I've been pretty sparce on original material lately. I have been churning out papers for the end of the semester, and have about 30 pages worth to go before Tuesday, which wouldn't be so bad if one of them wasn't a Hebrew paper. Anyway, I thought if I were to post anything it would be from a paper.
I just finished a paper on Micah following a method that kept everything within a historical-grammatical-only method, which I distain (see here). Last time this happened with Job I went back through the book to see what it really meant by the criteria of Christ (John 5:39; Luke 24:44-45) rather than old German Liberal methods, and I found Christ has something to do with Job! Anyway, I threw this paragraph on the end of the paper on Micah as my conclusion just for fun and truth's sake:
Micah is not rightly read or understood until it leads to Christ. (DTS Doctrinal Statement Article 1) Christ is the climax of Micah’s restoration. The labor pains of judgment for sin give birth to Christ, in predicted Bethlehem. (Matt 2:1-6; Micah 5:2) Micah predicts a greater restoration of the Temple than Ezra records. (Ezra 3:12; Micah 4:1) Jesus points to Himself as that Temple, greater than the Temple built in the restoration. (Matthew 12:6) Micah’s greater ruler, who’s ways were from ancient days, is the eternal second Person of the Trinity. (Micah 5:2) Micah’s great shepherd is the Good Shepherd. (Micah 5:4; John 10) Christ is the firstborn, sacrificed where Israel’s would not do. (Micah 6:7) Some of the promises of Micah await fulfillment in full, such as the bringing of peace to all the earth (Micah 4:3). Whether these promises have been realized, begun to be realized or await another day, nothing could be more sure than that they all find their fulfillment and realization in Jesus the Messiah. (John 5:39; Luke 24:44-45) The ultimate resolution to the argument of Micah, then, is Christ.