III. Micheas (Hebr. Mikhah; Jer., xxvi, 18: Mikhayah keth.), the author of the book which holds the sixth place in the collection of the Twelve Minor Prophets, was born at Méréshéth (Mich., i, 1; Jer., xxvi, 18), a locality not far from the town of Geth (Mich., i, 14). Jerusalem was the scene of his ministry, and it occurred, as we learn from the title of his book, under the Kings Joathan (c. 740-735 B. c.), Achaz (735-727?), and Ezechias (727-698?). We do not, however, appear to possess any of his addresses prior to the reign of Ezechias. He was thus a contemporary of the Prophet Isaias. His book falls into three parts: (1) The first part consists of chapters i-iii. Micheas begins by announcing the impending destruction of Samaria as a punishment for its sins, and Jerusalem also is threatened. In chapter ii the prophet develops his threats against the Kingdom of Juda and gives his reasons for them. In chapter iii he utters his reproaches with greater distinctness against the chief culprits: the prophets, the priests, the princes, and the judges. Because of their transgressions, Sion shall be ploughed as a field, etc. (ii, 12). This passage was quoted by the defenders of Jeremias against those who wished to punish with death the boldness with which the latter had announced God’s chastisements: Micheas of Morasthi was not punished with death, but, on the contrary, Ezechias and the people did penance and the Lord withdrew his threat against Jerusalem (Jer., xxvi, 18 sq.). There is a general con.sensus of opinion to attribute to the Prophet Micheas the authorship of this part of the book; serious doubts have been expressed only concerning ii, 11 and 12. Chapters i-iii must have been composed shortly before the destruction of the Kingdom of Samaria by the Assyrians (722 B. C.).
(2) In the second part (iv-v), we have a discourse announcing the future conversion of the nations to the law of Yahweh and describing the Messianic peace, an era to be inaugurated by the triumph of Israel over all its enemies, symbolized by the Assyrians. In v, 1 sq. (Hebr., 2 sq.), the prophet introduces the Messianic king whose place of origin is to be Bethlehem-Ephrata; Yahweh will only give up his people “till the time wherein she that travaileth shall bring forth”, an allusion to the well-known passage of Is., vii, 14. Several recent critics have maintained that chapters iv—-v, either wholly or in part, are of post-exilic origin. But their arguments, principally based on considerations inspired by certain theories on the history of the Messianic doctrine, are not convincing. Neither is it necessary to suppose that in iv, 8, the comparison of the citadel of Sion with the “tower of the flock” alludes to the ruinous condition of Judea and Jerusalem at the time of the composition of the address; this comparison merely refers to the moral situation held towards the rest of the country by the capital, whence Yahweh is presumed to keep watch. The connexion of ideas, it is true, is interrupted in iv, 10, and in v, 4-5 (Vulg. 5-6), both of which may be later additions. A characteristic trait of Micheas’s style in chapter i is found in the puns on the names of localities, and it is noticeable that an entirely similar pun can be seen in v, i (Hebr., iv, 14), particularly when the LXX X version is taken into account. The reading supposed by the LXX suggests a very satisfactory interpretation of this difficult passage: “And now, surround thyself with a wall (gadhér), Beth-Gader.” The difference of tone and contents clearly show that iv-v must have been composed in other circumstances than i-iii. They probably date from shortly after the fall of Samaria in 722 B. c. In i-iii Micheas had expressed the fear that after the conquest of Samaria the Assyrian army would invade Judea; but Yahweh withdrew His threat (Jer., xxvi, 19), and the enemy left Palestine without attacking Jerusalem. Chapters iv-v have preserved us an echo of the joy caused in Jerusalem by the removal of the danger.
(3) Chapters vi-vii, which form the third part, are cast in a dramatic shape. Yahweh interpellates the people and reproaches them with ingratitude (vi, 3-5). The people ask by what offerings they can expiate their sin (vi, 6-7). The prophet answers that Yahweh claims the observance of the moral law rather than sacrifices (vi, 8). But this law has been shamefully violated by the nation, which has thus brought on itself God’s punishment (vi, 9 sqq.). The present writer has suggested (“Les Douze Petits Prophétes”, Paris, 1908, 405) that the passage vii, 11b-138, be so transposed as to follow vii, 6; in this way the justification of the punishments assumes a connected form in vi, 9—-vii,6+11b-13. The rest of chapter vii (7-11? +14 sqq.) contains a prayer in which the fallen city expresses hope in a coming restoration and confidence in God.
The opinions of critics are much divided on the composition of these chapters. Several consider them a mere collection of detached fragments of more or less recent origin; but the analysis just given shows that there is a satisfactory connexion between them. The chief reason why critics find it difficult to attribute to Micheas the authorship of chapters vi-vii, or at least of a large portion, is because they identify the fallen city of vii, 7 sqq., with Jerusalem. But the prophet never mentions Jerusalem, and there is no proof that Jerusalem is the city intended. On the contrary, certain traits are better explained on the supposition that the city in the prophet’s mind is Samaria; see especially vi, 16, and vii, 14. According to this hypothesis, the prophet in vi-vii, 6 + 11b-13, casts a retrospective look at the causes which brought about the fall of Samaria, and in vii, 7-112+14 sqq., he expresses his desires for its return to the Lord’s favour. As in the historical situation thus supposed there is nothing which does not exactly tally with the circumstances of Micheas’s time, as there is no disagreement in ideas between Micheas i, sqq., and vi-vii, as on the contrary real affinities in style and vocabulary exist between Micheas i, sqq., and vi-vii, it seems unnecessary to deny to the Prophet Micheas the authorship of these two chapters.
Cunynn, Micah with notes and introduction (Cambridge, 1902); Reinke, Der Prophet Mica (Giessen, 1874); RyssE., Untersuchungen tiber die Textgestalt und die Echtheit des Bucher Micha (Leipzig, 1887); Sraprn, Bemerkungen iiber d. Buch Micha in Zeitschrift fir alttestamentl. Wissenschaft, I (1881), 161 sq.; III (1883), 1 sqq.; Horron in Century Bible Commentaries on the Minor Prophets, s. v. Hosea-Micah. See
A. Van Hoonacker.