Miquéias 2
Charles Spurgeon · Citado em PreceptAustin
Miquéias 2
Spurgeon - The accusation divides itself into two distinct charges,—pride and tyranny; the one the root and cause of the other. The prayer is reasonable, just, and natural. Even our enemies themselves being judges, it is but right that men should be done by as they wished to do to others. We only weigh you in your own scales, and measure your corn with your own bushel… There are none who will dispute the justice of God, when he shall hang every Haman on his own gallows, and cast all the enemies of his Daniels into their own den of lions. Inheritance (05159) (nakhalah) is a common noun (192x) which refers to land allotted to the families of each Tribe when priests parceled territory during the days of Joshua’s conquest of Canaan (Josh 11:23, cf Num26:53-56; Ezek 48:29). The Lxx translates nakhalah with the noun kleronomia (from kleros = lot) which literally describes that which is distributed by lot. The Lord Himself was to be the portion and inheritance of the Levites (Nu 18:20). Walter Kaiser - Dt 27:17 places land grabbing at the head of a list of sins involving property, immediately following sins against God and against one’s own family (Dt 27:15,16)… If anyone lost their land in the agricultural society of biblical times, they would have suffered enormous economic grief. Accordingly, a parcel of land could never be out of the hands of a family for a period longer than seven years; it reverted back to its original owners every seven years (Ed: more accurately in the year of Jubilee) in the Sabbatical cycle (Lev 25:23-28, Lev 27:16-24)." Patterson on coveting - The sin of coveting, like idolatry, is not restricted to the biblical world. Numerous contemporary idolatries associated with coveting may be identified, including the idolatry of choice, the idolatry of success, and the idolatry of money. (On contemporary idolatries, see Dawn 1995:41–56.) How much more do we need contemporary prophets reminding us of Jesus’ teaching about our attempts to serve both God and money (Matt 6:24-note) or Paul’s exhortation to practice true religion with contentment, since we carry nothing with us when we die (1Ti 6:6-7-note)? When is the last time you saw a hearse en route to the cemetery with a U-Haul trailer in tow? Micah 2:3 Therefore thus says the LORD, "Behold, I am planning against this family a calamity from which you cannot remove your necks; and you will not walk haughtily, for it will be an evil time. this family Jeremiah 8:3; Amos 3:1,2 do Micah 2:1; Jeremiah 18:11; 34:17; Lamentations 2:17; James 2:13 from Amos 2:14-16; 9:1-4; Zephaniah 1:17,18 necks Jeremiah 27:12; Lamentations 1:14; 5:5; Romans 16:4 go Isaiah 2:11,12; 3:16; 5:19; 28:14-18; Jeremiah 13:15-17; 36:23; 43:2; Daniel 4:37; 5:20-23 for Amos 5:13; Ephesians 5:16 Therefore - a very strategic term of conclusion - always pause to ponder, asking what's it "there for?" Note Who is speaking! Behold, I am planning against this family a calamity - Jehovah the Righteous Judge is speaking. You would think that this would serve to get their attention! They had plotted, now God is planning! God's "poetic justice!" "Crime and punishment" or better yet "The punishment fits the crime!" Their moral evil would reap divine physical "evil!" As John Calvin said "“It is the peculiar office of God…to render to each the measure of evil they have brought on others” This reminds one of See Jesus' teaching on "an eye for an eye" (Lex Talionis) (Mt 5:38-39-note) Recall that calamity is used in Micah 2:1 for evil (ra' - 07451), this wordplay (common in the prophets) emphasizing that God is not being arbitrary in bringing evil on these evil doers! Family - This Hebrew word can mean people, nation, race, family. Here the Lxx translates with phule which means tribe, which is " a subgroup of a nation characterized by a distinctive blood line." (BDAG) The NET Note has "clan" or "extended family." Allen - So it will be for the folk the prophet disparagingly calls this crowd (Ed: "family"), these kindred spirits in crime, these cronies in selfish aggrandizement. This passage is almost a "mirror image" of Micah 2:1. In Mic 2:1 scheme is the same Hebrew word (chasab/hasab) as planning and in Micah 2:1 evil is the same word (ra' - 07451) translated calamity (cp Gal 6:7-note). God is saying "You devised evil toward others, so I am planning evil against you." The just God gave the unscrupulous leaders what they gave others. The certainty of Divine payback is an encouraging truth for all who have been wronged and thought the perpetrator would go unpunished. (cf Ro 12:19-note) Note the fact that the calamity is against this family suggests that everyone would suffer for the sins of the leaders. As an aside the Bible gives a number of examples of punishment that fits the crime - Esther 7:9-10-note, Ps 7:15-16-note, Ezekiel 36:6-7-note, Mt 26:52, etc. From which you cannot remove your necks - NLT "you won't be able to escape." It pictures their neck as if in a yoke from which they could not be freed. No matter how a yoked animal twisted and turned, it could not remove the yoke from its neck! So too with these evil doers! And you will not walk haughtily - Walk speaks of their conduct, describing the totality of their lifestyle, which had been one dominated and driven by their hearts filled with arrogance and pride and greed! It is an eternal axiom - What fills you will control you! (cf Eph 5:18-note) And so here God's "anvil" falls on their pride (cf Isa 2:11-note, Amos 6:1). "Yahweh's scourge will knock the strut out of their step!" (Davis) For it will be an evil time - Note this begins with for, a term of explanation, which begs the question, "What is God explaining?" The NET Translation has "for it will be a time of catastrophe." Notice that this sentence begins and ends with repetition of the "calamity motif." As Allen says God "reinforces the certainty and seriousness of the retribution of evil for evil by echoing it at the close, a repeated thunderclap heralding the storm." Matthew
Miquéias 2
Spurgeon applies the question in Micah 2:7a asking - “Do you not think, again, that we very much act as if the Spirit of the Lord were straitened when we only look for little blessings? I am very glad to see three hundred or four hundred persons in a year converted and added to this church, and this has long been the case; but if I ever imbibed the idea that this was all that might be done, I should be straitening the Spirit of God.” (Is The Spirit of the Lord Straitened? ) Do not My words do good to the one walking uprightly? - Clearly this is God (through His prophet Micah) asking this rhetorical question (Note that God Himself is speaking through Mic 2:13). Answer? Yes, of course! God is upright and desires His children to walk the same way (Ps 35:8). Indeed, obedience is God's desire and it brings blessing (1Sa 15:22, Ps 51:17, cf Dt 11:26-28, Jer 7:5-15 = they despised God's laws and still expected His goodness! Isn't that what we do every time we sin and deceptively think "Well I can just one John one nine it" [which we can, but not independent of a heart of repentance and not necessarily avoiding the consequences of our sin -see discussion of 1Jn 1:9])? Micah 2:8 "Recently My people have arisen as an enemy-- You strip the robe off the garment From unsuspecting passers-by, from those returned from war. Recently 2 Chronicles 28:5-8; Isaiah 9:21 the garment 2 Samuel 20:19; 2 Chronicles 28:8; Psalms 55:20; 120:6,7 This verse is difficult to translate and therefore is somewhat difficult to interpret… NET Micah 2:8 but you rise up as an enemy against my people. You steal a robe from a friend, from those who pass by peacefully as if returning from a war. Note: “from those passing by peacefully, returnees from war.” Actual refugees, however, are probably not in view. The second line compares those who pass by peacefully with individuals returning from war. The battle is over and they do not expect their own countrymen to attack them. (See footnotes #22ff) ESV Micah 2:8 But lately my people have risen up as an enemy; you strip the rich robe from those who pass by trustingly with no thought of war. CSB Micah 2:8 But recently My people have risen up like an enemy: You strip off the splendid robe from those who are passing through confidently, like those returning from war. NLT Micah 2:8 Yet to this very hour my people rise against me like an enemy! You steal the shirts right off the backs of those who trusted you, making them as ragged as men returning from battle. The English of the Septuagint give us an interesting translation - LXE Micah 2:8 Even beforetime my people withstood him as an enemy against his peace; they have stripped off his skin to remove hope in the conflict of war. Recently My people have arisen as an enemy - God is saying His own people have become an enemy as evidenced by their unjust treatment of others, presumably the poor. Earlier (Micah 2:1) they grabbed land, now they grab garments. Their perfidy knows no limits! You strip the robe off the garment from unsuspecting passers-by - This violates God's law in Ex 22:26-27. Strip (06584)(pashal) means to strip off, to make a dash, to raid. Pashal - 42v - Gen 37:23; Lev 1:6; 6:11; 16:23; Num 20:26, 28; Judg 9:33, 44; 20:37; 1 Sam 18:4; 19:24; 23:27; 27:8, 10; 30:1, 14; 31:8f; 2 Sam 23:10; 1 Chr 10:8f; 14:9, 13; 2 Chr 25:13; 28:18; 29:34; 35:11; Neh 4:23; Job 1:17; 19:9; 22:6; Song 5:3; Isa 32:11; Ezek 16:39; 23:26; 26:16; 44:19; Hos 2:3; 7:1; Mic 2:8; 3:3; Nah 3:16. NAS Usage: dashed(2), invaded(1), made a raid(5), made… raid(1), put off(1), raid(2), raided(2), removed(1), rush(1), rushed(1), skin(2), skinned(1), strip(8), strip the off(1), strip off(2), stripped(6), stripped off(2), strips(1), take off(2), taken off(1). Robe (08008)(salmah) is a general word for clothes refers to a major piece of clothing such as a mantle, a cloak or robe, which was both valuable and necessary for survival in the elements in ancient Israel. A robe was often what the ancients slept in to keep warm or would use as their bed. To steal such an item speaks of the depth of depravity of these men, which is described further in the next verse. Matthew
Miquéias 2
Spurgeon comments " I dwell with great pleasure upon that word “surely,” because it is spoken twice, “I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel.” There are no “ifs” where there is a God: there are no “peradventures” (uncertainties or doubts as to whether something is the case) where divine predestination rules the day. Let Jehovah speak, and it is done; let Him command, and it shall stand firm." I will surely gather - More literally the Hebrew repeats for emphasis "Gathering I will gather" which most versions render as "surely." God will accomplish what to men seems impossible! (Jer 32:17, 27, Ge 18:14, Lk 1:37, Nu 11:23 Job 42:2 Mk 10:27): This is a promise from the non-lying God (cf Nu 23:19, Titus 1:2-note). Indeed, let us all join with Solomon and declare… Blessed be the LORD, Who has given rest to His people Israel, according to all that He promised. NOT ONE WORD HAS FAILED of all His good promise, which He promised through Moses His servant. (1Kgs 8:56) Gather (06908)(qabats) means to collect, gather, assemble and is virtually a synonym for asaph (above), the latter having a broader range of meanings. Qabats is used two other times in Micah, one for gathering the spiritually lame of Israel (Micah 4:6) and the other for gathering the Gentile nations for threshing (Micah 4:12). Qabats is used eschatologically of gathering the Gentile nations for judgment in the end times (Isa 43:9; 66:18; Joel 3:2, 11, Micah 4:12, Zeph 3:8). In a significant eschatological use of qabats, 28 verses (out of 120 total) refer to gathering of the dispersed nation of Israel in the last days (Dt 30:3-4, Isa 11:12, 40:10, 43:5, 54:7, 56:8 Jer 23:3, 29:14; 31:8, 10; 32:37, Ezek 11:17, 20:34, 41, 28:25, 34:13, 36:24, 37:21, 39:27, Hos. 1:11, Micah 2:12, 4:6, Zeph 3:19-20, Zech 10:8, 10:10). All of you, Jacob… Israel - As noted above, this designation strongly supports the premise that Jehovah is speaking to the entire nation (all 12 tribes, including the ten "lost" tribes). It is notable that to the present day the ten northern tribes have not yet been specifically restored to their land, but remain the ten lost tribes! This fact would support the premise that the prophecy of restoration in Micah 2:12-13 awaits a future fulfillment. Certainly all of the Jews who have come back to the Land of Israel, by no means are following the Breaker, the King, Jehovah Who is their Head. In fact only a small percentage of Jews today (the "remnant") believe in Messiah and are born again. This prophecy clearly awaits a future fulfillment when Messiah returns. Hindson and Kroll - The restoration envisioned is greater than that realized following the Babylon captivity when only the southern tribes (Ed: Judah and Benjamin) were restored to their land. The restoration envisioned is that of the Millennium, when all of the nation will be restored and will experience the regeneration spoken of by Jeremiah (Jer 31:31–34). The ten tribes are lost only to man. God knows their whereabouts, and in His time will restore them completely. McComiskey (EBC) - If studied in isolation from the total context of the prophecy, the passage may be understood simply as a prediction of the return from the Captivity. But this is inadequate in view of the broader background of Micah’s concept of the future. Micah envisioned a kingdom of eternal duration with Yahweh as King (Mic 4:7). The Deliverer-King of Micah 5:2–4 seems to be identical with the King of the present passage (Mic 2:13); He plays an important role in the restoration of God’s people (Micah 2:13; cf. Micah 5:3). In both passages the motif of the “flock” is prominent (Micah 2:12; cf. Micah 5:4). The fulfillment of the great prophecy in Micah 5:2–4 requires a ruler whose birthplace is Bethlehem and who will extend his influence to the ends of the earth and bring security to God’s people (Micah 5:4). Micah’s perspective of hope extends beyond a mere restoration from captivity to the Messianic Kingdom. It is then that Israel’s hope will be finally and consummately realized. Kaiser - There is some debate among theologians as to when this oracle of salvation would become effective: was it Jerusalem’s deliverance from Sennacherib’s siege (2Ki 18:32-36), Judah’s return from the Babylonian Captivity or an eschatological salvation? Fortunately, we do not need to decide conclusively, for each of these deliverances was but an “earnest” or “down payment” on the great return of the remnant (believing Jews) in the final day when Christ returns." Jamieson (one of the more literal, conservative, "non-dispensational" commentaries prior to 1900) - The restoration from Babylon was partial. Therefore that here meant must be still future, when “all Israel shall be saved” (Ro 11:26-note). The restoration from “Babylon” (specified Mic 4:10) is the type of the future one.
Miquéias 2
Spurgeon - Morning and Evening on Christ as our "Breaker" ("The Breaker goes up before them") - Inasmuch as Jesus has gone up before us, things remain not as they would have been had He never passed that way. He has conquered every foe that obstructed the way. Cheer up now thou faint-hearted warrior. Not only has Christ traveled the road, but He has slain all our enemies. Do you dread sin? He has nailed it to His cross (Col 2:14-15-note). Do you fear death? He has been the death of Death (1Cor 15:55)a. Are you afraid of hell? He has barred it against the advent (coming) of any of His children. They shall never see the gulf of perdition. Whatever foes may be before the Christian, they are all overcome (cf 1Jn 5:4-5, Jn 16:33, Gal 6:14-note, Ro 6:12-note, Heb 2:14-15-note). There are lions, but their teeth are broken (cf Da 6:16-21, 22-note); there are serpents, but their fangs are extracted; there are rivers, but they are bridged or fordable (cf Isa 43:2); there are flames, but we wear that matchless garment which renders us invulnerable to fire (Da 3:16-18-note; Da 3:23-24, 25-26-note, Da 3:27-note). The sword that has been forged against us is already blunted; the instruments of war which the enemy is preparing have already lost their point. (cf Isa 54:17) God has taken away in the Person of Christ all the power that anything can have to hurt us (cf Lk 12:4-5). Well then, the army may safely march on, and you may go joyously along your journey, for all your enemies are conquered beforehand. What shall you do but march on to take the prey? They are beaten, they are vanquished; all you have to do is to divide the spoil (cp Zech 14:1). You shall, it is true, often engage in combat; but your fight shall be with a vanquished foe. His head is broken (Ge 3:15); he may attempt to injure you, but his strength shall not be sufficient for his malicious design (cf 2Cor 2:11). Your victory shall be easy, and your treasure shall be beyond all count (cf 1Cor 15:57, Mt 6:19-21-note). Proclaim aloud the Saviour’s fame, Who bears the Breaker’s wond’rous Name; Sweet Name; and it becomes Him well, Who breaks down earth, sin, death, and hell. Christ the Breaker I. The great work of our Divine Redeemer, by which He has broken for the captives the prison house of their bondage. Many of us know not the bondage in which we are held. We are chained by sin, chained by the habit of evil with a strength of which you never know till you try to shake off. II. Jesus Christ as the Opener, and the Path, to God. Our condition is not only one of bondage to evil, but also one of separation from God. We do not know God as He is, except by Jesus Christ. It is only the God manifest in Jesus Christ that draws men’s hearts to Him. That God that is in Christ is the only God that humanity ever loved. He, by the fact of His Cross and Passion, has borne and borne away the impediments of our own sin and transgression which rise forever between us and Him, unless He shall sweep them out of the way. III. Christ is the Breaker as the Captain of our life’s march. “When He puts forth His sheep, He goes before them.” IV. He is the Breaker for us of the bands of death. Christ’s resurrection is the only solid proof of a future life. It is not possible that we can be held of the impotent chains that He has broken. (A. Maclaren, D. D.) Christ is the Breaker, the One Who overturns and overthrows evil forever!. H. Melvill - There is a remarkable prophecy in the writings of Micah, which seems closely to bear upon the subject of our present discourse ("the veil of the Temple was rent" - Mk 15:38): it is this-“The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out of it; and their King shall pass before them, and the Lord at the head of them.” Now, here is presented to us a magnificent procession, led by a Chief under the expressive title of the Breaker; He heads a vast company, He directs them through some gate, which He presses open by His own energy or labour; and they follow in triumph, and pass on like marching conquerors. Who is this but the Lord Jesus Christ, Who, having vanquished death, and opened the closed gate of everlasting life, has gone before that He may prepare a place for His followers, who through faith and patience, shall inherit His promise (Heb 6:12). And do you observe how the title of the Breaker, as applied to our Redeemer, is verified or vindicated by the prodigies which throng the crucifixion! The broken earth, the broken rocks, the broken graves, the broken veil of the temple-how do all these teem to correspond with the Name of the Breaker! Oh! that in our own case we might be able to add broken hearts to the list, and thus prove that Christ is still a Breaker; but a Breaker Who breaks only with the gracious purpose of making whole (Ps 51:17). Devotional by Charles Roll (His Glorious Name- Names and Titles of Jesus Christ, 1986) - The Breaker, Their King The Breaker is come up before them… and their king shall pass before them, and the LORD on the head of them (Micah 2:13). Amid a setting of national rebuke and reproof and under conditions in which there was little that existed worthy of the name of government, the Prophet Micah proclaims this bright and brilliant vision of deliverance. The counselor, their king, had perished (Micah 4:9), but a voice of confidence calls attention to the Word of promise, the Spirit of power, and the Ruler in prospect (Micah 2:7; 5:2). In the great pledge of this prophecy the Breaker is to come Who brooks no opposition, Who overturns oppression, Who overrides obduracy and Who overthrows all obstacles that stand in the way of permanent peace. The very blackness of the boisterous tempest described forms a suitable background to set forth the finer tints and fairer tones of the brightest rays of blessing ever given. Under the title of The Breaker, Christ appears as the Champion. Chivalrous in conflict, He is the Challenger who without fear assails the encastled foe. Yea, and He is the Conqueror Who without fail subdues the rebels and triumphs gloriously. The spiritual values of this section of the prophetic forecast are not only bright with vision but brighter with victory. He who raised up Gideon as the breaker to destroy the yoke of Midianite oppression, who called the mighty Cyrus to break the brazen gates of Babylonian bondage (Isaiah 45:2) and who Himself broke the covenant and brotherhood of Israel (Zechariah 11:10, 14), such an One is the Breaker Who in aggressive combat with our great adversary, the Devil, assailed the fortified stronghold of the Devil and disgorged his armor wherein he trusted (Luke 11:21-22; Colossians 2:15-note; Hebrews 2:14-15-note). The victory achieved over the Devil and death is complete. Christ in His might has also broken down the middle wall of partition that hindered our approach to God, and by Him we now "have access by one Spirit unto the Father" (Ephesians 2:14, 18). The dramatic portrayal in Micah's thrilling figure of triumph is associated with certain of the grazing areas in Palestine. When feeding among the thorn bushes, some of the sheep suddenly become startled because the appear to be entirely encircled. Then it is that the strong double-horned ram, with head down, plunges forward and breaks through the thorn barrier and opens a way for the sheep to follow. Until Christ came, underwent crucifixion and thus became the Conqueror, no evidence of victory for humanity over death and no assurance that evil would be vanquished had been established. He has broken the bondage of sin and the bars of death, passed through at the head and led His people to larger life and lasting liberty. He not only breaks the power of canceled sin but enables each trusting soul to say, My chains are snapped, the bonds of sin are broken And I am free. Oh, let the triumphs of His grace be spoken, Who died for me. DISCLAIMER: Before you consult commentaries, sermons or other resources, first consult the Word of God, studying the Scriptures diligently (2Ti 2:15-note) and inductively (See inductive Bible study) in dependence on your Teacher, the Holy Spirit, Who Jesus promised would guide us into all truth (John 16:13). THOUGHTS ON INTERPRETATION OF PROPHETIC BOOKS In regard to the OT Prophetic books such as Isaiah, Jeremiah, Daniel, and the 12 "Minor" Prophets, remember that the most accurate interpretation is derived by applying the following principles: (1) Read the Scripture literally (unless the text is clearly figurative, e.g., Jesus said "I am the door… " Jn 10:9). If one interprets a text symbolically (allegorically, figuratively, spiritualizing) when that text makes good sense literally, one potentially opens themselves to the danger of inaccurate interpretation, for then the question arises as to who's "symbolic" interpretation is correct and how imaginative one should be in evaluating a "supposed symbol"? Many of the commentaries and sermons on the OT prophetic books unfortunately are replete with non-literal interpretations (except when it comes to Messianic Passages, which are usually interpreted literally). Therefore the watchword when reading any commentary on Old Testament prophecy is caveat emptor ("buyer beware"). Read all commentaries like the Bereans (Acts 17:11-note). (2) Study the context which is always "king" in interpretation (don't take verses out of context.) (3) Passages addressed to Israel should be interpreted as directed to the literal nation of Israel and should not be interpreted as addressed to the NT Church, an entity not mentioned in the Old Testament. The promises of Jehovah to the nation of Israel (e.g., see Millennial Promises) remain valid (Jer 31:35, 36, 37, Nu 23:19, Lk 21:33) and have not been passed on to the NT Church because Israel has "defaulted" (See study Israel of God). Remember that while Scripture has only one correct interpretation, there can be many legitimate applications (See Application), and therefore the OT prophetic books are extremely applicable in the lives of NT believers. (4) Scripture is always the best commentary on Scripture. While an attempt has been made to list resources that adhere to these basic interpretative guidelines, not all the works listed in these collections have been read in detail. Therefore should you discover a resource you feel is NOT conservative and/or orthodox, please email your concerns. Related Resources: Inductive Bible Study - Guidelines to Assure Accurate Interpretation Inductive Bible Study Interpretation of Prophetic Scripture Interpretative Views of the Revelation of Jesus Christ Allegorical Interpretation - Tony Garland Interpreting Symbols - Tony Garland Basic Considerations in Interpreting Prophecy - John Walvoord Millennium - Biblical descriptions of this time on earth, primarily from the OT prophets BIBLIOGRAPHY Allen, Leslie C., The Books of Joel, Obadiah, Jonah, and Micah, Wm. B. Eerdmans Publishing Co, 1976, The New International Commentary on the Old Testament (One of the top 5 Commentaries on the Book of Micah) Baker, Warren; Carpenter, Eugene E., The Complete Word Study Dictionary: Old Testament, AMG Publishers, 2003. Barker, Kenneth L.: Micah, Nahum, Habakkuk, Zephaniah- An Exegetical and Theological Exposition of Holy Scripture (New American Commentary) Nashville: Broadman & Holman Publishers., 2001, 1999 Biblical Studies Press, The NET Bible Notes on Micah, 2006 (also synchronizes with Constable's notes) Constable, Thomas, Expository Notes on Micah 1-7 Davis, Dale Ralph, A Study Commentary on Micah, Evangelical Press, 2010 Harris, R. Laird; Archer, Gleason L., Jr.; Waltke, Bruce K.: Theological Wordbook of the Old Testament (TWOT); Moody Press, 2003 Kaiser, W. C.: The Preacher's Commentary Series, Volume 23: Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi: Thomas Nelson Inc., 1992. Hindson, Ed and Kroll, Woodrow: King James Version Bible Commentary Nashville: Thomas Nelson; 2005. Martin, John The Bible Knowledge Commentary (Old Testament) Wheaton, IL: Victor Books. McComiskey, Thomas: The Expositor's Bible Commentary, Vol. 7- Daniel and the Minor Prophets McComiskey, Thomas Edward: The Minor Prophets: An Exegetical and Expository Commentary, Baker Academic, Grand Rapids, MI, 2009 MacKay, John L., Jonah, Micah, Nahum, Habakkuk and Zephaniah (Focus on the Bible Commentary), Christian Focus Publications, 2008. McGee, J Vernon Micah Commentary - Thru the Bible Commentary (Mp3's format only) Patterson, Richard D.; Hill, Andrew E: Cornerstone Biblical Commentary, Vol 10: Minor Prophets, Hosea–Malachi, Tyndale House Publishers, 2008 Phillips, John, Exploring the Minor Prophets. Kregel, 2002 Wiersbe, Warren: Be Concerned (Micah)- Making a Difference in Your Lifetime. David C Cook. 2010 Wiseman, Donald J.; Alexander, T. Desmond; Waltke, Bruce K., Obadiah, Jonah and Micah: an introduction and commentary, InterVarsity Press, 1988,Tyndale Old Testament Commentaries