A. Denunciation of Idolatry, Materialism, and Covetousness—Judgment on the People of Samaria and Judah (1:1-2:13)

Although Micah’s message was directed to Jerusalem and Samaria (1:1), it was in the villages of Judah where the prophet called the nations to witness the judgment of God. Wesley states that the earth (v.2) “seems to be an appeal to the senseless creatures, or a summons to bring in evidences for God against those kingdoms” (Wesley, Notes, 3:383).

If the Sovereign of the universe meted out his wrath from his holy place in heaven against his chosen people, the heathen nations should need no further warning. The figures of the earthquake and volcano (1:4), are vivid descriptions of God’s anger vented against all his covenant people. Jacob’s transgression (1:5), is all-inclusive of Israel and the ten northern tribes, as well as of Judah and the southern tribes. The capital cities of Samaria and Jerusalem with their rulers are held responsible for leading the people into idolatry and apostasy.

So complete would be the destruction of Samaria, so proud and so seemingly secure, so smug in a mountain fortress, that even the stones of the city’s buildings down to the foundations would be rolled into the valley below. The idols, the images, and the city’s wealth would be broken and carried away, and the site would be so barren that even vineyards could be planted there (1:6-7).

The prophet himself was so griefstricken over the judgment that Samaria was to receive that he stated he would weep and wail like the jackal and the owl in mournful howl and screech. In the garb of a slave, Micah would walk barefoot in his grief, for he saw that God’s wrath would reach even to Judah and the gates of Jerusalem (1:8-9).

In a panoramic tabloid, Micah names or refers to twelve towns. All his hearers and readers would recognize these places as examples of the destruction, punishment, and bondage that was about to come upon them because of sin: (1) Gath, tell-town, “tell it not”; (2) Acco, weep-town, “weep not”; (3) Beth Ophrah, dust-town, “roll in the dust”; (4) Shaphir, fair-town, “in nakedness and shame”; (5) Zaanan, march-town, “will not come [march] out”; (6) Beth Ezel, neighbor-town, “protection is taken from you”; (7) Maroth, bitter-town, “writhe in pain”; (8) Lachish, team-town, “harness the team to the chariot”; (9) Moresheth Gath, possession-town, “give parting gifts”; (10) Aczib, false spring-town, “will prove deceptive”; (11) Mareshah, heir-town, “you who live in”; (12) Adullam, wild beast cave-town, “the glory of Israel will come” (1:10-15; cf. Knopf, 58; Farrar, 130-31).

As a mother who is led away with her children into bondage, Zion will be taken into exile. The people who disobey God will find their neck and head bereft of covering, with the baldness of a vulture (1:16).

Instead of the wealthy tycoons going to bed at night to sleep, Micah pictures them as scheming and plotting seizures of houses and farms. Such arrogance and wickedness is so deliberate and cruel that the Lord will cause even the conquerors to taunt and tease them with their own mournful wail of loss. Because of their pride and deceit there will be no one to divide the fields to them ever again (2:1-5; Hailey, 197ff.). Rather, as Wesley states, God has divided the fields among others because he has turned away in displeasure (3:383).

The rich men, through their false prophets, warn Micah to stick to religion and not to meddle in their affairs. Since these men were Abraham’s offspring and were prosperous, they must have God’s favor. As a chosen race no harm could befall them, they thought. Micah responded by telling them that they were no better than night prowlers and thieves of the dark. They were greedy parasites who preyed on helpless women and children. They tried to cover their trail of sin by subtlety and deceit in order to gloss over the real issues. The only kind of prophet they would listen to would be one who would tell them the things they wanted to hear, such as of their own goodness (2:6-11; Knopf, 59).

Amid the description of gloom and doom upon the rich, Micah was faithful in declaring for the Lord that a remnant of faithful, obedient believers would be brought back. Like sheep from the flock in a pasture they would be gathered because their king, with the Lord in the lead (Messiah?), would bring them out of bondage (2:12-13). “This was fulfilled in part when the Jews returned out of Babylon,” Wesley thought, “but more fully when Christ by his gospel gathered together in one all the children of God that were scattered abroad” (3:383). Always there is mercy and hope for those who will hear (Rev 2:7, 11, 17, 29, et al.).