Micah מִיכָה Μιχαίας | |
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 The prophet Micah, as depicted by an 18th centuryRussian Orthodox icon from theiconostasis of a church onKizhi Island inKarelia,Russia. | |
| Prophet | |
| Born | Moresheth-Gath,8th century BC |
| Venerated in | Second Temple Judaism (historically) Rabbinic Judaism Eastern Orthodox Church Catholic Church Oriental Orthodox Churches Assyrian Church of the East Ancient Church of the East |
| Feast | August 14, January 5 (Eastern Orthodox) July 31, December 31 (Roman Catholic) July 31 (Armenian Apostolic Church) August 16 (Mesori 10) (Coptic Orthodox) August 16 (Nähase 10) (Ethiopian Orthodox,Eritrean Orthodox) |
| Major works | Book of Micah |
According to theHebrew Bible,Micah (Hebrew:מִיכָה הַמֹּרַשְׁתִּי, Mīḵā hamMōraštī—"Micah the Morashtite”;Paleo-Hebrew: 𐤌𐤉𐤊𐤄,Mīkhāh;Koine Greek: Μιχαίας,Michaías;[1]Biblical Aramaic: מִיכָא,Mîḵā’;[2]Church Slavonic: Михе́й,Mikhéy;[3]Latin: Michaeas, Micheas)[4] was a prophet ofYahweh and is traditionally regarded as the author of theBook of Micah. He is considered one of theTwelve Minor Prophets of the Hebrew Bible and is depicted as a contemporary of the prophetsIsaiah,Amos andHosea. Micah is described as having been fromMoresheth-Gath, in southwest Judah and prophesying during the reigns of kingsJotham,Ahaz, andHezekiah of the southernKingdom of Judah in the 8th century BC.
Micah's messages were directed chiefly towardJerusalem. He prophesied the future destruction of Jerusalem andSamaria by theNeo-Assyrian Empire, the destruction and then future restoration of the Judean state, and he rebuked the people of Judah for dishonesty and idolatry.
The formation of the Book of Micah is debated, with aconsensus that its final stage occurred during thePersian period orHellenistic period, but uncertainty remains about whether it was formed at the time or merely finalized.[5]
Micah 5:2 is interpreted by Christians as a prophecy thatBethlehem, a small village just south of Jerusalem, would be the birthplace of theMessiah.
Micah was active in theKingdom of Judah from before the fall ofIsrael in 722 BC and experienced the devastation brought bySennacherib's invasion of Judah in 701 BC. He prophesied from approximately 740 to 698 BC.[4] Micah was from Moresheth, also called Moresheth-Gath, a small town in southwest Judah. Micah lived in a rural area, and often rebuked the corruption of city life in Israel and Judah.[6] Unlike prophets such as Isaiah and Hosea, no record of his father's name has been retained by the scribes, but it is likely that he was descended from the common people, as the target of his message was towards the privileged classes. John Taylor comments that "To call a man a rural prophet is not to say that he was ignorant."[7]
Micah prophesied during the reigns of kingsJotham,Ahaz, andHezekiah of Judah.[8][9] Jotham, the son ofUzziah, was king of Judah from 742 to 735 BC, and was succeeded by his own son Ahaz, who reigned over Judah from 735 to 715 BC. Ahaz's son Hezekiah ruled from 715 to 696 BC.[10] Micah was a contemporary of the prophetsIsaiah,Amos, andHosea.[11]Jeremiah, who prophesied about thirty years after Micah, recognized Micah as a prophet from Moresheth who prophesied during the reign of Hezekiah,[12] quoting text found in Micah 3:12.[13]
The Hebrew name Micah (מִיכָה,Mīḵā) is atheophoric name, meaning “Who is like Yah(weh)?” The meaning is arhetorical question following an interrogative structure, implying that no one is like God. This name has the same etymological origin as the name Micaiah (מִיכָיָהוּ,Mīḵāyāhū), which another prophet—Micaiah, Son of Imlah—bears in the books of1 Kingdoms (1 Kings) and2 Chronicles. This name also shares a similar etymology to that of the nameMichael (מִיכָאֵל,Mīkhā’ēl), which means “Who is like El?” In the name Michael (the name of a prominentarchangel, theArchangel Michael), the Hebrew word “El,” a generic term meaning “God,” is used, while the names Micah and Micaiah utilize theDivine Name.[14]
Micah’s messages were directed mainly towards Jerusalem, and were a mixture of denunciations and prophecies. In his early prophecies, he predicted the destruction of bothSamaria and Jerusalem for their respective sins. The people of Samaria were rebuked for worshipping idols, which were bought with the income earned by prostitutes.[15] Micah was the first prophet to predict the downfall of Jerusalem. According to him, the city was doomed because its beautification was financed by dishonest business practices, which impoverished the city's citizens.[16] He also called to account the prophets of his day, whom he accused of accepting money for their oracles.[17]
Micah also anticipated the destruction of the Judean state and promised its restoration more glorious than before.[18] He prophesied an era of universal peace over which the Governor will rule from Jerusalem.[19] Micah also declared that when the glory of Zion and Jacob is restored, the LORD will force the Gentiles to abandon idolatry.[20]
Micah also rebuked Israel because of dishonesty in the marketplace and corruption in government. He warned the people, on behalf of God, of pending destruction if ways and hearts were not changed. He told them what the LORD requires of them:
He hath shewed thee, O man, whatis good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
Israel's response to Micah's charges and threats consisted of three parts: an admission of guilt,[21] a warning of adversaries that Israel will rely on the LORD for deliverance and forgiveness,[22] and a prayer for forgiveness and deliverance.[23]
Another prophecy given by Micah details the future destruction of Jerusalem and the plowing ofZion (a part of Jerusalem). This passage (Micah 3:11–12), is stated again in Jeremiah 26:18, Micah's only prophecy repeated in the Old Testament. Since then Jerusalem has been destroyed three times, the first one being the fulfillment of Micah's prophecy. The Babylonians destroyed Jerusalem in 586 BC, about 150 years after Micah gave this prophecy.[24][25]
Micah 5:2 is interpreted as a prophecy thatBethlehem, a small village just south of Jerusalem, would be the birthplace of theMessiah. Christians also interpret the latter portion of the verse to be an indication of thedivinity and eternality of the Messiah.[26][27][28][29][30]
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.
This passage is recalled in Matthew 2:6, and the fulfillment of this prophecy in thebirth of Jesus is further described inMatthew 2:1–6.
And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
InMatthew 10:35–36Jesus adaptsMicah 7:6 to his own situation;
For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household.
Micah was referring to the division in Judah and Samaria, the distrust that had arisen between all citizens, even within families.[25] Jesus was using the same words to describe something different. Jesus said that he did not come to bring peace, but to divide households. Men are commanded to love Jesus Christ more than their own family members, and Jesus indicated that this priority would lead to persecution from others and separation within families.[31]
In Micah 7:20, Micah reminded Judah of God's covenant to be merciful to Jacob and show love toAbraham and his descendants. This is repeated in Luke 1:72–73 in the prophecyZechariah at the circumcision and naming ofJohn the Baptist. This prophecy concerned the kingdom and salvation through the Messiah. It is a step in the fulfillment of the blessing of the descendants of Abraham.[31] When Micah restated this covenant promise, he was comforting Judah with the promise of God's faithfulness and love.[32]
Micah's prophecy to KingHezekiah is mentioned inJeremiah 26:17–19:
Then certain of the elders of the land rose up and spoke to all the assembly of the people, saying: “Micah of Moresheth prophesied in the days of Hezekiah king of Judah, and spoke to all the people of Judah, saying, ‘Thus says the Lord of hosts:
“Zion shall be plowed like a field,
Jerusalem shall become heaps of ruins,
And the mountain of the temple
Like the bare hills of the forest.” ’
— Jeremiah 26:17–19,NKJV
The prophet Micah is commemorated and venerated as asaint by multiple Christian churches that historically claimApostolic succession and follow aliturgical calendar.
Eastern Christianity
In the Oriental Orthodox communion, Micah is commemorated with the other elevenminor prophets in theCalendar of Saints of the Armenian Apostolic Church on July 31. He is commemorated by the Coptic Orthodox Church, Ethiopian Orthodox Tewahedo Church, and Eritrean Orthodox Tewahedo Church on August 16 (Coptic calendar: Mesori 10;Ethiopian calendar: Nähase 10).
In theEastern Orthodox Church he is commemorated on August 14 (theforefeast of the Great Feast of theDormition of the Mother of God)[33] and on January 5 alongside the other Minor Prophets during the Feast of the Synaxis of theHoly Seventy Apostles. According to the tradition of the Church, Micah’sholy relics were discovered by a monk near Eleutheropolis (modern-dayBeit Guvrin) during the reign ofRoman emperorTheodosius the Great in the4th century AD. TheOrthodox Synaxarion commemorates the translation (uncovering) of his relics on his feast day, August 14. InByzantine iconography, Micah is often depicted holding a scroll that features eitherMicah 5:2 orMicah 6:8 while wearing a tunic andhimation.
Troparion of the prophet Micah — Tone 2:
We celebrate the memory of Your prophet Micah, O Lord; through him, we entreat You: save our souls.[34]
Kontakion to the prophet Micah — Tone 4:
You were enriched with the gift of prophecy, O Micah, and announced the revelation of Christ’s coming in the flesh. Now you have become a bright torch, shining in the world by the brilliance of your words.[35]
Micah and his writings were also referenced by notable easternChurch Fathers, such asSt. John Chrysostom andSt. Cyril of Jerusalem.
St. John Chrysostom, quoting Micah 6:8 inHomily 19 on Matthew (pg. 57:63):
“Even before the coming of Christ, the prophets taught this: ‘What does the Lord require of you but to do justice, to love mercy, and to walk humbly with your God?’ You see how nothing burdensome is imposed, nothing difficult, nothing involving the offering of sacrifices or burnt offerings.”[36]
Micah, along with the other Minor Prophets, does not have a specific feast day on the liturgical calendar of theAssyrian Church of the East or theAncient Church of the East—two branches of the historicalChurch of the East—however, he has been historically revered and the Book of Micah is read during the Nativity liturgy.[37]
Theodore of Mopsuestia, a prominent theologian of theAntiochene school in the late fourth and early fifth centuries, composed a commentary on the Book of Micah as part of his larger exegetical work on the Twelve Prophets. Though the original Greek text is largely lost, his interpretation survives in part throughSyriac translations, particularly in the preserved inEastern Christian traditions. Theodore approached Micah with a historical-literal method, emphasizing the prophet’s immediate context and downplaying allegorical interpretations. His exegesis influenced later theologians in theEast, especially within the Church of the East, where his works were held in high esteem and often transmitted in the biblical commentaries of later figures such asIsho’dad of Merv.[38]
Western Christianity
He is commemorated by theRoman Catholic Church on July 31 alongside other prophets of the Old Testament, as well as on December 31.
Micah and his writings were often referenced by earlyLatin Church Fathers, such asSt. Jerome, who wrote:
“…Micah…which is translated humility. On Micah of Moresheth…Moresheth…means heir. Beautifully, thus, humility…is born in the hope of the Lord’s inheritance.”[39]
Rabbinic Judaism
Unlike in Christianity, Judaism does not have a fixed liturgical day of commemoration for Micah or the other Minor Prophets. However, the Book of Micah is often read during theJewish liturgical cycle asHaftarot, along with other books of theNevi’im.
He is referenced several times in theTalmud, where he and the other prophets are discussed along with their writings. Micah is praised inMakkot 24a (Talmud Bavli) for distilling the essence of the Torah into three principles: justice (mishpat), loving-kindness (chesed), and humilty before God (hatznea lekhet).
Makkot 24a:
“Micah came and established [theTorah] upon three [principles], as it is stated: ‘It has been told you, O man, what is good, and what the Lord requires of you: only to do justice, to love mercy, and to walk humbly with your God.’ (Micah 6:8)”[40]
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