No critic doubts the authenticity of the bulk of these chapters. The sole question at issue is the date or (possibly) the dates of them. Only chap. ii. 12, 13, are generally regarded as out of place, where they now stand.
Chap. i. trembles with the destruction of both Northern Israel and Judah--a destruction either very imminent or actually in the process of happening. The verses which deal with Samaria, 6 ff., do not simply announce her inevitable ruin. They throb with the sense either that this is immediate, or that it is going on, or that it has just been accomplished. The verbs suit each of these alternatives: _And I shall set_, or _am selling_, or _have set_, _Samaria for a ruin of the field_, and so on. We may assign them to any time between 725 B.C., the beginning of the siege of Samaria by Shalmaneser, and a year or two after its destruction by Sargon in 721. Their intense feeling seems to preclude the possibility of their having been written in the years to which some assign them, 705-700, or twenty years after Samaria was actually overthrown.
In the next verses the prophet goes on to mourn the fact that the affliction of Samaria reaches even to the gate of Jerusalem, and he especially singles out as partakers in the danger of Jerusalem a number of towns, most of which (so far as we can discern) lie not between Jerusalem and Samaria, but at the other corner of Judah, in the Shephelah or out upon the Philistine plain.[790] This was the region which Sennacherib invaded in 701, simultaneously with his detachment of a corps to attack the capital; and accordingly we might be shut up to affirm that this end of chap. i. dates from that invasion, if no other explanation of the place-names were possible. But another is possible. Micah himself belonged to one of these Shephelah towns, Moresheth-Gath, and it is natural that, anticipating the invasion of all Judah, after the fall of Samaria (as Isaiah[791] also did), he should single out for mourning his own district of the country. This appears to be the most probable solution of a very doubtful problem, and accordingly we may date the whole of chap. i. somewhere between 725 and 720 or 718. Let us remember that in 719 Sargon marched past this very district of the Shephelah in his campaign against Egypt, whom he defeated at Raphia.[792]
Our conclusion is supported by chap. ii. Judah, though Jehovah be planning evil against her, is in the full course of her ordinary social activities. The rich are absorbing the lands of the poor (vv. i. ff.): note the phrase _upon their beds_; it alone signifies a time of security. The enemies of Israel are internal (8). The public peace is broken by the lords of the land and men and women, disposed to live quietly, are robbed (8 ff.). The false prophets have sufficient signs of the times in their favour to regard Micah's threats of destruction as calumnies (6). And although he regards destruction as inevitable, it is not to be to-day; but _in that day_ (4), viz. some still indefinite date in the future, the blow will fall and the nation's elegy be sung. On this chapter, then, there is no shadow of a foreign invader. We might assign it to the years of Jotham and Ahaz (under whose reigns the title of the book places part of the prophesying of Micah), but since there is no sense of a double kingdom, no distinction between Judah and Israel, it belongs more probably to the years when all immediate danger from Assyria had passed away, between Sargon's withdrawal from Raphia in 719 and his invasion of Ashdod in 710, or between the latter date and Sennacherib's accession in 705.
Chap. iii. contains three separate oracles, which exhibit a similar state of affairs: the abuse of the common people by their chiefs and rulers, who are implied to be in full sense of power and security. They have time to aggravate their doings (4); their doom is still future--_then at that time_ (_ib._). The bulk of the prophets determine their oracles by the amount men give them (5), another sign of security. Their doom is also future (6 f.). In the third of the oracles the authorities of the land are in the undisturbed exercise of their judicial offices (9 f.), and the priests and prophets of their oracles (10), though all these professions practise only for bribe and reward. Jerusalem is still being built and embellished (10). But the prophet, not because there are political omens pointing to this, but simply in the force of his indignation at the sins of the upper classes, prophesies the destruction of the capital (12). It is possible that these oracles of chap. iii. may be later than those of the previous chapters.[793]