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Micah - God as the Hero

8/20/2024

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Tuesdays Are for the Old Testament
8/20/24

Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Thirty-Three: Micah." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (497-506).

    Micah was a prophet of the eighth century B.C., along with Amos, Hosea, and Isaiah. Lessing and Steinmann consider that he is undervalued due to the skill of the other three (Lessing & Steinmann 2014, p. 497). Micah's emphasis on the unique nature of God leads to his making some of the best known statements of any prophet. His point of view, as someone from the small village of Moresheth-Gath, helps him see the false prophets of Jerusalem in a clear light.
    Form critics, assuming that Micah's statement about restoration came from after the Babylonian exile, have divided the work into smaller portions, taking the parts speaking of judgment as original to Micah, and other portions to come from a later author (Lessing & Steinmann 2014, p. 497). The similarity of the views of restoration in Micah and Isaiah have suggested a level of redaction by the same editors (Lessing & Steinmann 2014, p. 498). Other scholars, who allow for predictive prophecy, take the entire work to be written by Micah.
    Among literary features of Micah, Lessing and Stenmann consider the extensive use of parataxis to be important. Parataxis "describes a writing that places materials next to each other without giving readers transitional assistance" (Lessing & Steinmann 2014, p. 498). This makes Micah difficult to outline. However, in general, the work is structured around cycles of expressing God's judgment followed by redemption.
    The superscription of Micah places his ministry "during the reigns of Jotham (751-736), Ahaz (732-716), and Hezekiah (716-687)" (Lessing & Steinmann 2014, p. 499). During this time period Lessing and Steinamnn observe that the Assyrians were making aggressive efforts to hold western Syria as well as Palestine (Lessing & Steinmann 2014, p. 500). This activity provoked refugees to come to Jerusalem. The economic challenges of the shift in population hit the region hard. Assyria suffered from the loss of their king, Sargon II, in 705 B.C., followed by revolts. Sennacherib, the new Assyrian king, attempted to consolidate his power using heavy-handed tactics (Lessing & Steinmann 2014, p. 501).
    The salvation of a remnant people of Israel serves as a primary theological theme in Micah (Lessing & Steinmann 2014, p. 502). These people are not free from trials, but rather remain faithful to God during their trials. They then receive a place to live in peace under the rule of a new Davidic king.
    A second prominent theological theme in Micah is God's sovereignty over disaster. His judgment comes on people for his own reasons and in his own time. Rather than seeing the world in the pagan model of strife among competing deities, Micah sees one God who alone accomplishes his will (Lessing & Steinmann 2014, p. 502).
    Micah's vision of a new David coming from Bethlehem serves as a picture of Christ (Lessing & Steinmann 2014, p. 503). He is the good shepherd who is both tough and gentle. This reminds Lessing and Steinmann of the divine and human natures of Christ (Lessing & Steinmann 2014, p. 503). The promise of peace in Micah foreshadows Jesus as the giver of peace, particularly in John 14:27 and 20:19, 21, 26 (Lessing & Steinmann 2014, p. 503). Jesus is further the Light of the world, the appellation given to God in Micah 7:8.
    Sin and grace are seen in Micah as God brings punishment for sin and restoration to Israel (Lessing & Steinmann 2014, p. 503). 

​
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Micah 5:2-5a - Lectionary for Christmas Dawn

12/18/2020

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12/18/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Some things don't make much sense until we can see them in retrospect. That is the case with our prophetic reading from Micah 5:2-5. It is cryptic until we consider it in light of the birth of Christ.

Bethlehem, the place which is out of the way and easily forgotten, that's where the ruler of Israel comes from. Yes, we know that refers to David the King, but it is greater than him. The origin of this ruler is "from of old." There are prophecies from the very beginning of the human period, referring to someone who will come to destroy sin. But he waits until the appointed time.

At that appointed time, there's a birth, there's a return of the brothers to Israel, and the ruler stands and acts as a shepherd, but one who rules in majesty. Like a shepherd keeps his sheep safe, this ruler keeps his people  in peace, all over the world.

David never did this. His brothers weren't part of his reign. He sometimes kept his nation safe, but at other times it was characterized by war and dissent. And he certainly didn't rule all over the world.

Jesus, on the other hand, draws all nations to himself, restoring Israel itself. He will bring a reign of peace, eternal peace, in the last day. And his reign knows no boundaries.

This is Christ, who is born to save us, come to deliver us, prophesied of old, reigning now from his seat at the right hand of the Father in majesty. When we look to Christ as a baby on Christmas, we also look at the eternal king of Israel. From a humble place, apparently nothing but a child, but the ruler and shepherd of all.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Micah 6:6-8 - Lectionary for Trinity 22

11/2/2020

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11/2/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our passage from Micah , particularly verse 8, is frequently used to scold Christians. Really? To scold people? Yes. If a Christian says or does something that suggests the Lord's demands, the requirements of the Law, or any sort of traditional morality, we'll hear the retort that we really just need to do justice, love kindness, and walk humbly. Really, just be kind. And your view of justice should be the same as mine, by the way.

Aside from that sort of retort not showing humility, there are some additional challenges to be dealt with. Who gets to define justice? The larger passage, and certainly the consensus of the Scritpure, is that God is the one who decides what is just and right, and that most of the time it is God who tells how we should rightly pursue justice.

In other words, I can't with a clear conscience suggest consulting a revolutionary to find out how a Christian ought to pursue justice. I need to consult the Scripture and, if in doubt, consult some good theologians. 

I am very tempted to wax political here, but that isn't the purpose of this blog. We do have a national election coming up, though, tomorrow. Are there issues of justice on the ballot? I'm going to challenge my readers to seek out God's view of justice, kindness, and humility. We bear those in mind, not only on election day, but on every day we get to live on earth.

God speaks in His Word, very clearly, about things like dignity of human life, fair treatment of employees (though often it's in terms of servants or slaves), considering the health and safety needs of others before those we ourselves have, the value of our natural world, property rights, and many other topics that underlie not only our political discussion but also our life in society. 

Go, dig in. See what the Lord has said. Then go for it. Do justice. Love kindness. Walk humbly with your God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Micah 7:18-20 - Lectionary for Trinity 3

6/22/2020

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6/22/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

What kind of a God is this Christian God? Our Old Testament reading from Micah 7 reflects on the fact that God tramples sins under foot, that he casts them into the sea. This looks on the surface as if it could be very bad news for us. Normally our actions of trampling something and throwing it away is not completely precise. For instance, when we find a part of the insect kingdom invading our home, one of the venomous insects or one that can tend to carry illnesses, we don’t simply remove the venom or clean up the infectious properties. We smash the critter and get rid of it. The whole thing.

What does God do with our sin? Is he going to trample us along with our sin? Is that our destiny? As I said, it looks like it could be bad news.

The good news is that God is able to distinguish between the sin which corrupts and kills us and the fact that we remain bearers of God’s image. He removes that sin from us, replacing it with his own righteousness. In this way he shows faithfulness and love. He pardons our iniquity. He passes over our transgression. He delights in love and compassion toward us.
Do we fear the outcome of a sinful life? We should. But when we are struck by that fear, we look to God the savior, the one who forgives our sins and purifies us in his love.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Micah 5:2-5a - Lectionary for Advent 4C

12/18/2018

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12/18/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

The Bible paints a fascinating picture of God’s power at work. The creator, sustainer, and redeemer of all, the one who is all-powerful, is also the one who works in humility. Actually, if we think about it, humility gives an honest assessment of one’s character and qualifications. It would be perfectly humble for God to spend all eternity proclaiming his greatness and destroying everything that doesn’t correspond to him. But that isn’t at all how the Lord uses his power.

In our Old Testament passage from Micah 5 we see that God’s kingdom is unassuming. The little  town of Bethlehem, one of the lesser places in Judah, is the place where the ruler identified in ancient times would arise. I’ve heard Bethlehem referred to as “a wide place in the road where the bus doesn’t stop unless you flag it down.” A quick check of census data shows that it’s around 20,000 people, which, in my reckoning is more than a wide place in the road. But it’s not that large, and wasn’t very large in the time of Christ’s birth. It could easily be seen as a place of obscurity, making the coming ruler someone from very humble surroundings. Yet this is the ruler who, in Micah 5:2, had an origin from antiquity.

God’s plan often seems obscure to us. It often seems delayed. If God had planned to raise up a redeemer, why did he wait? What was going on? The fact is, we don’t know. People have often speculated, but it’s just speculation. The Scripture doesn’t say, though in Paul’s letter to the Galatians it says that the birth of Christ was at just the right time.

In his time, God gathers his people together. The shepherd who seemed idle was actually at work (v. 4). Everything was moving along just fine. Like a flock of sheep under the care of a good shepherd, God’s people are secure, even if the shepherd doesn’t seem to be doing anything. His greatness protects them even from enemies such as the Assyrians, mentioned in verse five.

In the face of fearful enemies, God is able to care for his flock. Again, Micah uses the language of a shepherd getting to work, thoguh here in verse five it is seven shepherds and eight leaders of men. These may seem like insignificant forces, especially against an opponent like the Assyrians. But once again, God’s care for his people arises from humble surroundings.

Micah tells us that God is able to take care of his people. This is great good news. Though he may not seem to be busy, we can trust that the almighty Lord is on the job and that his people will be just fine.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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God Preserves a Remnant

7/10/2018

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Tuesdays are for the Old Testament
7/10/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 33, “Micah” pp. 497-506.

Lessing opens this chapter by observing that Micah is often overshadowed by Amos, Hosea, and Isaiah, all from the same time period (Lessing 2014, 497). However, Micah contains some very well-known passages.

Micah is not known for his parentage but for his hometown, near Gath. Micah made much of his rural background but defended his role as a genuine prophet (Lessing 2014, 497).

The frequent restoration passages in Micah have suggested to some that Micah was a post-exilic compilation. Lessing affirms the possibility of predictive prophecy, so doesn’t have a problem with unity of composition prior to the events (Lessing 2014, 498).

Micah basically divides into three parts: chapters 1-3, 4-5, and 6-7. The ideas generally flow from judgment to forgiveness (Lessing 2014, 498). The work of Micah was between 751 and 687 B.C. There are addresses about both Samaria and Jerusalem (Lessing 2014, 500). This time was characterized by economic and military turmoil. The rising power of Assyria along with demographic shifts caused considerable cultural confusion.

Micah’s prophecies give an important role to the idea of a remnant (Lessing 2014, 501). God always plans and succeeds in saving some people for himself. The theme of disaster is also prominent (Lessing 2014, 502). God’s control of the world extends to his bringing disaster, if needed, to resolve a conflict. Christ is pictured in the new David coming to rule Israel (Lessing 2014, 503). He is both gentle and mighty. He is the one who works peace and brings light out of darkness. By his power he confronts sin. As the merciful Lord he will lead his people out of sin.

​
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Micah 3:5-12 - Lectionary for Pentecost 22A

10/31/2017

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10/31/17
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

It’s popular in some circles to “speak truth to power.” The clause is usually taken to indicate that those in power do not have the truth. They need to be confronted and, ultimately, replaced. It also usually indicates that the person or organization which approaches “the establishment” in a strident and forceful manner is, by definition, speaking the truth.

Micah 3:5-12 speaks truth to power, but it does it in a different way. Here, God’s prophet conveys the word of the Lord against other prophets. Some were making prophecies of peace for their friends but of destruction against those who didn’t provide them with whatever they wanted. God’s message for those false prophets is that they will find God doesn’t do what they predict.

God calls his people to righteousness and justice. Yet we must realize that it is the Lord who defines what that looks like. He is the one who is able to define sin. He is also the one who is able to forgive sin and restore his people.

What happens when we really speak truth to power? If it is the real truth, it should lead to repentance. There’s no need for the power to collapse. It can be reformed. And all change will come from the work of God, not from our forceful personality.

May the Lord correct those who are in error. May he establish justice and peace.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.
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Micah 6:1-8 - Lectionary for Epiphany 4 A

1/24/2017

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1/24/17
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Old Testament reading for this week is Micah 6:1-8. In this reading, God accuses his people of neglecting him. He asks what has gone wrong. Has he been wearisome? Has he offended them? It isn’t uncommon for people to act as if they despise God. Why is this? History, as God reminds his people in this passage, shows that God is the one who rescues his people. When they are enslaved he redeems them from slavery. When they don’t know where to go or what to do he raises up prophets. He has created a sacrificial system so they can be forgiven of their sin. When they ignore God and reject him, he still guards them and draws them back to himself.

What is the response God desires? Should we give great offerings, burnt offerings, rich gifts? Thousands of rams? Rivers of oil, a precious offering? Do we give our children? That is what the false gods require.

Rather than those offerings, here is what God requires. Do justice. Love kindness. Walk in humility. Sadly, history has shown that these are not in our natural vocabulary. We want to define justice. We want to love kindness or mercy, but really just our own, as we have defined it. We want to walk humbly as long as everyone else recognizes it.

It would be easier for us to make the precious offerings described in verse seven than to actually meet the demands of verse eight. Our sinful state prevents us. It is nothing God has done. It is our doing. The prophecy of Micah declares us guilty.

What is the cure for that guilt? God has given us that as well. He gave his Son, God the Son, true man and true God, to die in our place, taking our guilt upon himself. Our response is to look to the righteousness of Christ, to do the justice he does, to love his mercy, and to see that we are not God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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