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The Book of Micah is a prophetic book in the Tanakh/Old Testament, and the sixth of the twelve minor prophets.^[1] It records the sayings of Micah, Mikayahu, meaning "Who is like Yahweh?",^[2] an 8th century BCE prophet from the village of Moresheth in Judah.^[3] The book has three major divisions, chapters 1-2, 3-5 and 6-7, each introduced by the word "Hear," with a pattern of alternating announcements of doom and expressions of hope within each division.^[4] Micah reproaches unjust leaders, defends the rights of the poor against the rich and powerful, and preaches social justice;^[5] while looking forward to a world at peace centred on Zion under the leadership of a new Davidic monarch.^[6]

While the book is relatively short it includes lament (1.8-16; 7.8-10), theophany (1.3-4), and hymnic prayer of petition and confidence (7.14-20),^[7] and the "covenant lawsuit" (6.1-8), a distinct genre in which Yahweh (God) sues Israel for breach of contract, that is, for violation of the Sinai covenant.^[8]

Content[link]

Impalement of Judeans by Assyrian soldiers(Neo-Assyrian relief)

Structure[link]

At the broadest level Micah can be divided into three roughly equal parts:^[9]

• Judgement against the nations and their leaders (chapters 1-3, probably the only section containing original material from the 8th century prophet);^[10]
• Restoration of Zion (chapters 4-5, probably exilic and post-exilic, together with the next section);^[10]
• God's lawsuit against Israel and expression of hope (chapters 6-7).

Within this broad three-part structure are a series of alternating oracles of judgment and promises of restoration:^[11]

• 1.1 Superscription
• 1.2-2.11 Oracles of judgment
• 2.12-13 Oracles of restoration
• 3.1-12 Oracles of judgment
• 4.1-5.15 Oracles of restoration
• 6.1-7.6 Oracles of judgment
• 7.7-20 Oracles of restoration

Summary[link]

• The Heading (1:1): As is typical of prophetic books, an anonymous editor has supplied the name of the prophet, an indication of his time of activity, and an identification of his speech as the “word of Yahweh”, a generic term carrying a claim to prophetic legitimacy and authority.^[12] Samaria and Jerusalem are given prominence as the foci of the prophet’s attention.^[13]
• Judgement against Samaria (1:2–7): Drawing upon ancient traditions for depicting a theophany, the prophet depicts the coming of Yahweh to punish the city, whose sins are idolatry and the abuse of the poor.^[10]
• Warnings to the cities of Judah (1:8–16): Samaria has fallen, Judah is next. Micah describes the destruction of the lesser towns of Judah (referring to the invasion of Judah by Sennacherib, 701 BC). For these passages of doom on the various cities, the device paronomasia is used. Paronomasia is a literary device which 'plays' on the sound of each word for literary effect. For example, the inhabitants of Beth-le-aphrah (“house of dust”) are told to “roll yourselves in the dust.” 1:14. Though most of the Paronomasia is lost in translation, it is the equivalent of ‘Ashdod shall be but ashes,’ where the fate of the city matches its name.^[14]
• Misuse of power denounced (2:1–5): Denounces those who appropriate the land and houses of others. The context may be simply the amassing wealth for its own sake, or could be connected with the militarisation of the region for the expected Assyrian attack.^[14]
• Threats against the prophet (2:6–11): The prophet is warned not to prophesy. He answers that the rulers are harming God's people, and want to listen only to those who advocate the virtues of wine.^[14]
• A later promise (2:12–13): These verses assume that judgement has already fallen and Israel is already scattered abroad.^[14]
• Judgement on wicked Zion (3:1–4): Israel's rulers are accused of cannibalism, feeding on the flesh of God's people. Prophets are corrupt, seeking personal gain. Jerusalem's rulers believe that God will always be with them, but God will be with his people, and Jerusalem will be destroyed.^[15]
• Zion's future hope (4:1–5) This is a later passage, almost identical with Isaiah 2:2–4. Zion (meaning the Temple) will be rebuilt, but by God, and based not on violence and corruption but on the desire to learn God's laws and live in peace.^[16]
• Further promises to Zion (4:6–7) This is another later passage, promising Zion that she will once more enjoy her former independence and power.^[16]
• Deliverance from Distress in Babylon (4:9–5:1) The similarities to Isaiah 41:15–16 and the references to Babylon suggest the period of this material, although it is unclear whether a period during or after the siege of 586 is meant. Despite their trials, God will not desert his people.^[16]
• The promised ruler from Bethlehem (5:1–14): This passage is usually dated to the exile.^[17] Although chapters 4:9-10 have said that there is "no king in Zion", these chapters predict a new military ruler will emerge from Bethlehem, the traditional home of the Davidic monarchy, to restore the security of Israel. Assyria will be stricken, and Israel's punishment will lead to the punishment of the nations.^[18]
• A Covenant lawsuit (6:1–5): Yahweh accuses Israel (the people of Judah) of breaking the covenant through their lack of justice and honesty, after the pattern of the kings of Israel (northern kingdom)^[19]
• Torah Liturgy (6:6–8): Micah speaks on behalf of the community asking what they should do in order to get back on God's good side. Micah then responds in V. 8 by showing what God requires: "to Do Justice, and to Love Kindness, and to Walk Humbly with your God." Thus declaring that the burnt offering of both animals and humans (which may have been practiced in Judah under Kings Ahaz and Manasseh) is not necessary for God.^[20]
• The City as a Cheat (6:9–16): The city is reprimanded for its dishonest trade practices.
• Lament (7:1–7): The first passage in the book in the first person: whether it comes from Micah himself is disputed. Honesty and decency have vanished, families are filled with strife.^[21]
• A song of fallen Jerusalem (7:8–10): The first person voice continues, but now it is the city who speaks. She recognises that her destruction is deserved punishment from God. The recognition gives grounds for hope that God is still with her.^[21]
• A prophecy of restoration (7:11–13): Fallen Jerusalem is promised that she will be rebuilt and that her power will be greater than ever (a contrast with the vision of peace in 4:1-5).^[21]
• A prayer for future prosperity (7:14–17): The mood switches from a request for power to grateful astonishment at God's mercy.^[21]

Setting and composition[link]

Setting[link]

Chapter 1:1 identifies the prophet as "Micah of Moresheth" (a town in southern Judah), and states that he lived during the reigns of Jotham, Ahaz and Hezekiah, roughly 750-700 BCE.^[10]

Micah's career corresponds to the period when, after a long period of peace, Israel, Judah, and the other nations of the region came under increasing pressure from the aggressive and rapidly expanding Assyrian empire. Between 734 and 727 Tiglath-Pileser III of Assyria conducted almost annual campaigns in Palestine, reducing Israel, Judah and the Philistine cities to vassalage, receiving tribute from Ammon, Moab and Edom, and absorbing Damascus (the kingdom of Aram) into the Assyrian empire.^[22] On Tiglath-Pileser's death Israel rebelled, resulting in an Assyrian counter-attack and the destruction of the capital, Samaria, in 721 after a three-year siege.^[10] Micah 1:2-7 draws on this event: Samaria, says the prophet, has been destroyed by God because of its crimes of idolatry, oppression of the poor, and misuse of power.^[10] The Assyrian attacks on Israel (the northern kingdom) led to an influx of refugees into Judah, which would have increased social stresses, while at the same time the authorities in Jerusalem had to invest huge amounts in tribute and defense.^[9]

When the Assyrians attacked Judah in 701 they did so via the Philistine coast and the Shephelah, the border region which included Micah's village of Moresheth, as well as Lachish, Judah's second largest city. This in turn forms the background to verses 1:8-16, in which Micah warns the towns of the coming disaster (Lachish is singled out for special mention, accused of the corrupt practices of both Samaria and Jerusalem). In verses 2:1-5 he denounces the appropriation of land and houses, which might simply be the greed of the wealthy and powerful, or possibly the result of the militarising of the area in preparation for the Assyrian attack.^[14]

Composition[link]

It is widely, though not universally, accepted by scholars that only chapters 1-3 contain material from the late 8th century prophet Micah.^[10] The latest material comes from the post-Exilic period after the Temple was rebuilt in 515 BCE, so that the early 5th century BCE seems to be the period when the book was completed.^[23] The first stage was the collection and arrangement of some spoken sayings of the historical Micah (the material in chapters 1-3), in which the prophet attacks those who build estates through oppression and depicts the Assyrian invasion of Judah as Yahweh's punishment on the kingdom's corrupt rulers, including a prophecy that the Temple will be destroyed.^[24] The prophecy was not fulfilled in Micah's time, but a hundred years later Judah was facing a similar crisis with Babylon, and Micah's prophecies were reworked and expanded to reflect the new situation.^[25] Still later, after Jerusalem did fall to the Babylonians, the book was revised and expanded further to reflect the circumstances of the late exilic and post-exilic community.^[26]

Themes[link]

Micah addresses the future of Judah/Israel after the Babylonian exile. Like Isaiah, the book has a vision of the punishment of Israel and creation of a "remnant", followed by world peace centred on Zion under the leadership of a new Davidic monarch; the people should do justice, turn to Yahweh, and await the end of their punishment. However, whereas Isaiah sees Jacob/Israel joining "the nations" under Yahweh's rule, Micah looks forward to Israel ruling over the nations. Insofar as Micah appears to draw on and rework parts of Isaiah, it seems designed at least partly to provide a counterpoint to that book.^[6]

See also[link]

• Zion

References[link]

Bibliography[link]

• Allen, Leslie C (1976). The Books of Joel, Obadiah, Jonah, and Micah. Eerdmans. http://books.google.com.au/books?id=wwTKrlvr3c0C&printsec=frontcover&dq=Micah#v=onepage&q&f=false. 

• Ben Zvi, Ehud (2000). Micah. Eerdmans. http://books.google.com.au/books?id=PlO0kMRUuB0C&printsec=frontcover&dq=Micah#v=onepage&q&f=false. 

• Coogan, Michael (2009). A Brief Introduction to the Old Testament. Oxford University Press. 

• Grigg, Donald L (2006). The Bible from Scratch: The Old Testament for Beginners. Eerdmans. http://books.google.com.au/books?id=TUAykz2hS10C&printsec=frontcover&dq=The+Bible+from+Scratch:+The+Old+Testament+for+Beginners#v=onepage&q=The%20Bible%20from%20Scratch%3A%20The%20Old%20Testament%20for%20Beginners&f=false. 

• King, Phillip J (2006). HarperCollins Study Bible: Micah. Harper Collins Publishers. 

• King, Philip J (1988). Amos, Hosea, Micah: an archaeological commentary. Westminster John Knox Press. http://books.google.com.au/books?id=HS5Z4k7RiUkC&printsec=frontcover&dq=Micah#v=onepage&q&f=false. 

• Limburg, James (1988). Hosea-Micah. Westminster John Knox Press. http://books.google.com.au/books?id=DAbUFlJdSgEC&printsec=frontcover&dq=Micah#v=onepage&q&f=false. 

• Mays, James L (1976). Micah. Westminster John Knox Press. http://books.google.com.au/books?id=1iDaeovh1IoC&printsec=frontcover&dq=Micah#v=onepage&q&f=false. 

• Rogerson, John W (2003). "Micah". In James D. G. Dunn, John William Rogerson. Eerdmans Bible Commentary. Eerdmans. http://books.google.com.au/books?id=2Vo-11umIZQC&pg=PA703&dq=Micah+John+W.+Rogerson#v=onepage&q=Micah%20John%20W.%20Rogerson&f=false. 

• Sweeney, Marvin A (2000). The Twelve Prophets. Liturgical Press. http://books.google.com.au/books?id=R7HaijsNACAC&pg=PA339&dq=Micah+overview+micah+is+the+sixth+book#v=onepage&q=Micah%20overview%20micah%20is%20the%20sixth%20book&f=false. 

Further reading[link]

• “Book of Micah.” The Anchor Bible Dictionary. Vol. 4, Editor-in-Chief: Freedman, David N. Doubleday; New York, NY. 1992.
• “Book of Micah.” International Standard Bible Encyclopedia. General Editor: Bromley, G.W. William B. Erdmans Publishing Co.; Grand Rapids, MI. 1986.
• Holy Bible: The New Oxford Annotated Bible. Coogan; Oxford University Press, 2007.
• LaSor, William Sanford et al. Old Testament Survey: the Message, Form, and Background of the Old Testament. Grand Rapids: William B. Eerdmans, 1996.
• Hailey, Homer. (1973). A Commentary on the Minor Prophets. Grand Rapids: Baker Book House.
• Maxey, Al. THE MINOR PROPHETS: Micah. (n.d.). 20 Paragraphs. Retrieved October 4, 2005, from http://www.zianet.com/maxey/Proph11.htm
• McKeating, Henry. (1971). The Books of AMOS, HOSEA, AND MICAH. New York: the Syndics of the Cambridge University Press.
• Pusey, E. B. (1963). The Minor Prophets: A Commentary (Vol. II). Grand Rapids: Baker Book House.
• Wood, Joyce Rilett. (2000). Speech and action in Micah’s prophecy. Catholic Biblical Quarterly, no. 4(62), 49 paragraphs. Retrieved September 30, 2005, from OCLC (FirstSearch) database http://newfirstsearch.oclc.org

External links[link]

Wikimedia Commons has media related to: Micah

Wikisource has original text related to this article: Micah

• Jewish translations:
  • Michah – Micah (Judaica Press) translation [with Rashi's commentary] at Chabad.org
• Christian translations:
  • Online Bible at GospelHall.org (ESV, KJV, Darby, American Standard Version, Bible in Basic English)
  • BibleGateway.com (New International Version)
  • Micah at The Great Books (New Revised Standard Version)

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David Pawson
Born	1930
Occupation	International Bible Expositor, theologist, Pastor, previously Chaplain
Nationality	British
Alma mater	Durham University & Cambridge University
Genres	Christian apologetics, Evangelist
Subjects	Bible study (Christian)

J. David Pawson (born 1930) is a prominent Bible teacher based in Great Britain. He is the author of more than thirty books.

Biography[link]

According to his autobiography,^[1] Pawson's immediate ancestors were all farmers, Methodist preachers or both - dating back to John Pawson, a friend and follower of John Wesley. His father, H. Cecil Pawson, was head of Agriculture at Durham University and also Vice President of the Methodist conference.^[2] From his childhood in the north of England David Pawson had wanted to be a farmer, but by the time he had completed his studies for a B.Sc. in Agriculture at Durham University, he felt God was calling him into full-time Christian ministry. He then studied for an M.A. in theology at Wesley House, Cambridge University, and subsequently joined the Royal Air Force as a chaplain, serving in Aden.

After leaving the RAF he served as a Methodist minister, but became increasingly uncomfortable with the idea of infant baptism. After appearing before a doctrinal committee of the Methodist church, he volunteered to leave the denomination, and did so. Shortly thereafter he accepted an invitation to become the pastor of Gold Hill Baptist Church in Buckinghamshire.

Later, as pastor of Guildford Baptist Church ('Millmead', which he helped to design), he established a reputation among both evangelicals and charismatics as a Bible teacher. From here his teaching tapes - originally made for the church's sick and elderly members - became popular worldwide. Under his ministry, Millmead became one of the largest Baptist churches in the United Kingdom.

Pawson left Millmead in 1979 and engaged in an itinerant worldwide Bible teaching ministry. As of 2010, Pawson, aged 80, is still preaching at events across the globe.

Teachings[link]

In The Normal Christian Birth, Pawson argued that a biblical initiation into Christianity should involve more than a simple 'sinners prayer'. Whilst accepting the fundamental basis of salvation by faith, he argued that the Biblical model of a person's "birth" into God's kingdom included aspects which are frequently ignored or forgotten today. He proposed four principal steps: repentance towards God; believing in Jesus, baptism in water and receiving the Holy Spirit. This, according to Pawson, is the biblical pattern for a "normal Christian birth". According to the book itself, "David Pawson advocates a synthesis of the 'liberal' emphasis on repentance, the 'evangelical' on faith, the 'sacramental' on baptism and the 'pentecostal' on the Spirit." This work of Pawson has been influential and is taught at a number of theological seminaries and mission stations.

In Leadership is Male, he teaches that leadership is a role given by God to men. In so doing, he criticizes men for not taking proper responsibility in important aspects of family and church life. He argues that modern men too often neglect their social obligations and should return to the Biblical model of manhood. This book's foreword was written by a woman, Elisabeth Elliot.

In The Road to Hell, Pawson is critical of Annihilationism, the teaching that the punishment of hell is not eternal. He teaches that people who go to hell experience eternal suffering. According to the book itself, by "challenging the modern alternatives of liberal 'universalism' and evangelical 'annihilationism', David Pawson presents the traditional concept of endless torment as soundly biblical."

In Unlocking the Bible, Pawson presents a book by book study of the whole Bible. The book is based on Pawson's belief that the Bible should be studied, as it was written, "a book at a time" (certainly not a verse, or even a chapter at a time); and that each book is best understood by discovering why and for whom it was written. It is based on an arranged series of talks in which he set out the background, purpose, meaning and relevance of each book of the Bible, and was transcribed into written form by Andy Peck. The groundwork for this study was laid in the 1960s and '70s, when Pawson took his congregation through nearly half of the Old Testament and all of the New Testament line by line (recordings of those studies are still distributed).

In When Jesus Returns, he critically considers in the light of scripture the major views on eschatology popular in the church today, specifically the preterist, historicist, futurist and idealist schools of interpreting the Book of Revelation. He rejects postmillennialism in favour of a premillennial understanding of the Second Coming, so that Jesus will return bodily in power immediately before his reign over the world for a millennium from Jerusalem. He asserts that the supernatural taking up of believers alive at this time (following the 'tribulation' period of persecution), so as to join the returning Christ, fulfils the Rapture prophecies; he argues against a pre-tribulation timing of the rapture. He further argues that the return of the Jews to the Holy Land is a fulfilment of scriptural prophecy, and that prophecies spoken about Israel relate specifically to Israel (not to the church), so that the outstanding prophecies about Israel will be fulfilled before the end of the age.

In Jesus Baptises in One Holy Spirit, Pawson discusses the evidence for the Baptism in the Holy Spirit as a separate event from believing, repentance and water baptism. He argues that a believer does not receive the indwelling Holy Spirit until s/he is baptized in the Spirit, a distinct experience evidenced by charismatic gifts such as prophecy or tongues. This differs from the evangelical view that the Spirit is automatically received when a person believes, and the Pentecostal view that receiving the indwelling Spirit (at conversion) and receiving the Baptism in the Spirit are two experiences with different purposes.

In The Challenge of Islam to Christians, Pawson documents the present rapid rise of Islam in the West. He explains what Islam is, arguing that its rejection of Jesus Christ's divinity mean the two faiths cannot be reconciled, and he proposes a Christian response, based on the church purifying itself. The book details Pawson's testing of his premonition that Britain would become Islamic. In comparing the situation to that portrayed by the Hebrew prophet Habakkuk, Pawson implies that the rise of Islam could be impending judgement for the immorality into which Western churches and secular humanist society has sunk.

In Once Saved, Always Saved?, Pawson uses scripture to question the frequent evangelical claim that someone who has once believed in Jesus Christ will end up with Christ in heaven whatever that person subsequently believes or does. (Twelve years earlier, another evangelical, RT Kendall, summed up this claim in a book having the same title without a question mark.) Pawson points to the need to persevere in faith, and to the repeated exhortations in scripture to do so.

In Word and Spirit Together: Uniting Charismatics and Evangelicals (a revision of Fourth Wave), Pawson calls for an end to the division between charismatic and Evangelical Christians over the issue of Spiritual Baptism and charismatic gifts. He argues that the charismatic gifts are for the church today but that their practice should be built on a solid scriptural basis. He therefore argues that the two groups should learn from each other, to the benefit of both.

In Defending Christian Zionism, Pawson puts the case that the return of the Jews to the Holy Land is a fulfilment of scriptural prophecy, and that Christians should support the existence of the Jewish State (although not unconditionally its actions) on theological grounds. He also argues that prophecies spoken about Israel relate specifically to Israel (not to the church, as in "replacement theology"). However he criticises Dispensationalism, a largely American movement holding similar views about Israel. Pawson was spurred to write this book by the work of Stephen Sizer, an evangelical Anglican who rejects Christian Zionism. A debate can be heard between the two at Pawson/Sizer debate. Pawson's book Israel in the New Testament continues the Christian Zionist theme.

In the Come with me through series, Pawson goes through an entire book of the Bible. This series is also based on the preaching of David Pawson to his congregation back in the 60's and 70's. There are currently just a few titles released in this series with more to come.

Books[link]

• Christianity Explained, 2006, David Pawson, Terra Nova Publications, ISBN 1-901949-46-X
• Explaining Water Baptism, 2000, David Pawson, Sovereign World Ltd, ISBN 1-85240-083-8
• Explaining the Baptism with the Holy Spirit, 2004, David Pawson, Joyce Huggett, Sovereign World, ISBN 1-85240-383-7
• Explaining the Resurrection, 2000, David Pawson, Sovereign World, Ltd, ISBN 1-85240-089-7
• Explaining the Second Coming, 2000, David Pawson, Renew, ISBN 1-85240-118-4
• Hope for the Millennium, 1999, David Pawson, Hodder & Stoughton, ISBN 0-340-73559-7
• Head in the Clouds, 1999, David Pawson, Hodder & Stoughton Religious, ISBN 0-340-60812-9
• Is John 3:16 the Gospel?, 2007, David Pawson, Terra Nova Publications International Ltd, ISBN 1-901949-55-9
• Infant Baptism Under Cross-examination, 1976, David Pawson, Colin Buchanan, Grove Books Ltd, ISBN 0-901710-89-X
• Is the Blessing Biblical?, 1996, David Pawson, Hodder & Stoughton, ISBN 0-340-66147-X
• Jesus Baptises in One Holy Spirit: When?, How?, Why?, Who?, 1997, David Pawson, Hodder&Stoughton Religious, ISBN 0-340-69398-3
• Jesus Baptises In One Holy Spirit, 2006, David Pawson, Terra Nova Publications, ISBN 1-901949-44-3
• Leadership Is Male, 1990, David Pawson, Thomas Nelson Inc, ISBN 0-8407-9023-6
• Loose Leaves From My Bible, 1994, David Pawson, North Bank Graphics, ISBN 0-9522985-0-3
• Not as Bad as the Truth: Memoirs of an Unorthodox Evangelical, 2006, David Pawson, Hodder Headline, ISBN 0-340-86427-3
• Once Saved, Always Saved?: A Study in Perseverance and Inheritance, David Pawson, Roger Forster, Hodder Headline, 1996, ISBN 0-340-61066-2
• Tell me the truth!, 1977, David Pawson, Harold Shaw, ISBN 0-87788-837-X
• The Road to Hell: Everlasting Torment or Annihilation? 1996, David Pawson, Hodder Headline 1996 and Terra Nova Publications International Ltd 2007, ISBN 0-340-53964-X
• The Normal Christian Birth: How to Give New Believers a Proper Start in Life, David Pawson, Hodder & Stoughton 1989 and Hodder Headline 1991, ISBN 0-340-48972-3
• The Challenge of Islam to Christians, 2003, David Pawson, Hodder Headline, ISBN 0-340-86189-4
• Unlocking the Bible Omnibus: A Unique Overview of the Whole Bible, 2003, David Pawson, HarperCollins UK, ISBN 0-00-716666-4
• When Jesus Returns, 1995, David Pawson, Hodder & Stoughton Religious, ISBN 0-340-61211-8
• Word And Spirit Together, 2007, David Pawson, Terra Nova Publications, ISBN 1-901949-53-2
• Where is Jesus now?, 2001, David Pawson, Kingsway Publications, ISBN 0-85476-930-7
• Why Does God Allow Natural Disasters?, 2007, David Pawson, Terra Nova Publications, 2007, ISBN 1-901949-56-7
• Defending Christian Zionism, 2008, David Pawson, Terra Nova Publications, 2008, ISBN 978-1-901949-62-9
• Practising the Principles of Prayer, 2008, David Pawson, Terra Nova Publications, ISBN 978-1-901949-58-2
• Living in Hope, 2008, David Pawson, Terra Nova Publications, ISBN 978-1-901949-60-5
• The God and the Gospel of Righteousness, 2008, David Pawson, Terra Nova Publications, ISBN 978-1-901949-59-9
• Come with me through Revelation, 2008, David Pawson, Terra Nova Publications, ISBN 978-1-901949-61-2
• Israel in the New Testament, 2009, David Pawson, Terra Nova Publications, ISBN 978-1-901949-64-3
• Come with me through Mark, 2009, David Pawson, Terra Nova Publications, ISBN 978-1-901949-66-7

References[link]

External links[link]

• David Pawson website
• A brief history of Guildford Baptist Church