Having seen the prophetic emphases of Amos and Hosea, I want to turn to Micah the Moresthite (c.742-685 B.C.). He too brought scathing indictments against his people. At one point he accuses them of having risen up as an enemy against their God (Mic. 2:8). There is no let up until the end of chapter two where these enigmatic lines appear:
I will surely assemble all of you, O Jacob,
I will surely gather the remnant of Israel;
I will put them together like sheep of the fold,
Like a flock in the midst of their pasture;
They shall make a loud noise because of so many people.
The one who breaks open will come up before them;
They will break out,
Pass through the gate,
And go out by it;
Their king will pass before them,
With the LORD at their head. (Micah 2:12-13)
Notice the mention of the remnant, which in Micah is always a reference to those among Israel who will be saved. Verse 12 envisions a gathering of the remnant, but for all that, it foresees a large company of people brought together. The scene is one of restoration and peace.
The thirteenth verse is a bit more difficult to break down. The identity of “the breaker” (parats) is settled once we understand the parallelism with “the king” and “the Lord” later in the verse. This is none other than the great prophetic figure found in Genesis 3:15, 49:8; Numbers 24:8-9, 17; and Deuteronomy 18:15-19. At this juncture, around the latter part of the 8th Century B.C., this noble personage is still somewhat of a dark figure. But if we put these things together we come up with a victorious Hero who will vanquish Satan, a King from Judah who will lead a restored Israel, who will come in a future day, and who will also be the great Prophet of His people.
If we jump to chapter 5, we come across the well known prophecy in 5:2.
But you, Bethlehem Ephrathah,
Though you are little among the thousands of Judah,
Yet out of you shall come forth to Me
The One to be Ruler in Israel,
Whose goings forth are from of old,
In this oracle Micah names the actual birthplace of the coming King. Naturally, it is in Judah because that is where Jacob had predicted that He would come from. The geographical connection between Micah 5:2 and Genesis 49:8 shows that they are speaking about one and the same person. But the prophet adds a bit more information. This Ruler is clearly connected with the Davidic covenant (even though the word cannot be translated as “king”). The fact that there is a stable continuity between Jacob (c. 1850 B.C.), David (c. 1000 B.C.) and Micah (c. 700 B.C.) again shows that God’s covenant word does not alter its meaning or become “transformed” as the centuries pass. Prophecy is steady so that faith in God can be firm. Indeed, the added specificity of the birthplace of the Ruler necessitates this.
Of course, this side of Calvary the interpreter has to decide whether or not the passage is speaking of the first coming of Christ (I am assuming the identity of this Ruler is Christ), or of the second coming of Christ. Believers in Micah’s day did not have this quandary. For them the mighty Ruler to come will be born in Bethlehem, and this too is how the scribes inquired of by Herod saw it (Matt. 2:5-6), although they also called Him the Shepherd of God’s people.
More inferred than plainly taught, the function of this Ruler will be to bring unity and blessing to the nation corresponding to the covenants with Israel. This certainly did not occur at the first advent. But here we might begin to notice an important fact about predictions concerning this exalted figure, and that is that most of the prophecies concerning Him (Christ) hold the two comings (as we now know of them) together as one work.
We will see this over and over again in Isaiah and other places (e.g. Isa. 9:6-7; 40:3-5; 52:13-53:12; 61:1-2; Zech. 9:9; Mal. 3:1-3). The two comings are viewed together. This same phenomenon is found in relation to Genesis 3:15 — the crushing of the heel of the Woman’s Seed was at the Cross. The crushing of the serpent’s skull by the Woman’s Seed is still in the future; in fact, my opinion is that it awaits the closing of the thousand years in Revelation 20, the culmination of the Creation Project.
If we take this view of the two comings forming essentially one work, it is apparent that the work of Christ is not yet complete. Certainly the role of the Suffering Servant is finished (Jn. 19:30; cf. Acts 3:13, 26), but there is much more to do!
But another matter confronts the reader of the verse: does this Ruler’s activity, though set in the future as to His role for Israel, declare to us that He has a special provenance? He is said to be “of old” (qedem), “from everlasting” or “from ancient times” (olam). How is this to be understood? By any measure this is a mysterious statement. Some more liberal commentators have tried to resolve the tension by making this statement refer to the Davidic line.1 But the subject under discussion is not the line of David but one particular Ruler from David’s birthplace.2 This individual has “origins” in the ancient past. As McComiskey says,
The word qedem can indicate only great antiquity, and its application to a future ruler – one yet to appear on the scene of Israel’s history – is strong evidence that Micah expected a supernatural figure.3
Another writer has said that “The phrases of this text are the strongest possible statement of infinite duration in the Hebrew language.”4 The obvious ties to both the Davidic and the Abrahamic covenant should be noted. This Ruler will bring about the full fulfillments of these great covenants.
Moving back one chapter the prophet gives us a depiction of the coming kingdom of the Ruler. What we are told here will become common as we read the prophetic literature. It is this-worldly but it is another world. There is an evocation of tranquility that seems scarcely possible in our turbulent world.
Micah 4:1 locates the prophecy of 4:1-8 “in the latter days,” which, although it is not definite enough to place at the end of time (viz. after the second coming when Israel will turn to the Lord, Deut. 4:29-30), seems only to fit comfortably there. The scene is idyllic, almost like the Arcadia of Virgil. We read about the exaltation of the mountain of Yahweh. Is this metaphorical only? Perhaps: perhaps not. It is too early in the Old Testament chronology to tell. What is more certain is that people (am) of the nations of the world will go up to it.
This will not surprise any reader who remembers Genesis 12:3 or 22:18. Even the commission given to Israel in Exodus 19:6, although it was not fulfilled under Moses and Joshua, suggests to us that the Divine intention was for Israel to act as a spiritual magnet to the rest of the nations. The second verse spells this out for us. The peoples of the world are depicted as encouraging one another to go to the house of God (the Temple) in Jerusalem to worship.5
The next verse compliments verse 2 by describing the repentance which comes to the nations. There is one (“He”) who causes this turning. One can be sure that “He” is not a member of the United Nations. No, this is either God above or it is God’s Representative here below. The “Ruler” of 5:2 fits the bill nicely. He is extraordinary in that He achieves what no man has come close to achieving: the cessation of war. Here surely is the “Prince of peace” of whom Micah’s contemporary Isaiah speaks (Isa. 9:6).6
The mood is sustained in the next verse:
But everyone shall sit 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 4:4)
Because violence has all but ceased, a person will be able to enjoy the tranquil scenery. There is even the intimation of private ownership for all, an unheard-of thing in that era. But the crucial element comes next: “no one shall make them afraid.” This wonderful promise of amity and serenity will be taken up by the other prophets as they keep up the four prophetic elements of being continuous, organic, theocentric, and progressive. In fact, when we see the promise of God to Israel that they will one day dwell in safety among the nations it usually signals an end times covenantal realization in the kingdom. We have already seen this in Hosea 2:18.
The Book of Micah ends with the prophet beckoning the coming day when God will forgive Israel’s sins and prosper her in covenant faithfulness (7:14-20). God’s great compassion will dispose of Israel’s sins (7:19) and, in a beautiful turn of phrase, “give truth to Jacob” in remembrance of His covenant with Abraham (7:20).
Peace and safety, productivity and Israel’s prominence among the nations, the redeemed of the world living under the beneficent gaze of the Lord’s everlasting Ruler. This is the covenanted vision of Amos, Hosea and Micah. And we haven’t even turned to Isaiah.
1 Contra the over-confident assessment of Leslie C. Allen, Joel, Obadiah, Jonah and Micah, 343-344.
2 A full discussion of this passage can be found in E.W. Hengstenberg, Christology of the Old Testament, 1.351-381.
3 Thomas E. McComiskey, “Micah” in The Expositors Bible Commentary, Volume 7, Frank E. Gaebelein, General Editor, 427
4 Charles L. Feinberg, The Minor Prophets, 173
5 This poses a difficulty for those who cannot find a place for an end times temple in their theological scheme. The difficulty is lessened considerably when one recalls the “covenant of peace” that God made with Phinehas in Numbers 25.
6 Of course, Micah 4:1-3 and Isaiah 2:2-4 are almost exact duplicates. While the question of whose words were original can never be settled, I am among those who think Micah’s words in the verses following appear to fit more seamlessly into his presentation. Therefore, I give the hat tip to him.
Paul Martin Henebury is a native of Manchester, England and a graduate of London Theological Seminary and Tyndale Theological Seminary (MDiv, PhD). He has been a Church-planter, pastor and a professor of Systematic Theology and Apologetics. He was also editor of the Conservative Theological Journal (suggesting its new name, Journal of Dispensational Theology, prior to leaving that post). He is now the President of Telos School of Theology.