(Hebrew: Mikhayahu, Who is like Jehovah?) Sixth of the twelve minor prophets of the Old Testament; born Morasthi, near Eleutheropolis, c.35miles southwest of Jerusalem. He was therefore a subject of the southern kingdom. He calls Juda "my people" and here championed God's cause against religious ana social evils "in the days of Joathan, Achaz and Ezechias, kings of Juda" (Micheas 1), hence he was a contemporary of Isaias and Amos. His prophecy consists of seven chapters, which may be divided into three discourses; each beginning with a summons to "hear"; each running through a triple cycle of themes, sin, punishment, and the promise of Messianic Redemption. In the first discourse (1-2) God rises in majesty to punish idolatry and send distress over Juda, to punish injustice, and none can thwart Him, and the Redemption is introduced, "I will assemble and gather together all of thee, O Jacob: I will bring together the remnant of Israel. I will put them together as a flock in the fold." In the second discourse (3-5), the birthplace of the coming Saviour is named; God abominates the crimes of princes and judges and false prophets, "Therefore, because of you, Sion shall be ploughed as a field and Jerusalem shall be as a heap of stones and the mountain of the temple as the high places of the forests." After all this the mountain of the Lord shall be exalted; God's People will be renewed; suffering is the road to glory; the Lord of this glory will be born in Bethlehem and His kingdom will be blessed, triumphant, and peaceful. In the third discourse (6-7) God challenges His people to come into judgment against Him, and plead their case against His own; God's blessings are contrasted with their base ingratitude and sins, and the penalty is awarded; however, justice must yield to mercy, and the dawn of Messianic glory is once more foretold. Micheas is the prophet of the common folk and the villages, as Isaias was the oracle of the court and the capital. His ministry evoked the Reform of Ezechias and is publicly recalled in the times of Jeremias (Jeremias 26). The canonicity of his prophecy was never seriously questioned. It is used in the Breviary on the fifth Sunday of November, and in the Missal for the third lesson on Ember Saturday in September (7,14-16,18-20).

A shortened form of Micaiah, who is like Jehovah? A man of Mount Ephraim, whose history so far is introduced in Judges 17 , apparently for the purpose of leading to an account of the settlement of the tribe of Dan in Northern Palestine, and for the purpose also of illustrating the lawlessness of the times in which he lived (Judges 18 ; 19:1-29 ; 21:25 ). The son of Merib-baal (Mephibosheth), 1 Chronicles 8:34,35 . The first in rank of the priests of the family of Kohathites (1 Chronicles 23:20 ). A descendant of Joel the Reubenite (1 Chronicles 5:5 ). "The Morasthite," so called to distinguish him from Micaiah, the son of Imlah (1 Kings 22:8 ). He was a prophet of Judah, a contemporary of Isaiah (Micah 1:1 ), a native of Moresheth of Gath (1:14,15). Very little is known of the circumstances of his life (Compare Jeremiah 26:18,19 ).

the seventh in order of the twelve lesser prophets, is supposed to have prophesied about B.C. 750. He was commissioned to denounce the judgments of God against both the kingdoms of Judah and Israel, for their idolatry and wickedness. The principal predictions contained in this book are, the invasions of Shalmanezer and Sennecharib; the destruction of Samaria and of Jerusalem, mixed with consolatory promises of the deliverance of the Jews from the Babylonian captivity and of the downfall of the power of their Assyrian and Babylonian oppressors; the cessation of prophecy in consequence of their continued deceitfulness and hypocrisy; and a desolation in a then distant period, still greater than that which was declared to be impending. The birth of the Messiah at Bethlehem is also expressly foretold; and the Jews are directed to look to the establishment and extent of his kingdom, as an unfailing source of comfort amidst general distress. The style of Micah is nervous, concise, and elegant, often elevated, and poetical, but sometimes obscure from sudden transitions of subject; and the contrast of the neglected duties of justice, mercy, humility, and piety, with the punctilious observance of the ceremonial sacrifices, affords a beautiful example of the harmony which subsists between the Mosaic and Christian dispensations, and shows that the law partook of that spiritual nature which more immediately characterizes the religion of Jesus. The prophecy of Micah, contained in the fifth chapter, is, perhaps, the most important single prophecy in all the Old Testament, and the most comprehensive respecting the personal character of the Messiah, and his successive manifestations to the world. It crowns the whole chain of predictions respecting the several limitations of the promised seed: to the line of Shem; to the family of Abraham, of Isaac, and of Jacob; to the tribe of Judah; and to the royal house of David, terminating in his birth at Bethlehem, "the city of David." It carefully distinguishes his human nativity from his divine nature and eternal existence; foretels the casting off of the Israelites and Jews for a season; their ultimate restoration; and the universal peace which should prevail in the kingdom and under the government of the Messiah. This prophecy, therefore, forms the basis of the New Testament revelation which commences with the birth of the Messiah at Bethlehem, the miraculous circumstances of which are recorded by St. Matthew and St. Luke in the introduction to their respective histories; the eternal subsistence of Christ as "the Word," in the sublime introduction to St. John's Gospel; his prophetic character and second coming, illustrated in the four Gospels and in the apostolic epistles.

The sixth in order of the so-called minor prophets. The superscription to this book states that the prophet exercised his office in the reigns of Jotham, Ahaz, and Hezekiah. If we reckon from the beginning of Jotham's reign to the end of Hezekiah's (B.C. 759-698), then he ministered for about fifty-nine years; but if we reckon from the death of Jotham to the accession of Hezekiah (B.C. 743-726), his ministry lasted only sixteen years. It has been noticed as remarkable that this book commences with the last words of another prophet, "Micaiah the son of Imlah" (1 Kings 22:28 ): "Hearken, O people, every one of you." The book consists of three sections, each commencing with a rebuke, "Hear ye," etc., and closing with a promise, (1) ch. 1; 2; (2) ch. 3-5, especially addressed to the princes and heads of the people; (3) ch. 6-7, in which Jehovah is represented as holding a controversy with his people: the whole concluding with a song of triumph at the great deliverance which the Lord will achieve for his people. The closing verse is quoted in the song of Zacharias (Luke 1:72,73 ). The prediction regarding the place "where Christ should be born," one of the most remarkable Messianic prophecies (Micah 5:2 ), is quoted in Matthew 2:6 . There are the following references to this book in the New Testament: 5:2, with Matthew 2:6 ; John 7:42 . 7:6, with Matthew 10:21,35,36 . 7:20, with Luke 1:72,73 .

(See MICAH.)

1. Of Mount Ephraim. (See JONATHAN.) The date of the event is implied as before Samson, for the origin of the name Mahaneh Dan occurs in this narrative (Judges 18:12) and it is mentioned as already so named in Samson's childhood (Judges 13:25, margin). Josephus places the synchronous narrative of the Levite and his concubine at the beginning of the judges. Phinehas, Aaron's grandson, is mentioned (Judges 20:28). The narrative was written after the monarchy had begun (Judges 18:1; Judges 19:1), while the tabernacle was still at Shiloh, not yet moved by David to Jerusalem (Judges 18:81). 2. MICAH THE PROPHET. The oldest form of the name was Μikaiahuw , "who is as Jah?" (compare MICHAEL.) In Micah 7:18 Micah alludes to the meaning of his name as embodying the most precious truth to a guilty people such as he had painted the Jews, "who is a God like unto Thee that pardon iniquity," etc. Sixth of the minor prophets in the Hebrew canon, third in the Septuagint. The Morasthite, i.e. of Moresheth, or Moresheth Gath (near Gath in S.W. of Judaea), where once was his tomb, but in Jerome's (Ep. Paulae 6) days a church, not far from Eleutheropolis. Micah prophesied in the reigns of Jotham, Ahaz, and Hezekiah somewhere between 756 and 697 B.C. Contemporary with Isaiah in Judah, with whose prophecies his have a close connection (compare Micah 4:1-3 with Isaiah 2:2-4, the latter stamping the former as inspired), and with Hosea and Amos during their later ministry in Israel. His earlier prophecies under Jotham and Ahaz were collected and written out as one whole under Hezekiah. Probably the book was read before the assembled king and people on some fast or festival, as certain elders quoted to the princes and people assembled against Jeremiah (Jeremiah 26:18) Micah 3:12, "Micah the Morasthite in the days of Hezekiah, and spoke to all the people of Judah, Thus saith the Lord of hosts, Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest. Did Hezekiah put him ... to death? Did he not fear the Lord and besought the Lord, and the Lord repented Him of the evil which He had pronounced against them?" The idolatries of Ahaz' reign accord with Micah 's denunciations. He prophesies partly against Israel (Samaria), partly against Judah. Shalmaneser and Sargon took Samaria in the sixth year of Hezekiah (722 B.C.). The section in which is (Micah 1:6) "I will make Samaria as an heap" was therefore earlier. The "high places" (Micah 1:5) probably allude to those in Jotham's and Ahaz' reigns (2 Kings 15:35; 2 Kings 16:4). The "horses and chariots" (Luke 1:72-73) accord with Jotham's time, when Uzziah's military establishments still flourished (2 Chronicles 26:11-15). Micah 5:12-14; Micah 6:16, "the statutes of Omri are kept and all the works of the house of Ahab," accord with the reign of Ahaz who "walked in the way of the kings of Israel" (2 Kings 16:3). DIVISIONS. The thrice repeated phrase "Hear ye" (Micah 1:2; Micah 3:1; Micah 6:1) divides the whole into three parts. The middle division (Micah 3-5) has Messiah and His kingdom for its subject. The first division prepares for this by foretelling the overthrow of the world kingdoms. The third division is the appeal based on the foregoing, and the elect church's anticipation of God's finally forgiving His people's sin completely, and restoring Israel because of the covenant with Jacob and Abraham of old. The intimations concerning the birth of Messiah as a child and His reign in peace, and Jacob's remnant destroying adversaries as a "lion," but being "a dew from the Lord amidst many people" (Micah 4:9-5:5), correspond to Isaiah 7:14-16; Isaiah 9:6-7. This middle section is the climax, failing into four strophes (Micah 4:1-8; Micah 4:9-5;Micah 4:2; Micah 5:8-9; Micah 5:10-15). Micah 6:7, form a vivid dialogue wherein Jehovah expostulates with Israel for their sinful and monstrous ingratitude, and they attempt to reply and are convicted (Micah 6:6-8). Then the chosen remnant amidst the surrounding gloom looks to the Lord and receives assurance of final deliverance. Zacharias (Micah 5:10) reproduces the closing anticipation (Micah 7:16-20), "Thou wilt perform the truth to Jacob and the mercy to Abraham which Thou hast sworn unto our fathers from the days of old." Sennacherib's invasion is foreseen, Micah 1:9-16; especially Micah 1:13-14, compare 2 Kings 18:14-17. Jerusalem's destruction in Micah 3:12; Micah 7:13. The Babylonian captivity and deliverance in Micah 4:10; Micah 4:1-8; Micah 7:11, confirming the genuineness of the latter half of Isaiah his contemporary, with whom Micah has so much in common and who (Isaiah 39-66) similarly foretells the captivity and deliverance. The fall of Assyria and Babylon are referred to (Micah 5:5-6; Micah 7:8; Micah 7:10). Hengstenberg thinks that Micaiah's words (1 Kings 22:28), "hearken, O people, every one of you," were intentionally repeated by Micah to intimate that his own activity is a continuation of that of his predecessor who was so jealous for God, and that he had more in common with him than the mere name. STYLE. His diction is pure and his parallelisms regular. His description of Jehovah (Micah 7:18-19), "who is a God like unto Thee, forgiving?" etc., alludes to the meaning of his own name and to Exodus 15:11; Exodus 34:6-7, and is a fine specimen of his power and pathos. He is dramatic in Micah 6; 7. His similarity to Isaiah in style is due to their theme being alike (Micah 4:8-52; Isaiah 1:2; Micah 2:2; Isaiah 5:8; Micah 2:6; Micah 2:11; Isaiah 30:10; Micah 2:12; Isaiah 10:20-22; Micah 6:6-8; Isaiah 1:11-17). He is abrupt in transitions, and elliptical, and so obscure; the contrast between Babylon, which triumphs over carnal Israel, and humble Bethlehem out of which shall come forth Israel's Deliverer and Babylon's Destroyer, is a striking instance: 1618881337_78:7. Pastoral and rural imagery is common (Micah 1:6; Micah 1:8; Micah 2:12; Micah 3:12; Micah 4:3; Micah 4:12-13; Micah 5:4-8; Micah 6:15; Micah 7:1; Micah 7:4; Micah 7:14). Flays upon words abound (Micah 1:10-15). (See APHRAH; BETHEZEL; MAROTH; ACHZIB; MARESHAH.) New Testament quotations of Micah: Matthew 2:5-6 (Micah 5:2); Matthew 10:35-36 (Micah 7:6); Matthew 9:13 (Micah 6:6-8); Mark 13:12; Luke 12:53 (Micah 7:6); John 7:42 (Micah 5:2); Ephesians 2:14 (Micah 5:5). 3. The Reubenite Joel's descendant (1 Chronicles 5:5). 4. Mephibosheth's or Meribbaal's son (1 Chronicles 8:34; 2 Samuel 9:12), MICHA. 5. A Kohathite Levite, Uzziel's oldest son; nephew of Amram, and cousin to Moses (1 Chronicles 23:20; 1 Chronicles 24:24-25); the spelling varies in the two chapters. 6. Abdon's father (2 Chronicles 34:20); Achbor's, 2 Kings 22:12.

(mi' cuh) A prophetic book named after the eighth century B.C. prophet containing some of his messages. The prophet Micah's name means, “Who is like Yah?” People in the Ancient Near East commonly gave their children names that indicated devotion to their god, and Yahweh was the name by which the God of Israel and Judah was called. See Micah ; Micaiah ; Michaiah ; Micha . Micah 1:1 gives the reader three pieces of information about the prophet. He came from Maresheth (NIV) which probably should be identified with Moresheth-gath. This village was located about 25 miles southwest of Jerusalem in the tribe of Judah. Micah, however, may have lived in Jerusalem during his ministry. He worked in the reigns of Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.) who were kings of Judah. The identification of these kings does not mean that he was active from 750-686, but that his ministry spanned parts of each reign. Jeremiah 26:17-18 refers to Micah as prophesying during the time of Hezekiah. Determining exact dates, however, for each of the prophecies contained in the book is difficult. Micah was a contemporary of Isaiah, Hosea, and possibly Amos. Finally, His prophecies addressed Samaria and Jerusalem. Samaria was the capital of the Northern Kingdom (Israel) and Jerusalem, of the Southern Kingdom (Judah). Even though Micah ministered in Judah, some of his messages were directed toward Israel. Historical Background In Micah's time, many political and national crises occurred. Micah addressed those issues. The Assyrian Empire began to dominate the Ancient Near East about 740 B.C. Juhad and Israel became tribute-paying vassals of this new political power, and in 722 B.C. Israel felt the might of the Assyrian army. Shalmaneser V and Sargon II destroyed the Northern Kingdom and its capital, Samaria (2 Kings 16-17 ) because of an attempted rebellion. The records of Sargon II state that he “besieged and conquered Samaria, (and) led away as booty 27,290 inhabitants of it.” While Judah survived, they still were vassals. Micah 1:2-7 associates the imminent destruction of Samaria as God's judgment for the people's idolatry. Hezekiah, king of Judah, instituted many reforms that caused the Assyrian king, Sennacherib, to respond with force. Many cities of Judah were destroyed, and Jerusalem was unsuccessfully besieged ( 2 Kings 18-19 ). The annals of Sennacherib boast that he laid siege to 46 cities and countless small villages. He took 200,150 people as booty along with the livestock. As for Hezekiah, Sennacherib says, “Himself I made a prisoner in Jerusalem, his royal residence, like a bird in a cage.” Despite the failure to take Jerusalem, the citizens of the Southern Kingdom suffered greatly from the invasion. The Prophet's Message The subjects of Micah's messages reveal much about the society of his day. He constantly renounced the oppression of the poor by the rich. He characterized the rich as devising ways in which to cheat the poor out of their land (Micah 2:1-5 ). People were evicted from their homes and had their possessions stolen. Those who committed such crimes were fellow Israelites (Micah 2:6-11 ). The marketplace was full of deception and injustice (Micah 6:9-16 ). The rulers of the country, who had the responsibility of upholding justice, did the opposite (Micah 3:1-4 ). Micah also denounced the religious practices of the nation. He predicted the destruction of Judah as an act of God's judgment. Other prophets, however, led the people to believe that this could never happen because God was residing in the nation and would protect them. Micah contended that the other prophets' message was not from God. Instead, the message from God was the imminent devastation of Judah (Micah 3:5-12 ). The people worshiped other gods. They did not quit believing in and worshiping the God of Judah, but they combined this worship with devotion to other details (Micah 5:10-15 ). The people believed all that religion required of them was to bring their sacrifices and offerings to the Temple. No relationship was acknowledged between their activity in the Temple and their activity in daily life. Micah attempted to correct this misconception by arguing that God is not just interested in the physical act of making a sacrifice but is supremely concerned with obedience that extends into daily life (Micah 6:6-8 ). Micah warned of impending judgment on God's people for their disobedience. At the same time, he proclaimed messages of hope. Judgment would come, but afterwards, God would restore a remnant of the people devoted to Him (Micah 4:1-13 ; Micah 7:14-20 ). Unlike the unjust kings that the people were accustomed to, God would bring a ruler who would allow the people to live in peace (Micah 5:1-5 ). Ultimately, Judah was destroyed in 586 B.C. by the Babylonians, but a remnant returned. Matthew saw in Micah's hope for a new ruler a description of Christ (Matthew 2:6 ). See Ahaz ; Assyria; Israel ; Hezekiah ; Jerusalem ; Prophet; Samaria. Outline I. God's Word Witnesses Against All People (Micah 1:1-2 ). II. God Judges His People for Their Sins (Micah 1:3-3:12 ). A. God judges religious infidelity (Micah 1:3-16 ). B. God judges economic injustice (Micah 2:1-5 ). C. God judges false preaching (Micah 2:6-11 ). D. God's judgment looks to the remnant's restoration (Micah 2:12-13 ). E. God judges unjust leaders (Micah 3:1-4 ). F. God judges those who preach peace and prosperity for sinners (Micah 3:5-7 ). G. God judges through His Spirit-filled messenger (Micah 3:8 ). H. God judges corrupt, greedy officials (Micah 3:9-12 ). III. God Promises a Day of International Peace and Worship (Micah 4:1-5:15 ). A. God plans for His people to teach His way to the nations (Micah 4:1-5 ). B. God plans to redeem and rule His weakened remnant (Micah 4:6-11 ). C. God plans to show the world His universal rule (Micah 4:12-13 ). D. God plans to raise up a Shepherd from Bethlehem to bring peace and victory to His beleagured flock (Micah 5:1-9 ). E. God plans to destroy weapons and idolatry from His people (Micah 5:10-15 ). IV. God Has a Case Against His People (Micah 6:1-7:6 ). A. God has done His part, redeeming His people (Micah 6:1-5 ). B. God's expectations are clear: justice, mercy, piety (Micah 6:6-8 ). C. God's people have not met His expectations (Micah 6:9-12 ). D. God's punishment is sure for a corrupt people (Micah 6:13-7:6 ). V. God in Righteousness, Love, and Faithfulness Will Forgive and Renew His People (Micah 7:7-20 ). A. God's people can trust Him for salvation (Micah 7:7 ). B. God's repentant people can expect better days ahead (Micah 7:8-14 ). C. God's enemies face shameful judgment (Micah 7:15-17 ). D. The incomparable God of patience, mercy, compassion, and faithfulness will forgive and renew His people (Micah 7:18-20 ). Scott Langston

(mi' cuh) Abbreviated form of the personal name Micaiah, meaning, “Who is like Yahweh?”. 1. Ephramite whose home shrine was the source of Dan's idolotrous worship (Judges 17-18 ). 2 . Descendant of Reuben (1 Chronicles 5:5 ). 3 . Descendant of King Saul (1 Chronicles 8:34-35 ; 1 Chronicles 9:40-44 ); at 2 Samuel 9:12 , the KJV used the form Micha. 4. Leader of a family of Levites in David's time (1 Chronicles 23:20 ; 1 Chronicles 24:24-25 ). 5 . Father of Abdon, a contemporary of Josiah (2 Chronicles 34:20 ); at 2 Kings 22:12 , the form Micaiah is used.

Of the four eighth century prophets whose writings have been preserved in the Old Testament, Micah was the last. Amos and Hosea had brought God’s message mainly to the northern kingdom Israel, whereas Isaiah and Micah were more concerned with the southern kingdom Judah. The two men prophesied during the same period (Isaiah 1:1; Micah 1:1) and both were especially concerned with the sins of Jerusalem. The two books contain many similarities, and it has been suggested that Micah might have been one of Isaiah’s disciples (cf. Isaiah 8:16). Social conditions With the prosperity of the eighth century came the social evils of greed, corruption, injustice and immorality. Those who profited most from the economic development were the merchants, officials and other upper class city dwellers. Corruption in the law courts made it easy for these people to do as they wished, while poorer class people found it impossible to gain even the most basic justice (Micah 3:9-11; Micah 7:3). Micah was particularly concerned with the injustice done to the poor farmers. He was from a farming village himself (Micah 1:1), and he saw that the corruption of Israel and Judah was centred in the capital cities, Samaria and Jerusalem (Micah 1:5; Micah 6:9). Because of the injustice of the officials and merchants with whom they had to deal, the farmers were forced to borrow from the wealthy to keep themselves in business (Micah 3:1-3; Micah 6:10-12). The wealthy lent them money at interest rates so high that the farmers found it impossible to pay their debts. The wealthy then seized the farmers’ possessions as payment. First they seized their clothing and household items (Micah 2:8), then, when these were not sufficient, their houses and land (Micah 2:1-3; Micah 2:9). The farmers then had to rent back their land from their new masters, thereby increasing the farmers’ burden even more. These practices showed no knowledge of the character of God or the nature of true religion. The people still followed the sacrifices and ceremonies of the Israelite religion, but Micah warned that formal religion was hateful to God if justice and love were absent (Micah 6:6-8). Unless they repented, God would send the people into captivity and leave their homeland desolate (Micah 3:12; Micah 6:16). Religious leaders also were corrupt. Preachers had comforting words for the upper class people from whom they received their income, but they condemned the prophet Micah for his forthright speaking (Micah 2:6; Micah 2:11; Micah 3:5). Hezekiah the king, however, heeded Micah’s warnings. He managed to achieve some reformation in Judah, and as a result God postponed the day of judgment (Jeremiah 26:18-19; cf. Micah 3:12). Eventually, in the reign of a later king, the judgment fell. Yet Micah saw that beyond the judgment lay the hope of a restored nation, a glorious kingdom and an ideal king (Micah 2:12-13; Micah 4:1-4; Micah 5:2; Micah 5:4). Summary of the book From his prophetic viewpoint, Micah gives a picture of the judgment about to fall on Israel and Judah (1:1-16). He goes on to point out that the reason for the judgment is the oppression of the poor by the corrupt leaders (2:1-3:12). But, looking further ahead, he sees that after captivity in a foreign land, Israel’s shame will be replaced by glory (4:1-5:1), and God’s chosen king will reign over his people in an ideal kingdom (5:2-15). Returning to the present, Micah announces God’s accusations against his people (6:1-16), then confesses their sin to God and pleads for God’s mercy (7:1-20).

The best known of several Micahs in the Bible story is the prophet whose book is part of the Old Testament (Micah 1:1; Jeremiah 26:18). (For details of this Micah see MICAH, BOOK OF). Another prophet had a variation of the same name, Micaiah. He lived in the time of King Ahab of Israel, and Ahab hated him. Whereas the other court prophets said only those things that pleased Ahab, Micaiah spoke the truth, whether Ahab liked it or not (1 Kings 22:5-9). When he told Ahab that a coming battle would bring defeat, Ahab threw him into prison. The outcome proved (as Micaiah had asserted) that he spoke the truth and that the other prophets were liars (1 Kings 22:13-36). An earlier Micah lived in the time covered by the book of Judges. He was a thief and an idol worshipper whom his mother made priest of her household shrine. But Micah did not come from the priestly tribe, so when a Levite happened to visit his house, Micah made him priest instead (Judges 17). After some time, representatives of the tribe of Dan stopped at Micah’s house while on a journey north in search of a new tribal homeland (Judges 18:1-6). When the Danites later moved north to settle, they again visited Micah. On this occasion they raided his shrine, robbed him of his images, and threatened him with death when he resisted (Judges 18:11-26). They then continued their journey and established Micah’s idolatrous religion in their new homeland (Judges 18:27; Judges 18:31).

Micah (mî'kah), who is like Jehovah? 1. An idolater in Mount Ephraim. Judges 17:1-13; Judges 18:2. The sixth of the minor prophets, is called the Morashite, from his birthplace Moresheh, in the territory of Gath, westward from Jerusalem, He prophesied during the reigns of Jotham, Ahaz, and Hezekiah, kings of Judah, b.c. 750-698, and was a contemporary of Isaiah, whom he often resembles in style and expressions. Compare, for instance, Isaiah 2:2 with Micah 4:1, or Isaiah 41:15 with Micah 4:13. The Book of Micah contains prophecies concerning Samaria and Jerusalem. In his prophecies concerning Messiah he is very precise. The prediction that Christ should be born in Bethlehem belongs to him. 5:2. His style is poetic throughout, pure, rich in images and plays upon words, old and lofty, but sometimes abrupt and obscure. There are seven persons of this name mentioned in the Bible.

MICAH, MICAIAH (‘Who is like Jahweh?’). This name, which occurs at least twelve times in the OT, and is a woman’s name as well as a man’s, is spelt in three different ways; the full name is Micajahu , a partially shortened form is Micaiah , while a still shorter form is Micah . The more important of those who bore this name are the following: 1. Micah , a dweller in the hill-country of Ephraim; he stole from his mother eleven hundred pieces of silver, which, however, he returned on hearing the curse which his mother pronounced against the thief. With part of the returned silver his mother causes an image to be made, which Micah sets up in his house; he then consecrates one of his sons a priest. But a Levite, named Jonathan, comes to the house of Micah while journeying; Micah induces him to be his priest instead of the son whom he had first consecrated. During this time the Danites send out five men to search for a suitable locality wherein to settle down; these five men come to the house of Micah, and while staying there they recognize the Levite. On their return they report that they have found a place for their tribe to dwell in. The whole ‘family’ of the Danites then set out, and come to take possession of the district they intend to make their home. On their coming into the neighbourhood of Micah’s dwelling-place, the five men who had already been there come and persuade Micah’s Levite to join them, and to bring with him Micah’s ephod, teraphim, and graven image. Micah follows after them; but protests in vain, for he is warned that if he attempts to regain his priest and lost treasures by force he will lose his goods and his life; he therefore returns home without them ( Judges 17:1-13 ; Judges 18:1-31 ). This very interesting narrative has undoubtedly a basis in fact: it records though later editors have somewhat altered its original form how the sanctuary in Dan first came to be established (see esp. Judges 18:29-31 ). 2 . Micaiah, the son of Imlah ; a prophet of Jahweh who is called by Ahab, at the request of Jehoshaphat, king of Judah, to prophesy concerning the result of a projected expedition against the Syrians. In reply to Abah’s inquiry Micaiah first prophesies smoothly; but Abah bids him speak nothing but the truth; thereupon he foretells the disaster that is to befall the allied armies of Israel and Judah if they go up to Ramoth-gilead to battle. The parable which the prophet then utters is a terrible indictment against the ‘lying prophets’ of Israel; the blow which one of them thereupon gives him is answered by a further prophecy, this time directed against the false prophet who gave the blow. Micaiah is then commanded to be imprisoned until the king returns in peace; but, undaunted, the prophet replies,’ If thou return at all in peace, Jahweh hath not spoken by me.’ The sequel showed Micaiah to have prophesied truly ( 1 Kings 22:1-53 ). 3. Micah , the son of Mephibosheth ( 1 Chronicles 8:34 f., 1 Chronicles 9:40 f. ^[1]). 4. Micaiah , one of the teachers sent by Jehoshaphat to teach the commandments of Jahweh in the cities of Judah ( 2 Chronicles 17:7 ). 5. Micaiah , the son of Gemariah, and a contemporary of Jeremiah, who heard Baruch reading out the prophecies of Jeremiah, and then spoke of them to the princes who were assembled in the scribe’s chamber ( Jeremiah 36:9-13 ), perhaps identical with the Micaiah of 2 Kings 22:12 and the Micah of 2 Chronicles 34:20 . 2 Chronicles 34:6 . One of the priests who took part in the dedication of the wall ( Nehemiah 12:41 ). Other less important bearers of the name are mentioned in 1 Chronicles 5:5 ; 1 Chronicles 23:20 (cf. 24:24f.), 2 Chronicles 13:2 (see Maacah, 4), Nehemiah 10:11 ; Nehemiah 12:35 ^[2] Nehemiah 12:41 , Jdt 6:15 . For the prophet Micah see the following article. W. O. E. Oesterley.

Although unlike Isaiah (6:1-9), Jeremiah (1:4-10), and Ezekiel (2:1-3:27) Micah gives his audience no autobiographical account of his call to prophetic ministry, the superscription to his book (1:1), "the word of the Lord that came to Micah, " affirms that the invisible God becomes audible in it. In 6:1b-8 Micah is pictured as the Lord's plenipotentiary from the heavenly court, who has come to Jerusalem to accuse Israel of having broken the Mosaic covenant. Unlike the false prophets, for whom money speaks louder than God (3:5,11), Micah, filled with the power of the Lord's Spirit, preaches justice (3:8). Micah's theology represents both aspects of the Lord's covenant with Israel: the Lord will sentence his covenant people to exile out of the land of blessing if they fail to keep his righteous law, but he will always preserve from them a righteous remnant to whom he will give his sworn land after the exile (2:5) and through whom he will bless the nations (4:1-5). Micah organizes the approximately twenty prophecies that comprise his book into three cycles—chapters 1-2,3-5, and 6-7each beginning with the command to either "Hear" (1:2) or "Listen" (3:1; 6:1). Each cycle begins with judgment-oracles against the nation for having failed to keep the Mosaic covenant, followed by salvation-oracles based on God's promises to Abraham and the patriarchs to be their god foreverso reflecting both aspects of the Lord's covenant with Israel. In the first two prophecies of the first cycle, Samaria (1:3-7) and Judah (1:8-16) are sentenced to destruction and exile because of their idolatry (vv. 5,7). In the third prophecy (2:1-5), Micah accuses rich land barons of exploiting Israel's middle class by taking their lands away from them in corrupt courts (vv. 1-3). It is often said that Micah is the champion of the poor; in truth, he champions the cause of Israel's middle classstalwart farmers whose wives live in luxurious homes and whose children enjoy the Lord's blessing (2:9). The Lord will take the lands away from the venal land barons and send them into exile (2:4-5). Israel possessed the promised land as a usufruct from the Lord. While he gave it to them to enjoy to its full measure, he reserved the right to take it away from them if they abused it (Leviticus 25:33 ). Micah's fourth prophecy is against the false prophets who abet the rapacious racketeers with their half-baked theology. Their identifying badge is that they preach only God's love, never his wrath and judgment. Their half-truth distorted the covenant by emphasizing only Exodus 34:6 ("The Lord the compassionate and gracious God, slow to anger, abounding in love and faithfulness") and omitting Exodus 34:7 ("yet he does not leave the guilty unpunished"). Their false doctrine of eternal security helped lead the nation to its death (2:6-11). In these four oracles Micah predicts Israel's exile, but looking beyond the judgment, he concludes the first cycle with a prophecy that the Lord will preserve a remnant with him as their triumphant King (2:12-13). In the second cycle (3:1-5:16), Micah delivers three oracles of judgment against Jerusalem's corrupt leaders: the avaricious magistrates, who cannibalize their subjects (3:1-4); the greedy prophets, who should be the nation's watchdogs but only wag their tails if fed a bone (3:5-7); and all the leaders, rulers, prophets, and priests (3:8-11), who are in cahoots to plunder their subjects. Micah concludes these oracles with the climactic prediction that Jerusalem will fall (3:12; cf. Jeremiah 26:18 ). In a breathtaking turn, he shifts from these judicial sentences reducing Jerusalem to a heap of rubble and its temple to a forested height to seven visions pertaining to Israel's "last days" (4:1,6; 5:10), a future that paradoxically reverses the present situationthe "now" of distress (4:9,11; 5:1, not translated in NIV)and at the same time brings to a fitting outcome that toward which it is striving. In his first sermon Peter goes out of his way to identify the coming of the Spirit at Pentecost with the epoch labeled by Micah and his contemporary, Isaiah, as "in the last days" (Acts 2:17 ). Peter's primary text is Joel 2:28-32 . The inspired apostle, however, curiously and interpretively transforms Joel's text. Joel's prophecy begins, "and afterward "' (Joel 2:28 ), but instead of this introduction Peter substitutes the words of Micah 4:1 and the parallel passage in Isaiah 2:2 . Since that wording is found in no text or version of Joel, Peter seems deliberately to link Pentecost and the ensuing age until the return of Jesus Christ with Isaiah's and Michah's prophecies about Israel's golden age "in the last days." The author of the Letter to the Hebrews likewise speaks of the church as now living "in these last days" (1:2). However, the phrase has a temporal thickness embracing many events over an extended period of time. In Micah it embraces the remnant's restoration from Babylon (4:9-10), the birth of the Messiah (5:2), and his universal and everlasting peace (5:5-6). Moreover, while the church today fulfills these prophecies it awaits the new heaven and new earth when they will be consummated. In the first of these visions with regard to the last days Micah sees Mount Zion established as the true religion over all false, pagan religions (4:1). He overhears the regenerate nations exhorting one another to come to Mount Zion to learn God's law, to hear God's word and to carry it back with them (v. 2). Reflecting upon what he saw and heard he predicts for these people a kingdom of peace: "they will beat their swords into plowshares" (v. 3); "every man will sit under his own fig tree" (v. 4). Until that happens, however, Micah and the remnant "will walk in the name of the Lord our God for ever and ever" (v. 5). In the second vision of these last days, Micah sees the lame remnant regathered as a strong nation (4:6-7); and in the third, the kingdom's former glory is again restored to Jerusalem (4:8). It should be borne in mind that earthly Jerusalem was always a replica of the heavenly, that the church today has come to the reality (i.e., the heavenly Jerusalem ^[1]), and that the old earthly symbols of the kingdom, including the temple on Mount Zion, have been done away forever (Hebrews 8:13 ). In the fourth vision, Micah transforms the cry of the exiles going into Babylon into the cry of a woman in labor. The remnant that survives the Babylonian exile will ultimately give birth to the new age (4:9-11); those who appeared defeated will become victorious (4:11-13). In the fifth vision and at the center of these glorious prophecies (5:1-6), Micah now predicts that the remnant will give birth to the Messiah, who will be born in lowly Bethlehem, David's cradle (v. 2 cf. Matthew 2:1-6 ). He will shepherd his flock in the strength of the Lord (v. 4 cf. John 10:11 ; Hebrews 13:20 ; 1 Peter 2:25 ; 5:4 ), and they will live securely (cf. Matthew 16:18 ). He will be their peace, protecting them from all their enemies, including Assyria, the very symbol of oppression (vv. 5-6 cf. Luke 2:14 ; 24:36 ; Romans 5:1 ; 8:31-39 ; Ephesians 2:14 ). In the sixth vision, Micah foresees that the restored remnant will become a savor of life and death among the nations (5:7-9) (cf. 2 Corinthians 2:14-15 ). Finally, "in that day, " Micah says, the Lord will purge his people of all their former false confidences: military hardware, witchcraft, and idolatry (5:10-15). Having purged his imperium within, thereby protecting it from the divine anger against unholiness, the Lord promises to guard it from enemies without (v. 15). In the third cycle (6:1-7:20), Micah begins with a covenant law suit (6:1-8). Here the Lord clearly profiles the covenant relationship. He dealt with his people in sovereign grace, saving them from Egypt and bringing them safely into the promised land (vv. 1-5). However, instead of responding to his grace with a total commitment of trust in him that leads to covenant fidelity and obedience, they reduced the covenant to a bargaining contract (vv. 6-7). Micah shows the reader how absurd it is to try to establish a relationship with God in this way. The false worshiper begins bargaining with holocausts; he then offers one-year calves (already more costly) (v. 6), then thousands of rams, then ten thousand torrents of oil. Finally, he even offers the cruel sacrifice of his own child (v. 7). "Ten thousand rivers of oil" suggests that this approach to God has no limit and establishes neither a covenant relationship with God nor assurance of salvation. Oil is measured by the pint or quart (Exodus 30:24 ; Numbers 15:9 ; 28:5 ). False worshipers think God's favor, like theirs, can be bought! Comparative religionists refer to Micah 6:8 as the quintessential expression of true religion. What the Lord actually requires is that the believer practice justice and faithful love, walking wisely with him. False worshipers offer the Lord everything but what he asks for: their loving and obedient hearts. Only those who comprehend his grace can and will offer him that. The prophet follows this law suit with yet another oracle of judgment (6:9-16). For Judah's corrupt and deceptive commercial practices (vv. 9-12), the Lord will bring on it all the curses of the covenant: sickness, sword, and exile (vv. 13-16). In the final judgment oracle (7:1-7) the ship of state breaks apart. Not an upright official is left (vv. 1-4), and so the nation falls into anarchy (vv. 5-6). Micah, however, confident of God's covenant faithfulness to the patriarchs, hopes in his saving God (v. 7). He will not be disappointed. His final prophecy concludes with a victory song (vv. 8-20). Micah's name means, "Who is like Yah, " and in this concluding prophecy he asks, "Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance?" (v. 18). As at the beginning of Israel's history the Lord hurled Pharaoh into the sea, now at the end of their history he will hurl all their sins into the sea (v. 19). Although Israel has been unfaithful, the Lord will remain faithful to his covenant promises to Abraham and the fathers (v. 20); he cannot deny himself (2 Timothy 2:13 ). As God's justice informs Micah's judgment-oracles and his righteousness the salvation-oracles, so God's other sublime attributes inform both. The omniscient God even knows what the greedy land barons are plotting on their beds (2:1). He predicts the Babylonian exile and the survival of the remnant, and the birth of his Messiah in Bethlehem and the triumph of his rule, and brings them to pass. In his first prophecy, Micah pictures Israel's Ruler as a victorious conqueror. He rises from his heavenly throne, marches forth from his holy sanctuary, and strides upon the earth's heights (1:3). Under the heat of the Lord's glowing wrath and under his heavy tread, the eternal and majestic mountains melt and flow like hot wax, and the arable plains where humankind finds its immediate source of life split apart like waterfalls roaring down a rocky gorge (v. 4). When this majestic God suddenly erupts with awesome power, puny human walls and fortifications crumble and fall into ravines (vv. 6-7). Humans feel secure as long as the long-suffering God remains in heaven; but when he marches forth in judgment, they are gripped by the stark reality that they must meet the holy God in person. Bruce K. Waltke See also Israel ; Prophet, Prophetess, Prophecy Bibliography . D. W. Baker, T. D. Alexander, and B. K. Waltke, Obadiah, Jonah and Micah ; R. E. Clements, Canon and Authority ; E. Clowney, Dreams, Visions and Oracles ; K. H. Cuffey, "The Coherence of Micah: A Review of the Proposals and a New Interpretation"; G. Hasel, The History and Theology of the Remnant Idea from Genesis to Isaiah ; A. J. Heschel, The Prophets ; D. Hillers, Covenant: The History of a Biblical Idea ; idem, Micah ; B. K. Waltke, Continuity and Discontinuity, pp. 263-88; idem, Commentary on Micah .

Poor; humble

the Book of: The book of Tanach containing Micah's prophecies, foretelling the Israelites' exile as well as the future redemption. Micah reproves the people for worshipping foreign gods and extorting the poor, and urges them to worship G-d wholeheartedly. Micah the Prophet: (6th century BCE) Student of Elijah and a contemporary of Hosea, Isaiah and Amos.

There were many of this name in Scripture. (See 1 Chronicles 9:15; 2 Kings 22:12; 1 Chronicles 5:5; 1Ch 23:20) But the one of eminency to be particularly noticed in a work of this kind, is Micah the Morashite, that is, of Moresa, a village in the south of Judah. He is one of what is called the lesser prophets; and his prophecy forms a part of the sacred Canon of Scripture. His name is probably from Macac, poor, low, humble; though some read it Michaiha, and form it into a question, Who is like to JEHOVAH?

1. A man of Mount Ephraim, whose history reveals the sad state of private life in Israel, as well as the mixture of idolatry with the name of Jehovah, early in the times of the Judges, Phinehas being still high priest. He had a house of gods, and made an ephod and teraphim, and consecrated one of his sons to act as priest. A wandering son of Levi finding his way to Micah's house was gladly received by him, treated as one of his sons, and became his priest. Then Micah said, "Now know I that the Lord will do me good, seeing I have a Levite to my priest." The Danites however, seeking a larger inheritance, sent spies to the north, who came near Micah's house, and knowing the voice of the Levite, asked him to inquire of God for them. He ventured to reply, "Go in peace: before the Lord is your way wherein ye go." A larger body of Danites afterwards came and carried away the gods of Micah, and the ephod and the teraphim, together with the Levite, and took them to the north, where they established themselves. Micah hastened after them, but could not recover his gods. There was no king in Israel, and every man did that which was right in his own eyes; and God, though nominally owned, was, alas, in reality ignored. Judges 17 , Judges 18 . 2. Son of Shimei, a descendant of Reuben. 1 Chronicles 5:5 . 3. Son of Merib-baal, or Mephibosheth, the grandson of Saul. 1 Chronicles 8:34,35 ; 1 Chronicles 9:40,41 . Called MICHA in 2 Samuel 9:12 . 4. Son of Zichri, or Zabdi, or Zaccur, a Levite. 1 Chronicles 9:15 . Apparently called MICHA in Nehemiah 11:17,22 ; and MICHAIAH in Nehemiah 12:35 . 5. Son of Uzziel, a Kohathite. 1 Chronicles 23:20 . Called MICHAH in 1 Chronicles 24:24,25 . 6. Father of Abdon. 2 Chronicles 34:20 . Called MICHAIAH in 2 Kings 22:12 . 7. The Morasthite, the prophet. Jeremiah 26:18 ; Micah 1:1 .

Nothing is known of the prophet personally. He prophesied during the reigns of Jotham, Ahaz, and Hezekiah, kings of Judah, and was thus contemporary with Isaiah and Hosea. His prophecy was concerning Samaria and Jerusalem. God spoke from His holy temple, and the prophet exclaimed, "Hear, all ye peoples." He spoke to all people saying "Hearken, O earth. " All the earth was involved in the judgements that God was going to bring upon His chosen people: a solemn consideration when the people of God, instead of being a testimony for Him, bring the judgements of God down on the world. The time has come that judgement must begin at the house of God. The prophecy seems to divide itself into three sections: the word 'hear' introducing each. 1. Micah 1,2 ; 2. Micah 3 - 5; and 3. Micah 6,7 Micah 1,2 may be regarded as introductory. Judgements should fall upon Samaria, her wound was incurable; but they should also approach Judah and Jerusalem. The Assyrian is the special instrument of the judgements. Micah 2 . The prophet speaks of the moral state of the people that called for judgement. Schemes of violence were devised by them to gratify their covetousness. They had turned away from the testimony, and it should be taken from them. Micah 2:6 may be translated "Prophesy ye not, they prophesy. If they do not prophesy to these, the ignominy will not depart." Their wickedness spared neither women nor children. There was a call to arise and depart, for the land of promise was polluted. Nevertheless, God does not renounce His purpose concerning Israel, He will gather them together for blessing in the last days. There shall be a 'breaker' by whom He will remove all obstacles. Micah 3 . The princes and prophets are denounced because of their iniquity; but the prophet himself was full of power to declare the sin of Israel, consequently Zion should be ploughed as a field, and Jerusalem should become heaps. This prophecy has been literally fulfilled. Micah 4 turns to the blessing of the last days, when Mount Zion will have the first place, and many nations will approach the mountain of the Lord that they may learn His ways. The people will be judged in righteousness; and there will be peace, safety, and plenty. But before this there would be the loss of the royal power established in Zion, and their captivity in Babylon, but they should be redeemed. Eventually there would be many nations come against Zion, but the daughter of Zion should beat them to pieces, and consecrate their spoils to Jehovah, the Lord of the whole earth: comp. Psalm 83 ; Isaiah 17:12-14 ; Zechariah 14:2 . Micah 5 Another subject and another Person are introduced before the final blessings of Israel can be brought to them, namely, the MESSIAH,'the judge of Israel,' whose goings forth had been from of old, from everlasting. Micah 5:2 tells where Christ would be born, and this prophecy was referred to by the religious rulers when Herod inquired of them respecting His birth. If this verse be read as a parenthesis it will make the context clearer. Because the Judge of Israel was smitten on the cheek with a rod, therefore He gave them up until the time of bringing forth, when the remnant of His brethren should return unto the children of Israel; that is, they will no longer be added to the church as in Acts 2:27 . "He shall stand and feed in the strength of Jehovah, in the majesty of the name of Jehovah his God; and they shall abide." The Assyrian will appear at the close, but only to be destroyed; for Jehovah will have renewed His connection with Israel. The remnant of Jacob will then be in power as a lion: horses and chariots will be destroyed; and all graven images and symbols of idolatry. God will execute such vengeance as will not previously have been heard of. Micah 6 returns to the moral condition of the people, and the judgements that must follow. Jehovah pathetically appeals to His people. He recounts what He has done for them, and asks wherein He had wearied them. Let them testify against Him. He rehearses their sins, and the punishments that must follow. Micah 7 . The prophet takes the place of intercessor, and pleads with God for the people, lamenting their condition; but in faith he says, "I will look unto Jehovah; I will wait for the God of my salvation: my God will hear me." Those who rejoiced at their tribulation shall be trodden down as mire. The city will be rebuilt and the people brought from far, to the amazement of the nations, who will be confounded to see them in power again. The prophet closes with expressions of faith in and adoration of the God that pardons. He has confidence that God will perform the truth to Jacob, and the mercy to Abraham, which He had sworn to their fathers from the days of old.

1. The Morasthite, or of Maresheth, a village near Eleutheropolis, in the west of Judah; the seventh in order of the lesser prophets. He prophesied under Jotham, Ahaz, and Hezekiah, kings of Judah, for about fifty years, if with some we reckon from near the beginning of the reign of Jotham, to the last year of Hezekiah B. C. 750-698. He was nearly contemporary with Isaiah, and has some expressions in common with him. Compare Isaiah 2:2 with Micah 4:1 , and Isaiah 41:15 with Micah 4:13 . His bold fidelity served as a shield to the prophet Jeremiah a century afterwards, Jeremiah 26:18,19 Micah 3:12 . He wrote in an elevated and vehement style, with frequent transitions. His prophecy relates to the sins and judgments of Israel and Judah, the destruction of Samaria and Jerusalem, the return of the Jews from captivity, and the punishment of their enemies. He proclaims the coming of the Messiah, "whose going forth have been from of old, from everlasting," as the foundation of all hope for the glorious and blessed future he describes; and specifies Bethlehem in Judah as the place where He should be born of woman, Micah 5:2,3 . The prediction was thus understood by the Jews, Matthew 2:6 John 7:41,42 . 2. An Ephraimite in the time of the Judges, soon after Joshua, who stole eleven hundred shekels of silver from his mother, but restored them, and with her consent employed them in establishing a private sanctuary, with an image to be used in the worship of Jehovah, and with a Levite for his priest. Providence frowned on his idolatrous service, and a troop of Danites robbed him of his priest and of all implements of worship, Judges 17:13 .