Examination of Micah 1:1-2: God Is Calling Us to Attention

Micah 1:1–2 (LSB)

Context and Authorship (v. 1)

• “The word of Yahweh which came to Micah of Moresheth” The book opens with the classic prophetic superscription formula (“the word of Yahweh that came to…”), emphasizing that Micah’s message is not human opinion but direct divine revelation.

  • Micah (Heb. מִיכָה, Mîkāh = “Who is like Yahweh?”) is from Moresheth (probably Moresheth-gath, a town southwest of Jerusalem in the Shephelah, near the Philistine border; cf. Mic 1:14). His rural, non-elite origin contrasts with Isaiah’s likely urban/aristocratic background, giving Micah a distinctive “countryside” perspective on Judah’s sins (especially exploitation of the poor by landowners). God uses the ordinary to achieve the extraordinary. Sometimes we look at our backgrounds and feel we are not qualified to be used by God. But we must remember that it is His grace that qualifies us.

• “in the days of Jotham, Ahaz, and Hezekiah, kings of Judah” Approximate dates: ca. 750–686 BC (overlaps with the fall of Samaria in 722 BC).

  • Jotham (750–735 BC): relatively faithful but idolatry persisted.

  • Ahaz (735–715 BC): notoriously wicked; introduced Baal worship and even child sacrifice (2 Kgs 16:3).

  • Hezekiah (715–686 BC): major reformer, yet the judgment pronounced in Micah’s day was not ultimately averted until after the Assyrian crisis. Micah thus prophesies during the same general period as Isaiah (Isa 1:1), but with a stronger focus on social justice and rural oppression.

• “which he beheld concerning Samaria and Jerusalem”

  • “Beheld” (חָזָה, ḥāzâ) = technical term for prophetic visionary experience (used also in Isa 1:1; Amos 1:1). God gave Micah a word for Samaria and Jerusalem. The prophets of old who were anointed and called by God to speak for Him would carry a burden for those nations and regions they were sent to.

  • The oracle concerns both the Northern Kingdom (Samaria = capital and symbol of Israel) and the Southern Kingdom (Jerusalem). The pairing is deliberate: the same covenant God will judge both for the same covenant violations. God’s heart broke for His people and their rebellion. But the only way to ultimately love and save them was to discipline them and hold them accountable according to the covenant that God established.

The Courtroom Summons (v. 2) This verse functions as a dramatic covenant lawsuit (רִיב, rîb) introduction, a common prophetic genre (cf. Hos 4:1; Isa 1:2; Deut 32). Yahweh is both plaintiff and judge.

• “Hear, O peoples, all of you” (שִׁמְעוּ עַמִּים כֻּלָּם)

  • “Peoples” (plural) broadens the audience beyond Israel/Judah to all nations, making the coming judgment a public spectacle (cf. Mic 1:13–16 where Philistine cities are mentioned; the whole world will witness Yahweh’s justice).

  • Echoes Deut 32:1 and Isa 1:2 (“Hear, O heavens…”) but expands to “peoples” and “earth,” universalizing the covenant lawsuit. God has called court and now He will present His case for all to see. He had sent prophet after prophet to His people and each time they were simply ignored.

• “Give heed, O earth, as well as its fullness”

  • Heaven and earth were covenant witnesses at Sinai (Deut 4:26; 30:19; 31:28; Isa 1:2). Micah calls the entire created order to attention because the covenant is about to be enforced with cosmic consequences.

• “And let Lord Yahweh be a witness against you, The Lord from His holy temple”

  • Double divine name: “Lord Yahweh” (אֲדֹנָי יְהוָה, ʾAdonay YHWH) – emphatic, solemn, and somewhat rare in Micah (also 4:4; 5:4). Heightens the majesty and authority of the speaker.

  • “Be a witness against you” – Yahweh is not a neutral observer but the prosecuting witness in the lawsuit.

  • “From His holy temple” – almost certainly the heavenly temple (not the Jerusalem temple, which is about to be judged). Cf. Ps 11:4; Hab 2:20; Isa 6. Yahweh is enthroned in heaven, looking down in judgment (theophany follows immediately in vv. 3–4). Only God is worthy to judge because He is the creator of all. Israel as a nation would not exist unless it was for God’s grace. It was God who called Abraham, Isaac, and Jacob. It was God who established the covenant and was faithful when Israel was not.

Theological and Rhetorical Thrust of vv. 1–2

1. Divine origin and authority of the message (v. 1).

2. Universal scope: judgment on both kingdoms will be seen by the whole world (v. 2).

3. Covenant lawsuit framework: Yahweh is coming out of His heavenly palace as Judge to testify against His own covenant people.

4. Dramatic irony: the “holy temple” from which the Lord speaks in judgment is the very place Israel/Judah assumed gave them security (cf. Jer 7:4).

These two verses set the tone for the entire book: a sovereign, holy God who holds both Israel and Judah accountable to the covenant, whose judgment begins with His own people (cf. 1 Pet 4:17), and whose actions will ultimately be vindicated before all nations. The theophany in vv. 3–4 (“For behold, Yahweh is coming forth from His place…”) is the immediate and terrifying answer to v. 2’s summons.

Here are five short-answer questions on Micah 1:1–2 (LSB), each with exactly seven lines for the answer (ideal for classroom or small-group use).

1.     What is the meaning of the name “Micah,” and how does his hometown of Moresheth likely shape his prophetic perspective compared to a prophet like Isaiah?

2.     Identify the three kings of Judah during whose reigns Micah prophesied according to verse 1, and briefly describe the spiritual condition of the kingdom under the middle king (Ahaz).

3.     Explain the significance of the phrase “which he beheld concerning Samaria and Jerusalem” in verse 1. Why does Micah address both cities/kingdoms in the same prophecy?

4.     In verse 2, to whom does Micah issue the command “Hear, O peoples, all of you” and “Give heed, O earth, as well as its fullness”? What broader purpose does this universal summons serve in the context of God’s judgment?

5.     What role does “Lord Yahweh” play in verse 2, and from where is He said to act as a witness? Why is the mention of “His holy temple” particularly ironic given the message that follows in the book?

Devotional: Listen – God Is Calling Us to Attention

Scripture Reading: Micah 1:1-2 (NIV)

The word of the Lord that came to Micah of Moresheth during the reigns of Jotham, Ahaz and Hezekiah, kings of Judah—the vision he saw concerning Samaria and Jerusalem. Hear, you peoples, all of you, listen, earth and all who live in it, that the Sovereign Lord may bear witness against you, the Lord from his holy temple.

The book of Micah opens with a dramatic summons. God calls not just Israel and Judah, but all peoples and even the earth itself to stop, listen, and pay attention. From His holy temple in heaven, the Sovereign Lord steps forward as a witness—ready to testify about sin, injustice, and idolatry in the hearts of His people. This is a divine courtroom scene: God is both judge and prosecutor, exposing what has gone wrong in Samaria and Jerusalem.

Yet even here, in the warning of judgment, there is an invitation. God speaks because He desires repentance, restoration, and relationship. He calls us to hear so that we might turn back to Him.

In the early 2000s, a man named Christopher Yuan was living far from God. Raised in a Christian home, he had rejected faith in college, diving into a lifestyle of drugs, promiscuity, and crime as a drug dealer. His choices led him deeper into darkness—arrest, prison, and eventually an HIV-positive diagnosis.

While incarcerated, Christopher hit rock bottom. One day, browsing the prison library, he picked up a Bible almost by accident. As he read, God's Word pierced his heart like a divine summons. Passages about sin, judgment, and the need for repentance confronted him directly. He later described it as God bearing witness against the rebellion in his life—just as in Micah's day.

But God's call wasn't only to expose sin; it was an invitation to listen and turn. Christopher repented, surrendering his life to Christ behind bars. His mother, who had been praying fervently for years, had also experienced her own "listen" moment—God calling her to persistent intercession despite the pain.

Today, Christopher travels the world sharing his testimony, co-authoring books like Out of a Far Country with his mother, and teaching at Moody Bible Institute. His life stands as evidence that when we finally hear God's warning voice and respond in repentance, He brings transformation and hope—even from the ruins.

Micah's opening cry—"Hear... listen"—echoes into our lives today. God still speaks from His holy temple (now through His Word, His Spirit, and His people), bearing witness against areas of compromise, injustice, or indifference in our hearts and world.

Like Christopher, we may be running from God, ignoring warnings until crisis forces us to listen. Or perhaps we're like the ancient cities—comfortable in routine faith while injustice or idolatry creeps in.

But the good news? God calls us to attention before full judgment falls, because He longs for repentance and renewal.

Questions for Reflection:

• Where might God be calling you to "hear" and "listen" right now? Is there a sin, habit, or relationship He's bearing witness against?

• When have you experienced God's voice breaking through—like a warning that led to repentance and freedom?

• How can you respond today: "Speak, Lord, for your servant is listening"?

Prayer

Sovereign Lord, from Your holy temple, You call all peoples—and me—to hear Your voice. Forgive us for the times we've ignored Your warnings. Thank You for speaking not to condemn, but to restore. Like Micah, help us receive Your word and respond with repentant hearts. Transform our lives as You did Christopher's, that we might bear witness to Your grace. In Jesus' name, Amen.

May this passage and story stir you to listen afresh today. God is speaking—are you ready to hear?