Bible Commentaries
Micah 3

Verses 1-20

XXIX

THE BOOK OF MICAH PART 2

Micah 3-7

The title of this section (Micah 3-5) in the analysis is "A Gross Sin, a Great Salvation (Restoration), and a Glorious Saviour."

The prophet characterizes their sin in Micah 3:1-4. In Micah 2 we have a painful picture of their sins but in this paragraph we have a more detailed account of their sins and the punishment. He again addresses the heads of Jacob and the rulers of the house of Israel, and asks them the question, "Is it not for you to know justice?" You are the men that should do right: you are the men appointed to bring justice to the people, but what are you like? "You hate the good, and love the evil." And then he gives another and more terrible description of their oppression and the way they have treated the poor, "who pluck off their skin from off them and their flesh from off their bones; and flay their skin from off them, and break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron," which of course) is an extremely strong way of putting it. Before the French Revolution it was much the same. A peasant said, "They crop us as a sheep would crop the grass," and another peasant made the remark, "They treat us as if we were but food." This condition existed many times previous to the time of Micah, and many times since. The result will be destruction: "Then shall they cry unto the Lord, but he will not hear them; he will even hide his face from them at that time."

Micah attacks the false prophets in these words: "Thus saith the Lord concerning the prophets that make my people to err; that bite with their teeth." Most people thus bite, but these prophets had a peculiar purpose in biting with their teeth; they did all their prophesying that they might have something to bite. "They bite and cry, Peace; and whoso putteth not into their mouths they even prepare war against him." Just as in Jeremiah’s day so they did in Micah’s day; both prophets had to contend with the false prophets. "And whoso putteth not into their mouths, they even prepare war against him," that is, if a person did not feed them or give them something they proclaimed a war against him in the name of God. Because of this, the result would be darkness, mental, moral, and spiritual as well as political: "It shall be night unto you that ye shall have no vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down upon the prophets, and the day shall be black over them."

The seers, the soothsayers, the diviners, the visionaries, the fortunetellers, and the class that live by preying upon the people, shall be ashamed and confounded; "Yea, they shall all cover their lips; for there is no answer of God."

Now, the contrast between those false prophets and Micah, the true prophet of God, follows: "But as for me, I am full of power by the Spirit of the Lord and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin." The difference is an ethical and a spiritual one. One is indwelt and filled with the power of the Spirit, the other is indwelt and filled with the power of his own selfish ambition and desires. The difference is fundamentally one of character. In Micah 3:9-12 we hear Micah, again addressing the heads of Jacob, accusing them of abhorring justice and perverting equity. He says, "They build up Zion with blood and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet they lean upon the Lord, and say, Is not the Lord among us: No evil can come upon us."

They felt this way when Jeremiah prophesied their downfall; they said, "The Temple ! The Temple! The Temple! It is impossible! This city, this temple, this people of Jehovah: God will protect us." And in reply to this plea of false safety Micah says, "Therefore shall Zion for your sake be plowed as a field and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest." This, the princes in Jeremiah’s time said, produced in Hezekiah a deep repentance, and was largely influential in producing the reformation under that excellent king.

Micah’s vision of the mountain of the Lord’s house is found in Micah 4:1-5. This magnificent passage is to be found almost word for word in Isaiah. Micah says,

In the latter days it shall come to pass, that the mountain of Jehovah’s house shall be established on the top of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it. And many nations shall go and say, Come ye, and let us go up to the mountain of Jehovah, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths. For out of Zion shall go forth the law, and the word of Jehovah from Jerusalem. – Micah 4:1-4

If we compare that with Isaiah 2:1-4 we see the verbal likeness between the two.

And it shall come to pass in the latter days, that the mountain of Jehovah’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say. Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem. – Isaiah 2:2 ff.

As we stated before these two prophets were contemporaries. Now the question arises, Which of these two copied from the other, which borrowed the other’s thought and the other’s phraseology, or are they both original, or did both Isaiah and Micah borrow from another prophet? It is the idea of a great many of the critics that both borrowed from another prophet, an earlier one, but it is not necessary to infer that Isaiah was the kind of man who needed to borrow from any other prophet. He himself was one of the most sublime poetic geniuses the world had ever seen; he possessed an imperial imagination, and he never needed to borrow or plagiarize. It seems more probable that Micah borrowed from Isaiah, if any borrowing was done. They lived in the same age, they prophesied at the same time and in the same city, and no doubt were acquainted with each other. They moved in a similar circle of ideas, and it is possible that a similar idea would come to both at the same time; that the Spirit of God would present a vision to each mind very much the same. That is possible, but the most reasonable explanation is that this is Isaiah’s vision, his phraseology, his picture. It is Isaiah’s imagination and Isaiah’s literary genius that is behind this, and Micah being familiar with the thought incorporated it into his prophecy and adds Micah 4:4-5 which we do not find in Isaiah, thus:

But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it. For all peoples walk every one in the name of his god; and we will walk in the name of the Lord our God for ever and ever.

For the interpretation and fulfilment of this great prophecy see, Interpretation on Isaiah 2:1-4, pp. 115-117.

The thought is carried forward in Micah 4:6-8. This is the promise of the restoration. Here he takes up the same thought from a little different standpoint. He comes now to the details and peculiarities of the age and deals with the conditions of those people to whom he is speaking, thus: "In that day, saith Jehovah, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted." This refers to the exiles. "And I will make her that halted a remnant, and her that was cast far off, a strong nation; and the Lord shall reign over them in Mount Zion from henceforth, even for ever." This agrees with Isaiah, Amos, Hosea, Ezekiel, and Jeremiah. This is a picture of the restoration, while the other was a picture of the restored kingdom. This picture of the former power and dominion is expressed thus: "Thou, O tower of the flock, the hill of the daughter of Zion, unto thee shall it come, yea, the former dominion shall come, the kingdom of the daughter of Jerusalem."

A period of anguish must precede this restoration. This is indicated by Micah’s questions, thus: "Now why dost thou cry out aloud? Is there no king in thee?" There didn’t seem to be when we remember the king was such a weakling. "Is thy counselor perished, that pangs have taken hold of thee as of a woman in travail?" All good counsellors had perished. He goes on: "Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail; for now shall thou go forth out of the city, and thou shalt dwell in the field, and thou shalt come even to Babylon: there shalt thou be delivered; there the Lord will redeem thee from the hand of thine enemies." This statement, that they should go into Babylon troubles the critical school. They say that Babylon was not in the ascendancy in the time of Micah. Assyria was the nation that loomed upon the horizon as the power that would destroy, therefore they reason that Micah could not have conceived of Babylon being the place of exile because Babylon was not the leading nation. Of course, according to their theory Micah could not see into the future one hundred years.

They also say that this is an interpolation, in fact many of them say that Micah did not prophesy this at all, but it was spoken during the exile or after by some anonymous writer. But in Micah 4:11 he pictures the attitude of the other nations toward Judah and Jerusalem, thus: "Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye see our desire upon Zion." Isn’t that exactly why Ezekiel prophesied against all these nations and buried his threats of denunciation against them? Now Micah gives the reason why they act thus: "They know not the thoughts of Jehovah, neither understand they his counsel; for he hath gathered them as the sheaves into the threshing-floor." Because of his attitude toward Judah they will be gathered as sheaves on the floor to be threshed.

The call of Micah 4:13-5:1 is a call to liberty and dominion. The prophet is now speaking of triumphant Israel whose time of deliverance is at hand, and through whom the nations are to be beaten and threshed in punishment. He says to the people of Israel, "Arise, and thresh, O daughter of Zion; for I will make thy horn iron, and I will make thy hoofs brass; and thou shalt beat in pieces many peoples: and I will consecrate their gain unto Jehovah, and their substance unto the Lord of the whole earth." The figure is that of a great threshing floor upon which the sheaves lay, and the threshing instruments are driven over them, Israel is to be as a threshing instrument of iron which shall be driven over the other nations, and shall break in pieces many people, and their wealth shall be taken by Israel and devoted to the worship of Jehovah. That corresponds with Isaiah 60 one of the finest passages in Isaiah’s writings.

It also resembles his prediction of Tyre, which shall be destroyed and her whole wealth devoted to the worship of Jehovah. In Micah 5 he again summons Israel to activity: "Now gather thyself in troops, O daughter of troops: he hath laid siege against us; they shall smite the judge of Israel with a rod upon the cheek." A strange expression, "they shall smite." In spite of the fact that "thou hast been smitten, arise, smite back and conquer; your time has come, your dominion ye shall receive again."

Micah 5 is devoted to the glorious Saviour and consequent deliverance, or the messianic King and the Blessedness of Israel. This is another view of the same glorious age of the restoration, a different vision, a different point of view, but essentially the same.

The king of this blessed age arises from among the poor (Micah 5:2-4). We saw in the last chapter that Micah was the prophet of the poor, that his sympathies went out for them in particular and now when he pictures this glorious age, and its king as rising, he represents him as rising from the poor class: "But thou Bethlehem, Ephrathah, though thou be little among the thousands of Judah, yet out of thee shall one come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting." Bethlehem, the home of David, the village where the shepherd boy, who afterward became the shepherd king, lived, the place dear to the heart of every Israelite; this is to be the place whence the king shall come. It is one of the smallest places, the most insignificant and most obscure little villages.

It was no accident that the Saviour of the world rose from among the poor, the working class. Is it not the most fitting thing that could possibly have happened that a king of the world should rise from among the poor? Whether it be wise or not in our estimation it certainly was in God’s estimation, and a little thought along that line will convince us that God could not have done a wiser thing than to have Christ rise from among the poor people. "Whose goings forth have been from of old, from everlasting," that is, there have been prophecies of him that had been looking forward, expecting him, and he had been manifesting himself in various ways from the beginning, and had been set forth in types and shadows as the one who should come and appear in his glory. Then he goes on with his picture: "Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel." And then this king, this shepherd-king, this descendant of David, as it says in Micah 5:4, shall stand and shall feed his flock in the strength of the Lord, in the majesty of the name of the Lord his God. This is the picture of the Shepherd so common in Isaiah, Ezekiel, Jeremiah, Amos, Hosea, and again in that immortal parable of the shepherd as found in John 10:1. "And they shall abide, for now shall he be great unto the ends of the earth."

Micah’s vision of him as a deliverer is found in Micah 5:5-6 He is here presented as the one who shall deliver them from the Assyrian. He uses the Assyrian here because the Assyrian was the great barbaric power that was rising up on the horizon of the world at that time and extending her power over every nation. The very name itself sent terror to the people of that time. "And this man shall be our peace. When the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men." These officials will surround him as his cabinet, to stand by, to support, to give aid, and he will be amply and ably supported on his throne. "And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof." On time’s horizon the end seems close with Micah. Twenty-six hundred years or more have passed by since, and time’s horizon is yet enlarging. The Assyrians have been extinct since a hundred years after Micah’s time. So the Assyrian here is used to represent the enemies of the Messiah’s kingdom and thus includes all the nations that know not God.

The relation of Israel to her friends and to her foes is stated in Micah 5:7-9. To her friends the remnant of Jacob shall be as dew from Jehovah, as showers upon the grass that tarrieth not for man, nor waiteth for the sons of men." That is true yet regarding the remnant of Israel. But for their enemies, "the remnant of Jacob shall be among all the nations in the midst of many people, as a lion among the beasts of the forests and as a young lion among the flocks of sheep; who, if he go through both treadeth down, and teareth in pieces, and none can deliver." This is not to be taken literally. There is a sense in which God’s people go forth like a lion, conquering, but the Messiah’s kingdom is spiritual.

Israel’s relation to idolatry in this new condition is set forth in Micah 5:10-15. All idolatrous connection shall be rooted out: "I will cut off thy horses out of the midst of thee, and I will destroy thy chariots: and I will cut off the cities of thy land, and throw down all thy strongholds. And I will cut off witchcraft out of thine hand; and thou shalt have no more soothsayers: thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands." Israel shall be cleansed of her idolatry.

The title of Micah 6-7 in the analysis is "Jehovah’s Controversy with His People." This is a different section of the book of Micah, different problems arise here, different modes of expression. A great many of the critics maintain that this was written during the reign of Manasseh when idolatry was revived, and heathen sacrifices were carried on. It would fit in with the reign of Ahaz, however, and Micah prophesied during the reign of Ahaz, Jotham, and Hezekiah. The conditions found here existed during that time.

The case of the controversy of Jehovah with his people is stated in Micah 6:1-9. Here Jerusalem is called upon, thus: "Arise, contend thou before the mountains, and let the hills hear thy voice. Hear ye, the Lord’s controversy and ye strong foundations of the earth: for the Lord hath a controversy with his people, and he will plead with Israel." All nature is called upon to hear. This is not mere poetry: there is eternal truth underlying it. "The Lord hath a controversy with his people and he will contend with Israel." He goes on to describe the controversy. What is it about? Not about sin. Jeremiah calls the people to a great controversy regarding their sin; Micah does not. It is how they shall serve Jehovah, how they shall worship him.

Jehovah speaks: “O my people, what have I done unto thee? and wherein have I wearied thee? testify against me." A marvelous statement, Jehovah asking his people to testify against him, if they have anything to testify. What condescension! Just like Isaiah I "Come now and let us reason together." Then he goes on, "For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam." "Remember what happened between Shittim and Gilgal," that plain bordering on the Jordan in Moab, and Gilgal across the Jordan. What happened between these two places? "Ye know the great miracle I performed, the stopping of the waters, and the multitude crossing over on dry ground; remember that ye may know the righteous acts of Jehovah." Micah 6:6 gives a little glimpse into the religious condition of the people, "Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt offerings, with calves of a year old?" They had been doing that in abundance. "Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? and shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?" The numbers used are an exaggeration of course, for purposes of rhetoric and making it effective "with ten thousands of rivers of oil." Oil was a part of the sacrifice and worship. "Shall I give my firstborn for my transgressions, the fruit of my body for the sin of my soul?" This gives us an idea of what the people were doing, and how they were worshiping. They were sacrificing the first-born, and seemed to seriously believe that Jehovah required them to do so.

Micah 6:8 is one of the greatest passages in the Old Testament. Micah sums up the whole of religion in one little verse; he gives one final answer to all such questions as to how we should serve and worship God, thus: "He hath shewed thee, O man, what is good: and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" No prophet or writer ever summed up the whole duty of religion better than Micah does here – to do justly, righteously in all conduct, i.e., kings, rulers, business magnates, commercial princes, millionaires, land owners, workmen. That is the first thing. And more than that, "love mercy," go beyond strict justice; go farther than that, delight in tenderness, show mercy. That goes as far as Christianity almost. And then finally, "humble thyself to walk with thy God," or "walk humbly with thy God"; the better translation, perhaps is, "Humble thyself to walk with God." This is the finest expression that has ever been used to describe the service of true religion: "Do justly," there is our relationship in all civil life. "Love mercy," there is, our relationship in all home life, family life, all social life; there is the tender side of human life. "Walk humbly with God"; there is the divine side. There is just one passage that equals this, says Dr. George Adam Smith, and that is where Jesus says, "Come unto me all ye that labor and are heavy laden and I will give you rest" (Matthew 11:28-29).

The charges here against the city (Micah 6:9-16) are their various sins which are the reasons for Jehovah’s visitation. Here we have the city’s life pictured in a vivid and lurid way. Micah 6:9, "The Lord’s voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it." Micah 6:10, "Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable?" Micah 6:11, "Shall I count them pure with the wicked balances, and with the bag of deceitful weights? For the rich men thereof are full of violence and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth." And because of this he utters his threat of destruction and predicts the utter desolation of the country and the people. In Micah 6:16 he charges them with following the example of Omri: "For the statutes of Omri are kept and all the works of the house of Ahab." Ahab seized Naboth’s vineyard and they followed his example, "and ye walk in their counsels: that I may make thee a desolation and the inhabitants thereof an hissing; therefore ye shall bear the reproach of my people."

The prophet’s part in the case is found in Micah 7:1-6. He appears as the prosecuting attorney here in this passage and bewails the utter corruption of society: "Woe is me! for I am as when they have gathered the summer fruits as the grape gleanings of the vintage: there is no cluster to eat; my soul desireth the first ripe fig. The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net." It does not necessarily mean literal blood, but when one takes away a man’s means of support, his wages, his necessities of life, he takes away his life because he will have less of the necessities of life. The oppression of the poor is simply the taking of the blood of the people. "They hunt every man his brother with a net," and how many businessmen there are in this age that do love to get the net around another man! "That they may do evil with both hands earnestly, the prince asketh, and the judge is ready for a reward; and the great man, uttereth his mischievous desire; thus they weave it together." There is a lot of sharp dealing among them, a hard people to deal with; "The best of them is as a brier: the most upright is sharper than a thorn hedge. Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom." No one can be trusted. When a man dare not confide in his own wife, it is about as bad as it can be. "For the son dishonoureth the father, the daughter riseth up against her mother, the daughter-in-law against her mother-in-law, a man’s enemies are the men of his own house." How desperate the entire life of the nation must have been with every form of deceit practiced. Jesus Christ used this very expression to tell how his gospel was going to cause division and enmity.

The righteous remnant takes part in the case (Micah 7:7-13). They plead guilty and hope for mercy and pardon. It is the voice of the prophet and in the prophet the voice of the righteous kernel the true Israel that speaks here, not the voice of the people nor the rulers, but the righteous kernel, the true Israel, the mother of sorrow. Notice what she says in resignation: "As for me, I will look unto the Lord, I will wait for the God of my salvation; my God will hear me." That is a fine text, and the next one is even better: "Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me." To translate it literally: "I have fallen, I will arise." Faith seldom, if ever, in dark moments, uttered a more hopeful, a more blessed sentiment than that. In Bunyan’s immortal allegory, where he describes Christian in the Valley of Humiliation and fighting with Apollyon, and Apollyon throws him to the ground, Christian thrusts him with his sword, quoting these words, "Rejoice not against me, O mine enemy: when I fall, I shall arise." In Micah 7:9 we have a note of resignation that is beautiful: "I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause and execute judgment for me; he will bring me forth to the light, and I shall behold his righteousness." How hopeful and trustful that is!

Now the effect upon his enemies: "Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets." He gives another glimpse of the future: "In that day thy walls are to be built, in that day shall the decree be far removed." That reminds us of Nehemiah and the rebuilding of the walls. Micah says the time will come when the walls will be rebuilt. "The decree"; we do not know just what is meant here, perhaps the marginal reading, "boundary," is correct. Then he goes on to picture in glowing language the return of the people from all nations whither they have been scattered: "They shall come unto thee from Assyria, and from the fortified cities, and from the fortress, even to the River, and from sea to sea, and from mountain to mountain," but that is to be after the desolation takes place, for in Micah 7:13, it says, "Notwithstanding, the land shall be desolate because of them that dwell therein, for the fruit of their doings."

The prophet’s final plea for and hope held out to Israel is as follows: "Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old." This seems to imply that Northern Israel had not been depopulated in Micah’s time, for just before this Tiglathpileser had deported all Palestine beyond the Jordan; that seems to have taken place and Micah pictures the return here as the people coming to feed in Bashan in the land from which they had been taken.

The hope here is that the nations, when they see this, shall come in dread and dismay, Micah 7:17. "The nations shall see and be ashamed of all their might: they shall lay their hand upon their mouth; their ears shall be deaf. They shall lick the dust like the serpent," referring to the account in Genesis 3 regarding the serpent, saying that dust should be his meat, and that he should move along close to the earth and should lick up the dust. "They shall move out of their holes like worms of the earth: they shall be afraid of the Lord our God, and shall fear because of thee." A picture of the terror of the nations after the Restoration. Ezekiel pictures them as being utterly subdued, so does Jeremiah to some extent, but Micah pictures them as being in abject submission and terror, crawling like servile beasts in fear before the presence of Israel.

Now come the beauties of the doxology (Micah 7:18): "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy." Isn’t that a beautiful picture of God? There are several texts there. "He will turn again, he will have compassion upon us: he will subdue our iniquities: and thou wilt cast all their sins into the depths of the sea." How deep is the sea? In some places it is five miles deep. If their sins are cast down to the bottom of the sea they are gone forever. And he closes this beautiful statement thus: "Thou wilt perform the truth to Jacob and the mercy to ABRAHAM, which thou hast sworn unto our fathers from the days of old." He goes back to Abraham, God’s promise to him: "All nations shall be blessed in thee," and that promise must be fulfilled.

QUESTIONS

1. What is the title of this section (Micah 3-5) in the analysis?

2. How does the prophet characterize their sins in Micah 3:1-4, what instances in modern history, and what is the result of the sin of Jacob?

3. Describe Micah’s attack on the false prophets and his contrast between himself and them.

4. What charge does Micah bring against the heads, the priests & the prophets, respectively, what their reply and what the consequent result?

5. What is Micah’s vision of the mountain of the Lord’s house (Micah 4:1-5), how does it compare with Isaiah 2:1-4. Who borrowed in this case?

6. How is the thought carried forward in Micah 4:6-8?

7. Describe the period of anguish that must precede this restoration, the radical critics’ position on this passage, and the attitude of the other nations toward Judah and Jerusalem.

8. What is the call of Micah 4:13-5:1?

9. To what is Micah 5 devoted?

10. What Micah’s vision of this king as to his origin and place of birth?

11. What Micah’s vision of him as a deliverer and why the mention of the Assyrian in this connection (Micah 5:5-6) ?

12. What the relation of Israel to her friends and to her foes (Micah 5:7-9)?

13. What shall be Israel’s relation to idolatry in this new condition (Micah 5:10-15)?

14. What the title of Micah 6-7 in the analysis and what can you say in general of this section?

15. State the case of the controversy of Jehovah with his people (Micah 6:1-8).

16. What can you say of the beauty and meaning of Micah 6:8 and what the application of its several points?

17. What are the charges here against the city (Micah 6:9-16)?

18. What is the prophet’s part in the case (Micah 7:1-6)?

19. What part does the righteous remnant take in the case (Micah 7:7-13), and what hope do they see?

20. What is the prophet’s final plea for and hope held out to Israel?

21. What are the beauties of the doxology (Micah 7:18)?