The book may be divided into three sections:
Chapters 1–3 mainly consist of oracles of judgment. The judgment motif is so strong in this book that Micah only preached about judgment. Judgment in Micah is seen in the destruction of Samaria, in the coming of an invader against Jerusalem, in the greedy land-grabbers' loss of their land and in their being abandoned by Yahweh, in shame for the false prophets, in the siege of Jerusalem and the cleaning of the land from idolatry and militarism.
Chapters 4–5 consist of oracles of hope. The prophet said that those conditions would not prevail forever. Judgment would come but a saved, chastened, and faithful remnant would survive. A new king from the line of David would replace the present weak king on the throne. He would reign in the majesty of the name of Yahweh. His people would dwell securely and he would be great to the ends of earths.
Chapters 6–7 begin with judgment and move to hope. Micah puts a protest on the people's lips, offering any religious response God cared to ask for. God's indictment becomes specific in 6:9–16. Violence, deception, and crooked business practices were rampant. They would bring desolation and destruction to the land. The reference to Omri and Ahab indicates that the same kinds of corruption that destroyed the northern kingdom had now spread to Judah.
In conclusion, Micah's later hearers take his messages to heart. His words of hope gave them new heart to live as God's people in a darkened world.
Micah grew up in a small farming community. The quality of his prophecy, however, has caused many scholars to believe that he received a good education and/or may have been one of the wealthier members of the community; i.e. a land owner, rather than a farm worker or other poorer position. Still others consider him as an elder of the community, indicating his respect among his people. Regardless of his background, he was well aware of the avarice and injustices of the rich.
Some Old Testament scholars today would defend Micah's authorship of the entire book. However, some liberal scholars attribute much more of the material to Micah than others. The authorship of the book of Micah is somewhat controversial. It is generally agreed that Micah composed chapters 1 through 3; some scholars hold that chapter 6 and sections of chapter 7 were also written by the historical Micah. The primary reasons given are because chapters 3-5 foretell of events in the 6th century BCE and chapters 6-7 have elements of a universal religious outlook which was not widely present in Judaism until much later.
The superscription suggests the time of the ministry of Micah as being during the reigns of Jotham (742–735 BC), Ahaz (735–715 BC), and Hezekiah (715–687 BC). These figures allow a maximum period of fifty-five years for Micah's ministry, but it is not likely that he was active as a prophet during all of that time. He was active during the late eighth century BC; he was among the earliest of the Minor Prophets. The message in Bible (King James)/Micah#1:2 was given before the destruction of Samaria in 721. The appeal of Jeremiah's supporters to the prophecy of Micah confirms his connection with Hezekiah: "And some of the land arose and said to all the assembled people, Micah of Moresheth prophesied during the days of Hezekiah king of Judah" (Bible (King James)/Jeremiah#26:17).
Micah had a populist message in a small town southwest of Jerusalem, Moresheth-gath. Most of the messages of hope can be credited to Micah, but often their general content hinders reconstruction of a specific historical setting. Although we read the canonical book through the eyes of the postexilic community of faith, who come to the fore in 7:8–20, the importance of these sections lies in the spiritual message of these prophetic texts. For this reason, scholars look very carefully at messages of hope. They ask whether they came from the prophet who gave his name to the book or from later prophets. Certainly the final edition of the book gives the impression of coming from early postexilic times.
Judean politics, society and manner of worship (primarily in the reign of King Ahaz) combine to form the standard of living Micah fervently opposes. “Stemming from the poorer, working class, Micah was acutely aware of the injustices and avarice of the rich,” according to Zondervan’s Pictorial Encyclopedia. This awareness is easily discernible beginning in chapter two, directly following Micah’s initial expression of God’s case against the people—Micah speaks boldly against social injustice. In verses 2:1-2 he abhors those in power who “plot evil on their beds,” and he continues, in verses 3:1-3, to indict the leaders of Israel crying, “you ought to know what is right, but you hate good and love evil.” Micah recognizes power as a God-given responsibility and sees, instead of thanksgiving and acts of love and gratitude, the powerful (not just politically, but priests as well) conniving to maintain their wealth and further subjugate those of “lesser status.” At the time, even a man claiming to be a prophet would speak only in the way that would benefit him—paying no heed even to his own call to righteousness. At the height of the corruption, false prophets were primarily denouncing the coming of God’s judgment, and "[they] had men’s wishes on their side." And so, these are the issues. . . this is the audience to which Micah evangelizes: a people who could collectively be described as having substituted sacrifices and gestures for righteousness in practice. As he winds down, Micah refocuses his arraignment in Chapter 6, wherein he describes God’s call to justice and loving mercy—nothing more than a humble walk with Himself. In a clear understanding of this platform, Micah delivers the whole of his teaching so richly throughout this text.
The purpose of writing the book was to express disdain for the corruptions and pretensions of Jerusalem and its leaders. In an era of urbanization, he championed the traditions of early Israel. Micah condemned religious practice untethered from ethical performance (3:9–10, 6:3–5, 6–8). Micah was probably not a professional prophet. He criticizes the prophets who give oracles for money (3:11) or tailor their messages according to their clients' generosity (3:5). His credentials are divine inspiration and his unflinching stand for moral truth (3:8). His strong sense of call is exhibited in virtually every line. Fervently yet concisely he speaks to the issues of his day in terms of Israel's covenant obligations. Behind the covenant, in spite of Israel's failure to maintain that bond, is the God of the covenant who yet will lead his people to future glory…
But to whom does this hope extend? Anticipating this question, the Lord explains, “I will bring together a remnant of Israel” (2:12). This remnant language lends itself perfectly to the extended metaphor Micah carries regarding this select group as His flock of sheep. In 4:6-7 Yahweh describes His plan to assemble the lame sheep and turn them into a remnant ... a populous nation for Him to rule. In chapter 5, Micah even uses the imagery of a “lion among beasts of the wild” to describe the scattered remnant and their strength, with the Lord God as their source. As Micaiah (whose elongated name is above described) adulates at the close of the manuscript, “Who is a God like You…who has not maintained His wrath forever against the remnant” (7:18). As of yet unanswered, who is part of the remnant? The overtone throughout this whole metaphor falls into the idea that God is out for the good of those who love him.