BEMA Episode Link: 50: Micah — Judge
Episode Length: 42:06
Published Date: Thu, 02 Nov 2017 01:00:00 -0700
Session 2
About this episode:

Marty Solomon and Brent Billings explore the warning of the prophet Micah as he speaks to the people of Judah about what God truly desires.

NB: Due to a malfunction with our original recording, this episode was recorded in 2021. Our environments and equipment setups have changed, but we did our best to present it as it was in 2017.

Discussion Video for BEMA 50

Transcript for BEMA 50

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 50: Micah — Judge

Title & Source Summary

This episode examines the prophet Micah and his message to the southern kingdom of Judah during the pre-Assyrian period. Micah’s prophetic image is that of “judge” (Hebrew: shofet), emphasizing God’s concern with actively making things right rather than simply pronouncing verdicts. The episode explores how Micah addresses both idolatry (Story A) and injustice/empire-building (Story B), ultimately culminating in the famous declaration of what God truly requires: justice, mercy, and humility.

Key Takeaways

  • Micah prophesied to Judah during the reigns of Jotham, Ahaz, and Hezekiah, addressing both spiritual and social corruption
  • The prophet’s central image is God as “judge” (shofet), meaning one who actively sets things right, not merely pronounces judgment
  • Micah addresses both “Story A” (idolatry and immorality) and “Story B” (injustice and empire-building), with emphasis on the latter
  • The famous Bethlehem prophecy (Micah 5:2) was originally about remembering David’s humble origins, not primarily a messianic prediction
  • God’s true requirement is summarized in Micah 6:8: to act justly, love mercy, and walk humbly with God
  • Unlike many prophetic warnings, Micah’s message was actually heeded by King Hezekiah, who led successful reforms
  • Prophetic judgment always includes a “sprinkling of hope” pointing toward restoration

Main Concepts & Theories

The Nature of Biblical Judgment (Mishpat)

The Hebrew word mishpat is often translated as “judgment,” but it carries a far more active meaning than Western legal systems suggest. The root word shofet means “to judge” as an action verb. The book of Judges (Shofetim in Hebrew) demonstrates this concept through figures like Samson, who didn’t sit in courtrooms with gavels but actively fought to set things right.

Key insight: When Micah presents God as judge, it means God is concerned with actively making things straight, making things right, and putting things in their proper order. This is not passive pronouncement but active restoration of justice.

Story A vs. Story B: Two Perspectives on Israel’s Failure

The episode continues the framework introduced in earlier sessions distinguishing between two valid but different perspectives on Israel’s downfall:

Story A (Samuel/Kings perspective):

  • Focus: Idolatry and immorality
  • Viewpoint: Real-time, headline-focused
  • Problem: God’s people got their worship wrong and became immoral
  • Found in: The historical books of Samuel and Kings

Story B (Chronicles perspective):

  • Focus: Empire-building and injustice
  • Viewpoint: Retrospective, documentary approach
  • Problem: Lust for empire led to systematic oppression
  • Found in: The books of Chronicles

Important note: Both stories are equally true and accurate. They represent different lenses for examining the same historical reality. The prophets often address both, though individual prophets may emphasize one over the other.

The Pre-Assyrian Prophets

Micah belongs to the pre-Assyrian prophetic period, serving alongside:

  • Amos (to northern Israel) - Image: Plumb line; Focus: Story B (injustice)
  • Hosea (to northern Israel) - Image: Prostitute; Focus: Story A (idolatry/spiritual adultery)
  • Micah (to southern Judah) - Image: Judge; Focus: Both stories, with emphasis on Story B
  • Isaiah (to southern Judah) - Covered in next episode

This was a time of economic prosperity and military strength, making the prophetic warnings seem counterintuitive to the people.

The Bethlehem Prophecy in Context

Micah 5:2-5 is famously quoted at Christmas as a messianic prophecy about Jesus, but this reading misses the original context and meaning:

Original meaning for Micah’s audience:

  • “Out of you, Bethlehem” immediately evoked King David, not a future Messiah
  • The emphasis on smallness recalled David’s humble origins as the youngest son of Jesse
  • “Seven shepherds, even eight commanders” likely references David’s seven brothers plus David as the eighth
  • The message: God works through the small, the humble, and the unexpected

Application for Micah’s time: When surrounded by enemies (“Marshal your troops”), don’t rely on imperial military might. Remember that God’s kingdom operates backwards - strength comes from weakness, greatness from smallness, victory from unlikely sources.

Later fulfillment: Jesus does fulfill this prophecy, but not because Micah was simply predicting the future. The fulfillment concept will be explored more deeply in Session 3 of the BEMA series.

What God Truly Requires (Micah 6:6-8)

This passage represents one of the most concise statements of biblical ethics in Scripture. Micah presents a dramatic courtroom scene where God states His case, and the prophet responds with increasingly extreme offerings:

The escalating offers:

  1. Burnt offerings and year-old calves (standard sacrifices)
  2. Thousands of rams (extravagant)
  3. Ten thousand rivers of olive oil (absurd)
  4. Firstborn children (horrific)

The actual answer: God has already shown what is good and what is required:

  • Act justly (mishpat) - Actively work to make things right
  • Love mercy - Embrace compassion and kindness
  • Walk humbly with your God - Maintain proper relationship and perspective

This is not a rejection of temple worship or sacrifices, but a clarification of priorities. Religious ritual without justice and humility is meaningless.

The Redemption Cycle

The episode reviews the pattern established in the book of Judges, reframed positively:

Traditional interpretation (Sin Cycle):

  1. Israel sins
  2. God sends punishment
  3. Israel cries out
  4. God reluctantly saves
  5. Repeat

Reframed interpretation (Redemption Cycle):

  1. Humans struggle and fail
  2. God remains faithful
  3. God brings redemption
  4. The relationship continues

This reframing emphasizes God’s patient faithfulness rather than human failure, setting a more hopeful tone for understanding the prophetic literature.

Examples & Applications

Archaeological Evidence from Hezekiah’s Reforms

The episode mentions Beit Shemesh as a location with significant archaeological evidence of King Hezekiah’s reforms. Unlike many prophetic warnings that went unheeded, Micah’s message actually worked:

  • Hezekiah led strict reforms calling people back to covenant faithfulness
  • When Sennacherib of Assyria besieged Jerusalem, Hezekiah repented
  • God delivered Jerusalem not through military might but through a plague against the Assyrians
  • This demonstrates “Shalom vs. Empire” - God’s way of salvation versus human military power

This historical example shows that prophetic calls to repentance were not always futile exercises. Sometimes God’s people did listen, and it made a tangible difference.

Maresha/Beit Guvrin

Micah came from Maresha (also called Moresheth-Gath), identified with modern-day Beit Guvrin in Israel. This location features:

  • Underground cities carved from soft rock formations
  • Strategic position in the Shephelah (lowlands)
  • Archaeological remains from multiple historical periods

Understanding Micah’s origins helps contextualize his perspective as someone from a rural area speaking to the capital city Jerusalem about justice and humility.

Contemporary Application: Religion vs. Justice

Micah 6:6-8 challenges modern religious practice that emphasizes:

  • Worship attendance without community concern
  • Doctrinal correctness without ethical action
  • Personal piety without social justice
  • Religious performance without genuine humility

The prophetic message suggests that God values how we treat people and whether we pursue justice more than our religious activities or theological precision.

The Two Stories in Modern Church Culture

The “Story A vs. Story B” framework applies to contemporary Christianity:

Story A emphasis (Common in many churches):

  • Focus on personal morality and sexual ethics
  • Emphasis on correct doctrine and beliefs
  • Concern about “worldliness” and cultural compromise
  • Individual salvation and personal relationship with God

Story B emphasis (Often neglected):

  • Systemic injustice and economic oppression
  • How power structures affect the vulnerable
  • Corporate responsibility and societal transformation
  • God’s concern for the poor, immigrant, and marginalized

Both perspectives contain truth, but many Western Christians have been trained almost exclusively in Story A while remaining blind to Story B’s concerns.

Potential Areas for Further Exploration

The Concept of Fulfillment in Prophecy

The episode mentions that Session 3 will explore what “fulfillment” means in Jewish context. Questions to consider:

  • How did first-century Jews understand prophetic fulfillment?
  • What is the difference between prediction and pattern?
  • Can prophecies have multiple valid fulfillments?
  • How does typology work in biblical interpretation?
The Role of City Gates in Ancient Justice

The episode notes that mishpat (judgment/justice) was typically administered at city gates. Further study could explore:

  • The social and legal function of city gates in ancient Israel
  • Why gates were the location for judicial proceedings
  • The symbolism of gates in prophetic literature
  • How this relates to community accountability
The Relationship Between Worship and Ethics

Micah’s dismissal of sacrifices in favor of justice raises important questions:

  • What is the proper relationship between ritual and ethics?
  • When does worship become meaningless?
  • How do other prophets address this tension (Amos, Isaiah, Jeremiah)?
  • What does this mean for contemporary worship practices?
The Image of God as Warrior vs. Judge

The prophetic literature uses various images for God. Compare:

  • God as warrior in the Exodus and conquest narratives
  • God as judge in the prophetic literature
  • God as shepherd in the Psalms
  • How do these images complement or tension with each other?
Hezekiah’s Reforms in Historical Context

The episode briefly mentions Hezekiah’s successful response to Micah. Deeper study could examine:

  • Archaeological evidence for Hezekiah’s reign
  • The political situation with Assyria
  • How Hezekiah’s reforms compared to earlier attempts (like Josiah’s)
  • Why these reforms were temporarily successful but ultimately didn’t prevent exile
Empire vs. Shalom as Competing Visions

This theme runs throughout the episode. Further exploration:

  • Biblical theology of empire from Egypt to Babylon to Rome
  • What “Shalom” means beyond “peace”
  • How Jesus’ kingdom message relates to empire critique
  • Contemporary applications regarding nationalism and power

Comprehension Questions

  1. What is the significance of the Hebrew word shofet (judge), and how does it differ from Western legal concepts of judgment? How does this understanding change the way we read Micah’s message?

  2. Explain the difference between “Story A” and “Story B” in understanding Israel’s downfall. Which prophets emphasize which story, and where does Micah fit? Why is it important to recognize both perspectives?

  3. How would Micah’s original audience have understood the Bethlehem prophecy in Micah 5:2-5, and how does this differ from the traditional Christian reading? What was Micah’s actual point in using this imagery?

  4. In Micah 6:6-8, why does Micah suggest that God doesn’t want sacrifices, even though God commanded them? What is the prophet actually saying about God’s priorities?

  5. The episode notes that Micah’s prophecy was actually heeded by King Hezekiah, unlike many prophetic warnings. What does this tell us about the purpose and effectiveness of prophetic ministry? How did “Shalom vs. Empire” play out in this situation?

Personalized Summary

The prophet Micah brings God’s message to Judah during a time of prosperity and apparent success, warning that all is not well. His image of God as judge emphasizes not punishment but active restoration of justice. While Micah addresses both religious corruption (idolatry) and social corruption (injustice), his emphasis falls heavily on matters of justice, mercy, and humility.

The famous Bethlehem prophecy, while certainly fulfilled in Jesus, originally reminded Micah’s audience that God works through the small and humble, using David as the prime example. When military threats surrounded Judah, the answer wasn’t to build bigger armies but to return to God’s upside-down kingdom values.

The climax of Micah’s message asks what God truly wants from His people. The answer is not more religious activity or grander sacrifices, but something far more demanding: to act justly, love mercy, and walk humbly with God. This three-part requirement encompasses right action (mishpat - actively making things right), right affection (loving kindness and compassion), and right relationship (humility before God).

Unlike many prophetic warnings, Micah’s message was actually heard and heeded through King Hezekiah’s reforms, demonstrating that prophetic calls to repentance were not always exercises in futility. When Assyria threatened Jerusalem, God delivered the city not through military might but through plague, vindicating the path of Shalom over Empire.

Micah’s message challenges us to examine whether our religious practice emphasizes what God truly values. Are we focused on correct worship while neglecting justice? Do we pursue personal morality while ignoring systemic injustice? The prophet calls us to a holistic faith that integrates worship and ethics, personal piety and social concern, religious observance and active pursuit of justice for the vulnerable.

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