the Word of God says “28 Fear you not, O Jacob My servant, saith Yahweh: for I am with you; for I will make a full end of all the nations whither I have driven you: but I will not make a full end of you, but correct you in measure; yet will I not leave you wholly unpunished.”
When we walk in the ways of Yahweh our God, we live. We exist.
When the other races and the people that follow them walk in the ways of their gods, they die. And just like their gods, which don't exist, they will not exist.
The phrases her that halteth, her that is driven out, her that I have afflicted and her that was cast far off all refer to the children of Israel in the Assyrian and Babylonian deportations.
These are the children of Israel that were “lost” cast off in punishment. The “churches” teach that they disappeared. They are our ancestors that went on to settle the white nations of the world today. The “churches” teach that all non-Jews are “Gentiles”, and that they make up the “church” and take the place of these Israelites. But Christ said, I am not sent but unto the lost sheep of the house of Israel. He came for His “lost” sheep. Those of the Assyrian and Babylonian captivities that were scattered and forgot who they were.
This applies to Assyria and Bablyon at their ends, and here in Matthew Christ is talking to the Edomite Jew Pharisees who controlled the priesthood at the time, and are still in control today.
As for the promise that “you shalt go even to Babylon; there shalt you be delivered”, the children of the Assyrian captivity, which included nearly all of Israel as well as the greater part of Judah, did not go to Babylon. They weren't held captive there. Therefore Babylon here cannot mean to refer to the ancient city. Rather, Babylon must represent something else, something which transcends the ancient place. Revelation holds the key to Mystery Babylon. The Jewish usury and commerce trap.
Verse 11 cannot mean to refer to the sieges of Israel in the time of the deportations, because at that time the enemies of Israel were successful in overcoming them, as Micah had already told them that they were going into captivity, and that they had no recourse in the matter. Yet here from verse 12, it is apparent that the enemies of Israel will certainly fail, and that they themselves will be gathered “as sheaves to the floor”, which is a description reminiscent of the fate of the tares in the Parable of the Wheat and the Tares in Matthew chapter 13. It is the threshing-floor where the wheat is separated from the tares and the chaff.
This prophecy must therefore be correlated to other similar prophecies, such as those in Ezekiel chapters 38 and 39, Revelation chapter 20, and in Psalm 118.
Ezekiel chapter 38 lists a consortium of nations in league under Gog, from the “land of Magog”, and the nations listed are names familiar from Genesis chapter 10. While it is evident upon examining the contents of the list of nations in this league, that all of these are now race-mixed nations and not the actual Genesis 10 Adamic peoples that the names once represented, these names are used, ostensibly, so that students of Scripture are able to identify who these peoples are today. These nations are now those of Eurasia, including Russia, and the Arab nations of the subcontinent and the Near East. Most of these nations are now Islamic, however a convincing case can be made, that Gog itself represents world Jewry, “Gog is Ezekiel's term for the eighth beast of Revelation chapter 18, which is world jewry. Having infiltrated 19th-century Christianity and having poisoned its doctrines with the Bullinger and Scofield Bibles and other such works, now most of the true Christian Israel peoples of the world worship this beast. This is the beast which gathers all of the nations to battle against the children of Israel, which is also described in Revelation chapter 20.” This is precisely what the Jews have been doing throughout all Christian nations at this very time. They are the facilitators of wickedness.
In Revelation chapter 20, we read “7 And when the thousand years are completed, the Adversary [Satan] shall be released from his prison 8 and shall go out to deceive the Nations which are in the four corners of the earth, Gog and Magog, to gather them to battle, of which the number of them is as the sand of the sea. 9 And they had gone up upon the breadth of the earth and encircled the encampment of the saints and the beloved city, and fire descended from out of heaven and devoured them. 10 And the False Accuser who deceived them is cast into the lake of fire and sulfur where are also the beast and the false prophet, and they shall be tormented day and night for the eternal ages.” This prophecy began its fulfillment over two hundred years ago upon the emancipation of the Jews in Europe, granting them the ability to launch the political takeover of all Christendom which is also manifest in its fulness at this very time.
With this political takeover by Jewry, this deception of the nations, all of Christendom is being overrun with aliens under false pretenses. Therefore speaking of this same adversarial consortium of nations we see in Ezekiel 38 that it says “8 After many days you shalt be visited: in the latter years you shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them. 9 Thou shalt ascend and come like a storm, you shalt be like a cloud to cover the land, you, and all your bands, and many people with you. 10 Thus saith Yahweh GOD; It shall also come to pass, that at the same time shall things come into your mind, and you shalt think an evil thought: 11 And you shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, 12 To take a spoil, and to take a prey; to turn your hand upon the desolate places that are now inhabited, and upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land.”
However Ezekiel chapter 39 informs us of what the end of this invasion by the hordes of Gog and Magog is going to be: “2 And I will turn you back, and leave but the sixth part of you, and will cause you to come up from the north parts, and will bring you upon the mountains of Israel: 3 And I will smite your bow out of your left hand, and will cause your arrows to fall out of your right hand. 4 Thou shalt fall upon the mountains of Israel, you, and all your bands, and the people that is with you: I will give you unto the ravenous birds of every sort, and to the beasts of the field to be devoured. 5 Thou shalt fall upon the open field: for I have spoken it, saith Yahweh GOD. 6 And I will send a fire on Magog, and among them that dwell carelessly in the isles: and they shall know that I am Yahweh. 7 So will I make My holy name known in the midst of My people Israel; and I will not let them pollute My holy name any more: and the [nations] shall know that I am Yahweh, the Holy One in Israel. 8 Behold, it is come, and it is done, saith Yahweh GOD; this is the day whereof I have spoken. 9 And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall burn them with fire seven years:”
There is a definitive completion in this promise, which although it is repeated in many other places is encapsulated quite succinctly in Jeremiah chapter 30 where it says: “11 For I am with you, saith Yahweh, to save you: though I make a full end of all nations whither I have scattered you, yet will I not make a full end of you: but I will correct you in measure, and will not leave you altogether unpunished.” There should be no mistake in Israel as to the fate of the non-Israel peoples in the world today. And if the prophecy has been true for well over 2,700 years, then we can certainly expect it to come to a complete fulfillment.
It is indicated both here in Micah chapter 4 and in Obadiah, that the children of Israel will certainly have a part in the final vengeance of Yahweh God against His enemies.
When Yahweh uses other peoples to chastise the children of Israel, He permits those peoples to harm Israel, and it is He Himself who is being despised and smitten with “a rod upon the cheek”, just as Christ was also smitten on the cheek. So He was smitten when the Assyrians and Babylonians carried Israel into captivity, and He was smitten again when He came in the flesh to suffer on account of the sins of Israel, and He is once again being smitten in this present day, because all of Christendom is overrun with beasts and aliens on account of their own sin.
This ruler prophesied to come out of Judah must be Yahweh God Himself, since only of God may it be said “whose goings forth have been from of old, from everlasting.”
Bethlehem is called Ephratah (another form of Ephrath) because Ephrath was the original name of the city, before the conquest of the land of Canaan by the children of Israel.
“She which travaileth” is Israel, and the children of Israel would therefore be given up, until the time when she brings forth the Ruler prophesied in verse 2. The children of Israel were alienated from Yahweh in the Assyrian and Babylonian deportations, and then later they were reconciled in Christ.
And this can only describe the Messiah Himself.
As for the phrase “and they shall abide”, the reference is to the “remnant of His brethren” and “children of Israel” in verse 3. The people of God can only abide in Christ. The “ruler in Israel” became “great unto the ends of the land” because all of Israel in their dispersions accepted the Gospel of Christ when it caught up with them.
The word man was added.
The Septuagint rendering of Micah 5:5 by Brenton reads “And she shall have peace when Asshur shall come into your land, and when he shall come up upon your country; and there shall be raised up against him seven shepherds, and eight attacks [the Greek word is literally bites or stings] of men.”
The authors of The Dead Sea Scrolls Bible (Abegg, Flint and Ulrich) interpreted Micah 5:5 quite differently, and in a manner with which is indeed quite agreeable. The first clause of the verse is rendered “And this shall be our peace”, where it is attached to the end of verse 4, something which is absolutely true concerning the Messiah who is the subject there. Then they begin a new paragraph with the words “when the Assyrian...”, and they render the remainder of the verse as “When the Assyrian comes into our land, and when he treads in our palaces, then shall we raise against him seven shepherds, and eight leaders of men.”
So verses 4 and 5 should be as follows:
When Nineveh was destroyed, the Scythians, who were Israelites, were in league with the Medes as well as other tribes of the Adamic society (Gen 10 nations), and dwelling among the Medes, Persians, Babylonians and others. and they crossed Anatolia soon after the destruction of Nineveh, beginning the fulfillment of the prophecy of Isaiah 66:19
The Scythians did indeed come to dominate the other nations which they were settled amongst.
The Parthians, a branch of the Scythians, conquered and ruled over all of Mesopotamia and Persia for several centuries, and through the Roman period.
Horses and chariots represent the instruments of war
In verse 13, the sacred pillars are obelisks, phallic symbols. Pagan worship pillars. The Washington Monument is one, and the steeples on “churches” are pagan images, even the cross is a pagan symbol.
In verse 14, the groves are Asherah poles, sacred trees or poles set up near an altar, a Babylonian (Astarte)-Canaanite goddess (of fortune and happiness), the supposed consort of Baal, her images. Also where we get Easter from, which is not Christian.
The cities of ancient Israel were destroyed. However the entire prophecy in this chapter refers not to ancient Israel, but to Israel in dispersion.
In the fourth and fifth chapters of Micah, we saw what would become of Israel “in the last days”, in those days which followed her impending captivity at the hand of the Assyrians.
The destruction of the cities of Israel presaged in Micah chapter 5 is the execution of the Law of Yahweh against idolatry.
This controversy (legal dispute) and this pleading represents the reason why Israel is being punished, and the things which Israel is to consider in the days of their captivity, which has already been decreed with a decree that cannot be reversed.
Yahweh did nothing but good things for Israel, and yet Israel has forsaken Him to pursue the worldly ways of God's enemies.
In Numbers chapters 22 through 24 we have a record of the consultation of Balak with the prophet Balaam of Pethor .
Balaam was hired by Balak to curse the children of Israel as they were invading Palestine, and every time he attempted to curse them, by the will of Yahweh he could only bless them instead.
The religious system of sacrifices as well as the legal system of Levites and judges were being corrupted and used for oppression rather than for justice.
They were cheating people.
Among the sins of Israel recounted by Amos was their “making the ephah small, and the shekel great, and falsifying the balances by deceit” (Amos 8:5).
The oppression of their own poor tribesmen by the wealthy is one of the chief transgressions of ancient Israel.
Prosperity and satisfaction in the works of men's hands is a blessing from God. When Israel is disobedient, those things are withdrawn from men.
Today we labor for salaries, and then price inflation and continual tax increases prevent us from saving anything.
From 1 Kings chapter 16:23-33 it is evident why Omri and his son Ahab were so odious to God.
The seeking of wealth in merchandise and trade for which Israel was explicitly chastised in the prophecies of Amos, Hosea and Micah, leads to competition amongst brethren and to that individualism which is the inevitable result of such commercialism, or as it is often called today, capitalism.
We must bear in mind that all of these things which are written represent the public pronouncements of the prophet to the people. Here Israel is being warned once again that judgment for the sins which are described is inevitable and impending. The Septuagint version of Micah 7:1-4 is more evidently agreeable to the interpretation provided here: “1 Alas for me! for I am become as one gathering straw in harvest, and as one gathering grape-gleanings in the vintage, when there is no cluster for me to eat the first-ripe fruit: alas my soul! 2 For the godly is perished from the earth; and there is none among men that orders his way aright: they all quarrel even to blood: they grievously afflict every one his neighbour: 3 they prepare their hands for mischief, the prince asks a reward, and the judge speaks flattering words; it is the desire of their soul: 4 therefore I will take away their goods as a devouring moth, and as one who acts by a rigid rule in a day of visitation. Woe, woe, your times of vengeance are come; now shall be their lamentations.”
In the economic, political and social climate of the nation, a man cannot even trust his own wife. The Septuagint says “Trust not in friends, and confide not in guides: beware of your wife, so as not to commit anything to her.” With the prevalence of divorce in society today, both men and women often have these same sentiments now.
In apostasy, the children of Israel are naturally divided between those who love God, and those who love the world. Now we see nearly every modern and marginally Christian family divided over the pressing social, political and economic issues of the day.
These things are true on levels both personal and national. The judgment of the nation is a direct result of their disobedience to God.
The interpretation in the Septuagint seems to better fit the context of the chapter: “It is the day of making of brick; that day shall be your utter destruction, and that day shall utterly abolish your ordinances.” The ordinances referred to are apparently the wicked statutes of Omri mentioned at 1Kings 16:23-33.
This highway must be the Caucasus Mountains, named after the race (caucasians) of God's people, that they migrated through as they went on to settle Europe and eventually America.
The meaning of being fed with a rod is a reference to chastisement.
From the 89th Psalm: “30 If his children forsake My law, and walk not in My judgments; 31 If they break My statutes, and keep not My commandments; 32 Then will I visit their transgression with the rod, and their iniquity with stripes. 33 Nevertheless My loving-kindness will I not utterly take from him, nor suffer My faithfulness to fail.”
The rod was the Assyrians.
The nations which shall “lick the dust like a serpent” are all of Israel's enemies, those nations gathered against Israel which are mentioned in the “last days” prophecy of Micah 4:11.
The hope of the children of Israel is manifest exclusively in Yahshua Christ. This book, these prophecies, promises and covenants were made to the children of Israel. Nobody else fits into this family heritage.
MICAH – CHURCH DOCTRINE VS. SCRIPTURE
Below are 3 sources of what the modern churches preach today about the book of Micah.
The purpose is to expose the apostasy and perversion of the scriptures, and to educate our people about the truth of our heritage. That we, the anglo-saxon race who are the descendants of ancient Israel, are the people of Abraham's seed and therefore the heirs of the promises of Yahweh. Not the Jews who distort and pervert the scriptures and teach the 'traditions of men'.
The book of Micah is a Prophetic Oracle. The prophet Micah wrote it 742-686 B.C. shortly before the Northern Kingdom’s fall in 722 B.C. Key personalities are all the people of Samaria and Jerusalem.
The purpose of the book of Micah was to proclaim warning and judgment to both the Northern and the Southern Kingdoms. His message was similar to that of Isaiah and was written at about the same time. Micah described the impending judgment that would eventually exile the nation.
• Chapters 1-5 specifically explain the judgment for the wicked nations, “For I will make Samaria a heap of ruins in the open country, planting places for a vineyard. I will pour her stones down into the valley and will lay bare her foundations” (1:6). Then chapter five Micah miraculously predicts the birthplace of the Messiah in Bethlehem. Also in verse 2, he teaches that the Messiah is an infinite Savior, from everlasting, “But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, from you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, from the days of eternity” (5:2).
• In chapters 6-7, Micah declares what God requires of men, “He has told you, O man, what is good; and what does the LORD require of you but to do justice, to love kindness, and to walk humbly with your God?” (6:8). Micah then proclaims God’s restoration and salvation to His people, “Who is a God like You, who pardons iniquity and passes over the rebellious act of the remnant of His possession? He does not retain His anger forever, because He delights in unchanging love” (7:18).
It must be stressed that God's people are not the Jews. They are children of Cain and Esau. Of darkness.
Summary of the Book of Micah
Little is known about the prophet Micah beyond what can be learned from the book itself and from Jer 26:18. Micah was from the town of Moresheth (1:1), probably Moresheth Gath (1:14) in southern Judah. The prophecy attests to Micah's deep sensitivity to the social ills of his day, especially as they affected the small towns and villages of his homeland.
Micah prophesied sometime between 750 and 686 b.c. during the reigns of Jotham, Ahaz and Hezekiah, kings of Judah (1:1; Jer 26:18). He was therefore a contemporary of Isaiah (see Isa 1:1) and Hosea (see Hos 1:1). Micah predicted the fall of Samaria (1:6), which took place in 722-721. This would place his early ministry in the reigns of Jotham (750-732) and Ahaz (735-715). (The reigns of Jotham and Ahaz overlapped.) Micah's message reflects social conditions prior to the religious reforms under Hezekiah (715-686). Micah's ministry most likely fell within the period 735-700.
The background of the book is the same as that found in the earlier portions of Isaiah, though Micah does not exhibit the same knowledge of Jerusalem's political life as Isaiah does. Perhaps this is because he, like Amos, was from a village in Judah.
Several significant historical events occurred during this period:
In 734-732 b.c. Tiglath-Pileser III of Assyria led a military campaign against Aram (Syria), Philistia and parts of Israel and Judah. Ashkelon and Gaza were defeated. Judah, Ammon, Edom and Moab paid tribute to the Assyrian king, but Israel did not fare as well. According to 2Ki 15:29 the northern kingdom lost most of its territory, including all of Gilead and much of Galilee. Damascus fell in 732 and was annexed to the Assyrian empire.
In 722-721 Samaria fell, and the northern kingdom of Israel was conquered by Assyria.
In 712 King Sargon II of Assyria captured Ashdod (isa 20:1;).
In 701 Judah joined a revolt against Assyria and was overrun by King Sennacherib and his army, though Jerusalem was spared.
Theme and Message
As the Outline shows, Micah's message alternates between oracles of doom and oracles of hope -- in terms of Ro 11:22, between God's "sternness" and his "kindness." The theme is divine judgment and deliverance. Micah also stresses that God hates idolatry, injustice, rebellion and empty ritualism ( 3:8 ), but delights in pardoning the penitent (7:18-19). Finally, the prophet declares that Zion will have greater glory in the future than ever before ( 4:1-2 , 4:1-5).
Who wrote the book?
The prophet Micah identified himself by his hometown, called Moresheth Gath, which sat near the border of Philistia and Judah about twenty-five miles southwest of Jerusalem. Dwelling in a largely agricultural part of the country, Micah lived outside the governmental centers of power in his nation, leading to his strong concern for the lowly and less fortunate of society—the lame, the outcasts, and the afflicted (Micah 4:6). Therefore, Micah directed much of his prophecy toward the powerful leaders of Samaria and Jerusalem, the capital cities of Israel and Judah, respectively (1:1).
Where are we?
As a contemporary of Isaiah and Hosea, Micah prophesied during the momentous years surrounding the tragic fall of Israel to the Assyrian Empire (722 BC), an event he also predicted (Micah 1:6). Micah stated in his introduction to the book that he prophesied during the reigns of Jotham, Ahaz, and Hezekiah in Judah, failing to mention the simultaneous string of dishonorable kings that closed out the northern kingdom of Israel.
During this period, while Israel was imploding from the effects of evil and unfaithful leadership, Judah seemed on a roller-coaster ride—ascending to the heights of its destiny in one generation, only to fall into the doldrums in another. In Judah at this time, good kings and evil kings alternated with each other, a pattern seen in the reigns of Jotham (good, 2 Kings 15:32–34); Ahaz (evil, 2 Kings 16:1–4); and Hezekiah (good, 2 Kings 18:1–7).
Why is Micah so important?
The book of Micah provides one of the most significant prophecies of Jesus Christ’s birth in all the Old Testament, pointing some seven hundred years before Christ’s birth to His birthplace of Bethlehem and to His eternal nature (Micah 5:2).
Surrounding Micah’s prophecy of Jesus’s birth is one of the most lucid pictures of the world’s future under the reign of the Prince of Peace (5:5). This future kingdom, which scholars (incorrectly) call the millennial kingdom, will be characterized by the presence of many nations living with one another in peace and security (4:3–4) and coming to Jerusalem to worship the reigning king, that is, Jesus Himself (4:2). The millennial kingdom, which is the 1000 years that we rule with Christ, has already happened. This was the time between 800 and 1800 AD when the Reformation exploded by and through God's people (anglo-saxon true Israel) who brought the gospel to our kinsmen, who were settling all over the world. Christ is not coming back a 3rd time. Because these events have not yet occurred, we look forward to the millennial kingdom at some undetermined time in the future. The 1000 years has occurred, now we look forward to His final return when we will reign with Him here on earth.
The “rapture”, along with the “millennial reign (supposedly yet to happen)”, are not scriptural. They are some of the false doctrines warned about by our Prince.
What's the big idea?
Much of Micah’s book revolves around two significant predictions: one of judgment on Israel and Judah (Micah 1:1–3:12), the other of the restoration of God’s people in the millennial kingdom (4:1–5:15). In the kingdom. Christ is not going to set things right for a 1000 years, only to let the evil happen all over again. The scriptures teache that His 2nd Advent is the last. Judgment and restoration inspire fear and hope, two ideas wrapped up in the final sequence of Micah’s prophecy, a courtroom scene in which God’s people stand trial before their Creator for turning away from Him and from others (6:1–7:20). It's not a trial, the judgment is set, Assyria is the rod of punishment. In this sequence, God reminds the people of His good works on their behalf, how He cared for them while they cared only for themselves. But rather than leave God’s people with the fear and sting of judgment, the book of Micah concludes with the prophet’s call on the Lord as his only source of salvation and mercy (7:7), pointing the people toward an everlasting hope in their everlasting God.
How do I apply this?
Much of Micah’s indictment against Israel and Judah involves these nations’ injustice toward the lowly—unjust business dealings, robbery, mistreatment of women and children, and a government that lived in luxury off the hard work of its nation’s people.
Where does the injustice dwell in your own life? Who are the lowly in your life? Do you need a call toward repentance, like the people of Israel and Judah did?
Micah’s impassioned plea for God’s chosen people to repent will cut many of us to the quick. Most of us don’t decide daily to cut people down or find ways to carry out injustice. Instead, we do it out of habit. Let’s allow the words of Micah to break us out of our apathy about extending justice and kindness to others and press on toward a world that better resembles the harmonious millennial kingdom to come. Let’s determine to live as God desires—“to do justice, to love kindness, and to walk humbly with our God” (Micah 6:8).