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).
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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