Wrapping up Micah

In the course of my obviously inadequate religious education, I’d occasionally ask why the Old Testament was still kept in the Christian Bible – indeed, why it still makes up MOST of the Christian Bible – if it had been, as I was told, superseded by the New Testament.  The answers amounted to so much hemming and hawing, but one thing I picked up is that it was important to have the Old Testament on hand since it contains the prophecies of the coming of Christ that are then fulfilled in the New Testament.

In retrospect, it was probably a little naïve to expect those prophecies to actually be there.  They’ve certainly been conspicuous by their absence up to now, and even desperate stretches like “the fourth guy in the furnace with Shadrach, Meshach, and Abednego is obviously Jesus” have been pretty thin on the ground.  So, it commands some attention that the heading for Micah 5 is “A Promised Ruler From Bethlehem.”  You have my full attention, Mr. Micah!
 

2 But you, Bethlehem Ephrathah,
though you are small among the clans[b] of Judah,
out of you will come for me
    one who will be ruler over Israel,
whose origins are from of old,
    from ancient times.”

3 Therefore Israel will be abandoned
    until the time when she who is in labor bears a son,
and the rest of his brothers return
    to join the Israelites.

4 He will stand and shepherd his flock
    in the strength of the Lord,
    in the majesty of the name of the Lord his God.
And they will live securely, for then his greatness
    will reach to the ends of the earth.

5 And he will be our peace

Hmm.  Jesus famously comes from Bethlehem, from a really distinguished family.  Verses 4 and 5 certainly hold up, from a Christian perspective.  Really, the only line that doesn’t quite fit is “one who will be ruler over Israel.”  Otherwise, 90% of the prophecy pans out, which is about as flamboyant of a slam dunk as one ever sees in the predicting-the-future business.

The only problem is, the ruling over Israel part is really what Micah himself is interested in.  If you back out just a little and capture 5:1 and the entirety of 5:5, you see that this is a prophecy about not just any leader from Bethlehem, but a leader from Bethlehem who will lead the Israelites to victory against the Assyrians next time they invade.  And, as you continue into 5:6, it gets a little fuzzy whether the guy from Bethlehem is going to be individually awesome, or the foremost among a group of seven or eight guys who will “rule the land of Assyria with the sword.” (6)  Ultimately, for the Israelites, their “hand will be lifted up in triumph over [their] enemies, and all [their] foes will be destroyed.” (9)  And you know what?  Suddenly I’m not really feeling like this prophecy has been very successful.  Certainly it no longer seems to have much to do with Jesus Christ.

In Chapter 6 we turn briefly to the genre of courtroom drama.  I’m speaking literally, for – at least in NIV translation – God announces through Micah that “the Lord has a case against his people; he is lodging a charge against Israel.”  The complaint is that God has done a lot for the Israelites on the understanding that they will behave, and they don’t behave.  He reminds them that he freed them from Egypt, set them up with their own country, and set them up with a complete manual of how to live rightly, and all he asks in return is for them “to act justly and to love mercy and to walk humbly with [their] God.” (8)

Put that way, it sounds pretty reasonable.  “My people, what have I done to you?” asks God (through Micah) in verse 3.  “How have I burdened you?  Answer me.” (3)  Oh snap!  There’s no way for the Israelites to answer that!  I mean, God has been nothing but good to the Israelites, as long as you leave out the long litany of plagues, famines, and conquests which God has inflicted on the Israelites ever since he required them to “go back and forth through the camp from one end to the other, each killing his brother and friend and neighbor” (Genesis 32:37) after the Golden Calf incident.

The Israelites don’t mount this defense, though.  Presumably they blurt out a full confession under questioning, like a Perry Mason villain, because we proceed directly from accusation to the punishment phase: “Therefore, I have begun to destroy you, to ruin you because of your sins….  Therefore I will give you over to ruin and your people to derision; you will bear the scorn of the nations.” (13, 16)  Wow, I didn’t see that coming!  Oh wait, actually I did.  This is the punchline for a great many, if not most, of the prophecies.

But in the final chapter, Micah 7, there’s something else that we have also seen before in the prophets: after all of the anger, the vindictiveness, and the gleeful, disproportionate punishments, there is a sudden transition to a vision of merciful, compassionate God.  Here’s Micah:

18 Who is a God like you,
    who pardons sin and forgives the transgression
    of the remnant of his inheritance?
You do not stay angry forever
    but delight to show mercy.
19 You will again have compassion on us;
    you will tread our sins underfoot
    and hurl all our iniquities into the depths of the sea.
20 You will be faithful to Jacob,
    and show love to Abraham,
as you pledged on oath to our ancestors
    in days long ago.

It’s a compelling, even beautiful way to end the book of Micah.  And I suppose that an infinite and complex God, a God beyond understanding, could exhibit mercy and a vengeful spirit at the same time.  The problem of course that we humans aren’t really capable of receiving mercy and punishment simultaneously.  The very concept of mercy requires a withholding of punishment.  So, the Prophets’ merciful/punishing God is hard to make coherent sense of.  At best, it is an incomprehensible mystery.