There are a whole set of allusions to Saul and Jonathan's death in Micah 1 and 2, where they are connected with a spiritually collapsed Israel:

Micah 1 and 2	Saul and Jonathan
High places (1:3)	Slain at the site of their high places (2 Sam.1:19,25). These high places are consistently associated with idolatry and at best semi-spirituality.
" A wailing like the dragons, and mourning as the owls" (1:8) for apostate Israel	David's lament over Jonathan and Saul
" They covet fields, and take them away...they oppress a man" (2:2)	Saul was guilty of this.
" Lament with a lamentation of lamentations" for the pathos of it all (2:4 AVmg.)	David's lament over Jonathan and Saul
" Thy shame naked" (1:11)	Stripped naked by the Philistines, with Saul's body  paraded naked on the wall of Bethshan.
" It is come unto Judah; he is come unto the gate of my people, even to Jerusalem" (1:9)	The Philistines took the Israelite cities at this time (31:7), presumably including Jerusalem, which David had to recapture.
" Declare ye it not at Gath" (1:10) - regarding Israel's judgment for sin	This is a direct quote from 2 Sam.1:20.
“The glory of Israel hides in the cave of Adullam” (1:15 NEB)	Saul
" She is grievously sick of her wounds" (1:9 AVmg.)	How Saul and Jonathan died (31:1,2 AVmg.).

The point of all these allusions to David's lament over Jonathan and Saul is to show that at best Jonathan died the death of a sinner, as does the church whom he typified. Yet it is also possible that there is here the possible hint that Jonathan's personal spirituality was not what it might have been at this time. There is another reason for these allusions. The Spirit could have described the depth of David's grief using adjectives alone. But instead it choses to also make the point by way of allusion. The grief of Micah for Israel was that of David for Jonathan: "I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls" (Mic.1:8). The extent of David's grief is another indication of his love for Jonathan; and this is a prophecy of Christ's love for us. 

Mic. 1:3 speaks of "the Lord cometh forth out of His place (the temple, v. 2), and will come down, and tread upon the high places of the earth". This probably has primary reference to the Angel going forth from the temple to slay the Assyrians in Hezekiah's time. See on Ps. 78:60

4:5 his god- see on Is. 19:18

Describing our final gathering to judgment it is prophesied: “I will assemble her that halteth, and I will gather her that is driven out” (Mic. 4:6). This is all very much the language of limping Jacob being gathered home. But in him we must see all of us.

As in the prototype with Sennacherib, the destruction of Gog at the second coming will be by Angelic means under the command of Christ. The enigmatic Mic. 5:5 maybe refers primarily to Hezekiah's influence of Angelic forces in leading to the destruction of the Assyrian invader. This would point forward to Christ's use of the Angels to destroy Gog: "This man (Hezekiah/ Jesus) shall be the peace, when the Assyrian (Gog) shall come into our land. . . then shall we raise against him seven shepherds (an Angelic title in Ps. 80:1 and Is. 63:9-11; cp. the seven eye-Angels of Zechariah and Revelation), and eight princes of men"- another Angelic reference, seeing that "the prince of Persia" in Daniel was an Angel. Maybe this implies that the Angels will use other nations as a means of defeating Gog. The primary reference may be to Rabshakeh  hearing a rumour of foreign invasion (e. g. by Tirhaka of Ethiopia) and having to return to his own land (Is. 37:8,9). This will be repeated in the last days by the northern invader hearing disturbing tidings from the east and north (Dan. 11:44). It seems hard for these tidings to be about Christ and the saints, who will have come to Jerusalem; in any case, how can the body of Christ be in two places at once? It would be more fitting if they referred to tidings of human armies; perhaps those of the Western bloc? Some schools of prophecy have seen similarities between Britain and Ethiopia (the particular nation mentioned as creating bad news for the original Assyrian king of the north). Perhaps it is to the seven Angel-spirits of Revelation and Zechariah that Micah refers: "When the Assyrian shall come into our land. . . shall we raise against him (in warfare, the Hebrew implies- cp. Obadiah 1) seven shepherds, and eight princes of men" (Mic. 5:5). The only beings to fight the Assyrians were the Angels who slew them, seeing that the Jews scarcely fired an arrow in anger at them. Both "shepherd" and "prince" are Angelic titles  (see Ps. 80:1; Is. 63:9-11 and Josh. 5:14; Dan. 10:13;12:1 respectively). The Angels could be "princes of men" as those in Daniel were both princes of Heaven and also of human nations, e. g. Persia.

7:1 Micah 7 is a prophecy shot through with Messianic allusion. Christ openly quoted Mic. 7:6 concerning himself and His men in Mt. 10:35,36. Mic. 7:1 is alluded to in Mt. 21:19; 7:4 in Mt. 7:16. There are many references to Christ's betrayal and arrest: "They all lie in wait for blood; they hunt every man his brother with a net" (7:2 = Jn. 8:59; 10:31,39; 11:8). "The prince (Herod) asketh (for a sign, Lk. 23:8), the judge (Pilate) asketh for a reward; and the great man (Caiaphas he High Priest) he uttereth his mischievous desire: so they wrap it up" (7:3), i.e. hatch their plot together. Because of this, "the day of thy watchmen and thy visitation cometh" (7:4 = Lk. 19:44). "Trust ye not in a friend, put ye not confidence in a guide (reference to Judas- Ps. 55:13): keep the doors of thy mouth from her that lieth in thy bosom" . This begins a reference to Samson's experience with Delilah. "I will look unto the Lord (Samson first used the Yahweh Name when he cried in his final suffering)...my God will hear me (cp. "Hear me this once" )... rejoice not against me, O mine enemy (the Philistines mocking Samson): when I fall, I shall arise (Heb. elsewhere used about the resurrection); when I sit in darkness (Samson sitting in blindness in the prison), the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned against him (Samson's thoughts, surely), until he plead my cause ("Remember me!" )...he will bring me forth to the light, and I shall behold his righteousness. Then she that is mine enemy (Delilah, symbol of the Philistines to Samson) shall see it, and shame shall cover her which said unto me (as Delilah did?), Where is Yahweh thy God? mine eyes shall behold her (is this Samson imagining the judgment, with restored eyesight?)" . If these connections are valid- and it is hard to deny this- then Samson died full of vision of the resurrection, judgment and the final manifestation of his forgiveness which he would then receive. Paul likewise has plenty of these references in his final writings in 2 Tim. 4. One question remains: why are there these Samson references in a prophecy of the Lord's betrayal? Surely Samson was a type of Christ. It could be that the Lord Jesus was being warned, prophetically, of how a particular woman could be his undoing, as she was Samson's. The way the Messianic Proverbs warn the Son of God against a particular woman lend weight to this. Or it could be that in the same way as Delilah betrayed Samson, so Judas was to betray Jesus, and He would go through the same gamut of emotions. This would be why this prophecy of His betrayal is described in terms of Delilah's betrayal of Samson. 

:1 I am as when… Having criticized Judah for their sin at a time when externally they appeared righteous (Mic. 1:1- in the reign of Hezekiah), Micah adds this chapter as a kind of personal statement that he too is a sinner and no better than his sinful audience. The language of Mic. 7:1 must be connected with the judgment pronounced against Judah in 6:14,15, that they too would labour until the harvest but not eat of it, and somehow never be satisfied with their labour.

:4 Watchmen- The prophets. Micah is saying that the day of judgment which he, as a prophet, has predicted is going to come- and he is one of the guilty (but see on :9).

:5 This sounds like an allusion to Samson and Delilah. Micah implies his wife or partner is as Delilah; he speaks of her as his “enemy” (:10). The implication from :9 could be that Micah felt guilty for some sexual sin committed despite being in God’s service- just as Samson.

:9 I have sinned against Him- See on :5. Another reference to Micah’s sin is in Mic. 6:7: “Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?”. Perhaps by realizing the powerlessness of sacrificial ritual to take away sin, Micah came to the spirit of Christ- and perhaps he realized that not his firstborn but the firstborn of God could alone take away sin. Note that Jesus is also described as being the fruit of the body (Ps. 132:11). The reference to “my transgression… sin” was the whole burden of Micah’s message, which was to declare Judah’s transgression and sin to them (Mic. 1:5). But here Micah is saying that he too has such ‘transgression and sin’; the credibility of his [and our] appeal is the stronger by recognizing we too are in the same position, we are sinners appealing to sinners. Micah’s purpose was to declare unto Israel their transgression and sin (Mic. 3:8), and he concludes his prophecy by saying that he too has transgression and sin which cannot be redeemed by any sacrifice, not even that of his own firstborn (Mic. 6:7). By saying so, he arrived at the spirit of Christ; for it was the sacrifice of God’s firstborn which could achieve what that of his firstborn could not.

Until He plead my cause- God would plead with sinful Israel (Mic. 6:2). Micah felt their representative.

And execute justice for me; He will bring me forth to the light- We expect to read that because Micah has sinned, God will judge and condemn him. But instead we read something in the very spirit of Romans 1-5. The guilty sinner comes before God’s righteous judgment, and God pleads the case, He is the counsel for the defence; as well as being the final judge. And the judgment ends up not in the mere acquittal of a guilty man, but rather a just declaration of the person as splendidly righteous. This idea of God being both the defence and the judge is fairly common in the OT and prepares the way for the New Testament, which explains the mechanics of how this situation can be so, and how it can be so with integrity and justice. It is so because the Lord Jesus was our representative and if we are in Him, we shall be counted as if we Him- righteous.

I shall behold His righteousness- Perhaps he meant that he would see God’s face, with the requirement for righteousness fulfilled because he was somehow counted righteous. Again, Micah appears representative of Judah, for he had appealed to them to “know the righteousness of the Lord” in Mic. 6:5.

In this verse we have the essence of the whole message of Romans- we sin, are condemned, and yet are both judged and justified by God.

7:9 There are an interesting set of allusions to David’s sin with Bathsheba in Micah 7, almost leading us to wonder whether Micah too had a femme fatale in his life- whom he speaks of in Mic. 7:10 as “she that is mine enemy…shame shall cover her”. He says that “I have sinned against the Lord” (Mic. 7:9), using the very same words as David does in 2 Sam. 12:13; and he marvels how God ‘passes by’ transgression (Mic. 7:18), using the very same Hebrew word as is found in 2 Sam. 12:13 to describe how God “put away” David’s sin. And there are many references throughout Micah 7 to David’s Psalms of penitence. Could it be that David’s sin and repentance served as a personal inspiration to Micah, as well as being held up as the inspiration to all God’s people to repent and experience the sure mercies which David did? 

:10 The allusion in this verse seems to be to Samson’s sin with Delilah- the lover who once lay in his bosom (:5) now mocks him “Where is Yahweh your God?”, but will finally be judged as a whore by being trampled in the streets. Maybe Micah’s sin was likewise sexual?

Shall see it- Another implication that the rejected see the accepted at the day of judgment and are ashamed.