James D. NOGALSKI.  The Book of Micah. [The New International Commentary on the Old Testament].  Grand Rapids: Eerdmans. 2024, pp. 258 + xxi.  $44.99 (list), Hb. ISBN 978-0-8028-8264-6.  Reviewed by Daniel SMITH-CHRISTOPHER, Loyola Marymount University, Los Angeles, CA.

James D. Nogalski is among our most important Old Testament scholars working on the issues surrounding “The Twelve Prophets” (unfortunately still often called “the minor prophets” which sounds like “less important”, when it really was only a reference, from Latin, to the small SIZE of the books).  There is growing interest in the fact that this collection of 12 writings – at first glance a series of different writings from different prophets from different times - was very early seen as a single work (see Sirach 49:10, for a pre-Christian reference to the “Twelve” collectively).  Furthermore, if this is true, then any analysis of one of these twelve needs to take seriously their literary context among the other eleven.  This is one clear reason why Nogalski’s work on Micah is so important in modern commentary literature – he takes very seriously the need to read Micah in context – especially the context of a collective work that has brought these twelve writings into a single work.  So, his frequently suggests possible influence from other writings, and clear literary relations and references between them.  In some cases, this significantly illuminates the further significance of individual passages.

The overview of Micah that Nogalski writes as the first 43 pages includes historical context, textual issues, and general comments on previous work on Micah.  This is a solid introduction to many of the issues surrounding the study of this fascinating book.  It should be noted that although Nogalski provides a short bibliography at the beginning of the book as part of this section, this is clearly a suggested readings list rather than a comprehensive list of works on Micah.  His extensive notes in the textual commentary itself contains many more references to scholarly literature.  This is, in short, a very well-researched commentary.

Nogalski divides Micah – as many scholars do – into 3 major sections.  Chs. 1-3, he argues, come from the time near the historical Micah, an 8th Century prophet from the Judean foothills west of Jerusalem.  Chs. 4-5, which contain an explicit reference to Babylon, are dated after the destruction of Jerusalem in 587 BCE by the Babylonian Empire. Chs. 6-7 are considered by Nogalski to be a collection of disparate writings that came to be associated with the figure of Micah (13).  I have myself tended toward emphasizing a reading these sections together rather than separately, but Nogalski’s arguments are certainly clear and well within the scholarly dialogues surrounding the literary evolution of the book.

Micah, of course, contains some classic and beloved passages – among them is Micah 4:1-3, the famous “swords into plowshares” passage, where the prophet envisions a gathering of nations to be counseled in the ways of peacemaking by God.  There are famous debates about this passage, which is also the longest passage that appears in two different prophetic books (cf. Isa. 2:2-4).  Nogalski’s analysis is helpful, and my only (minor) quibble is that he is among those scholars who tend to emphasize a “distant future” (a phrase used twice, 140-141, to explain “in the days to come…”) for this powerful vision – a tendency that suggests that this is utopian wistfulness rather than critically suggested policy and critique of contemporary militarism in Micah’s day (or soon thereafter)!

Nogalski’s commentary on the other classic passage at 6:6-8 (“…do  justice, love kindness, and to walk modesty with your God…”) is frankly quite moving, and his observations about the possible relation of this famous passage with Hosea 12:6 are helpful, and shows us the importance of Nogalski’s attention to the potential literary and conceptual relationships between the “Twelve” prophets when they were brought together.  Nogalski is therefore among the best positioned scholars to argue for these cross-references and influences among the 12 prophets.

Nogalski is not at all adverse to offering theological insights along the way – which is part of the enjoyment of the NICOT commentary series. Thus, Nogalski asserts: “Christian churches today and their members need to hear the words of Micah as though they are directed to them…do we ask whether our behavior and ideas serve our own interests rather than the role of justice?  Yahweh typically stands on the side of those who are wronged by the wealthy and the powerful. Jesus certainly knew this lesson.” (135) 

As one would expect from Nogalski, this commentary on MICAH is an excellent read – with a very helpful overview that begins the work.  For pastors, adult education teachers, as well as students, this is now among the best modern commentaries on Micah (and there has been a flurry of recent commentaries on Micah) and a worthy addition to the growing NICOT series.