I said, “Please listen, you heads of Jacob, and rulers of the house of Israel: Isn’t it for you to know justice?
Parallel Translations
-
I said, “Please listen, you heads of Jacob, and rulers of the house of Israel: Isn’t it for you to know justice?
-
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment?
-
And I said: Hear, I pray you, ye heads of Jacob, and rulers of the house of Israel: is it not for you to know justice?
Cross-references (13)
Passages linked to Micah 3:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 82:1-5 God presides in the great assembly. He judges among the gods. “How long will you judge unjustly, and show partiality to the wicked?” “Defend the weak, the poor, and the fatherless. Maintain the rights of the poor and oppressed. Rescue the weak and needy. Deliver them out of the hand of the wicked.” They don’t know, neither do they understand. They walk back and forth in darkness. All the foundations of the earth are shaken.
- Isaiah 1:10 Hear Yahweh’s word, you rulers of Sodom! Listen to the law of our God, you people of Gomorrah!
- Jeremiah 5:4-5 Then I said, “Surely these are poor. They are foolish; for they don’t know the Yahweh’s way, nor the law of their God. I will go to the great men and will speak to them, for they know the way of Yahweh, and the law of their God.” But these with one accord have broken the yoke, and burst the bonds.
- Hosea 5:1 “Listen to this, you priests! Listen, house of Israel, and give ear, house of the king! For the judgment is against you; for you have been a snare at Mizpah, and a net spread on Tabor.
- Deuteronomy 1:13-17 Take wise men of understanding who are respected among your tribes, and I will make them heads over you.” You answered me, and said, “The thing which you have spoken is good to do.” So I took the heads of your tribes, wise and respected men, and made them heads over you, captains of thousands, captains of hundreds, captains of fifties, captains of tens, and officers, according to your tribes. I commanded your judges at that time, saying, “Hear cases between your brothers and judge righteously between a man and his brother, and the foreigner who is living with him. You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not be afraid of the face of man, for the judgment is God’s. The case that is too hard for you, you shall bring to me, and I will hear it.”
- Deuteronomy 16:18 You shall make judges and officers in all your gates, which Yahweh your God gives you, according to your tribes; and they shall judge the people with righteous judgment.
- 2 Chronicles 19:5-10 He set judges in the land throughout all the fortified cities of Judah, city by city, and said to the judges, “Consider what you do, for you don’t judge for man, but for Yahweh; and he is with you in the judgment. Now therefore let the fear of Yahweh be on you. Take heed and do it; for there is no iniquity with Yahweh our God, nor respect of persons, nor taking of bribes.” Moreover in Jerusalem Jehoshaphat appointed Levites and priests, and of the heads of the fathers’ households of Israel, for the judgment of Yahweh, and for controversies. They returned to Jerusalem. He commanded them, saying, “You shall do this in the fear of Yahweh, faithfully, and with a perfect heart. Whenever any controversy comes to you from your brothers who dwell in their cities, between blood and blood, between law and commandment, statutes and ordinances, you must warn them, that they not be guilty toward Yahweh, and so wrath come on you and on your brothers. Do this, and you will not be guilty.
- Psalms 14:4 Have all the workers of iniquity no knowledge, who eat up my people as they eat bread, and don’t call on Yahweh?
- Jeremiah 22:2-3 ‘Hear Yahweh’s word, king of Judah, who sits on David’s throne, you, your servants, and your people who enter in by these gates. Yahweh says: “Execute justice and righteousness, and deliver him who is robbed out of the hand of the oppressor. Do no wrong. Do no violence to the foreigner, the fatherless, or the widow. Don’t shed innocent blood in this place.
- Amos 4:1 Listen to this word, you cows of Bashan, who are on the mountain of Samaria, who oppress the poor, who crush the needy, who tell their husbands, “Bring us drinks!”
- Micah 3:9-10 Please listen to this, you heads of the house of Jacob, and rulers of the house of Israel, who abhor justice, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity.
- 1 Corinthians 6:5 I say this to move you to shame. Isn’t there even one wise man among you who would be able to decide between his brothers?
- Jeremiah 13:15-18 Hear, and give ear. Don’t be proud, for Yahweh has spoken. Give glory to Yahweh your God, before he causes darkness, and before your feet stumble on the dark mountains, and while you look for light, he turns it into the shadow of death, and makes it deep darkness. But if you will not hear it, my soul will weep in secret for your pride. My eye will weep bitterly, and run down with tears, because Yahweh’s flock has been taken captive. Say to the king and to the queen mother, “Humble yourselves. Sit down, for your crowns have come down, even the crown of your glory.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (23 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain The Prophet in this chapter assails and severely reproves…
The Prophet in this chapter assails and severely reproves the chief men as well as the teachers; for both were given to avarice and cruelty, to plunder, and, in short, to all other vices. And he begins with the magistrates, who exercised authority among the people; and briefly relates the words in which he inveighed against them. We have said elsewhere, that the Prophets did not record all that they had spoken, but only touched shortly on the heads or chief points: and this was done by Micah, that we might know what he did for forty or more years, in which he executed his office. He could have related, no doubt, in half-an-hour, all that exists of his writings: but from this small book, however small it is, we may learn what was the Prophet’s manner of teaching, and on what things he chiefly dwelt. I will now return to his words.
He says that the chief men of the kingdom had been reproved by him. It is probable, that these words were addressed to the Jews; for though at the beginning he includes the Israelites, we yet know that he was given as a teacher to the Jews, and not to the kingdom of Israel. It was as it were accidental, that he sometimes introduces the ten tribes together with the Jews. This address then was made, as I think, to the king as well as to his counselors and other judges, who then ruled over the people of Judah.
Read full note →
Hear this, I pray, he says. Such a preface betokens carelessness in the judges; for why does he demand a hearing from them, except that they had become so torpid in their vices, that they would attend to nothing? Inasmuch then as so brutal a stupor had seized on them, he says, Hear now ye chiefs, or heads, of Jacob, and ye rulers of the house of Israel But why does he still speak of the house of Israel? Because that name was especially known and celebrated, whenever a mention was made of the posterity of Abraham: and the other Prophets, even while speaking of the kingdom of Judah, often make use of this title, “ye who are called by the name of Israel;” and they did this, on account of the dignity of the holy Patriarch; and the meaning of the word itself was no ordinary testimonial of excellency as to his whole race. And this is what is frequently done by Isaiah. But the name of Israel is not put here, as elsewhere, as a title of distinction: on the contrary, the Prophet here amplifies their sin, because they were so corrupt, though they were the chief men among the chosen race, being those whom God had honored with so much dignity, as to set them over his Church and elect people. It was then an ingratitude, not to be endured to abuse that high and sacred authority, which had been conferred on them by God.
Does it not belong to you, he says, to know judgment? Here he intimates that rectitude ought to have a place among the chief men, in a manner more especial than among the common people; for it behoves them to excel others in the knowledge of what is just and right: for though the difference between good and evil be engraven on the hearts of all, yet they, who hold supremacy among the people, and excel in power, are as it were the eyes of the community; as the eyes direct the whole body, so also they, who are placed in any situation of honor, are thus made eminent, that they may show the right way to others. Hence by the word, to know, the Prophet intimates that they wickedly subverted the whole order of nature, for they were blind, while they ought to have been the luminaries of the whole people. Is it not for you, he says, to know judgment and equity? But why was this said, especially to the chief men? Because they, though they of themselves knew what was right, having the law engraven within ought yet as leaders to have possessed superior knowledge, so as to outshine others. It is therefore your duty to know judgment. We hence learn that it is not enough for princes and magistrates to be well disposed and upright; but it is required of them to know judgment and wisdom that they may discern matters above the common people. But if they are not thus endued with the gift of understanding and wisdom let them ask of the Lord. We indeed know, that without the Spirit of God, the acutest men are wholly unfit to rule; nor is it in vain, that the free Spirit of God is set forth, as holding the supreme power in the world; for we are thus reminded, that even they who are endued with the chief gifts are wholly incapable of governing except the Spirit of God be with them. This passage then shows that an upright mind is not a sufficient qualification in princes; they must also excel in wisdom, that they may be, as we have already said, as the eyes are to the body. In this sense it is that Micah now says that it belonged to the leaders of the people to know judgment and justice.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain That thing which is just and lawful, both to…
That thing which is just and lawful, both to govern my people aright, and also to discharge your own conscience.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Mic 3:1 And I said, Hear, I pray you,…
Mic 3:1 And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; [Is it] not for you to know judgment?
Ver. 1. And I said] viz. At another time, and in a new discourse; the heads whereof we have here recorded. A stinging sermon it is, preached to the princes and prophets, those great heteroclites {a} in the house of Israel. For as in a fish, so in a Church and state, corruption begins at the head; and as rheum {b} falling from the head upon the lights, breeds a consumption of the whole body, so is it here. To the chieftains therefore, and capitanei, capital, our prophet applieth himself. And as it is said of Suetonius, that ea libertate, scripsit Imperatorum vitas qua ipsi vixerunt, that he wrote the emperors’ lives with as much liberty as they lived them; so did Micah as boldly reprove the princes’ sins as they committed them. Such another preacher among us was Latimer, and after him Deering; who in his sermon before Queen Elizabeth, speaking of the disorders of the times; These things are so, saith he, and you sit still and do nothing. And again, May we not well say with the prophet, saith he, It is the Lord’s mercy that we are not consumed, seeing there is so much disobedience both in subjects and prince. Once it was Tanquam ovis, as a sheep, before the shearer: but now it is Tanquam iuvenca petulca, as an untamed heifer. In our days Reverend Mr Stock had this commendation given him by a faithful witness; that he could speak his mind fitly, and that he dared speak it freely. I will go to the Bishop (Stephen Gardiner, then lord chancellor), and tell him to his beard that he doth naught, said Dr Taylor, martyr; and he did so, though his friends dissuaded him. Truth must be spoken, however it be taken. And if God’s messengers must be mannerly in the form, yet in the matter of their message they must be resolute and plain dealing. It is probable that Joseph used some kind of preface to Pharaoh’s baker in reading him that hard destiny, Gen 40:19, such haply as was that of Daniel to Nebuchadnezzar, Dan 4:19, or as Philo brings him in with a Utinam tale somnium non vidisses. But for the matter he gives him a sound, though a sharp, interpretation. So dealeth Micah by these corrupt princes, to whom nevertheless he giveth their due titles; and of whom he fairly begs audience. "Hear, I pray you, ye heads of Jacob," &c. Or, hear ye now, who formerly have refused to hearken. It was in Hezekiah’s days that this sermon was preached, as appeareth Jer 26:18, not long before Sennacherib invaded the land, Mic 5:5. And although the king himself were religious and righteous, yet many of his princes and courtiers, who in the reign of his father Ahaz had been habituated in rapine and wrong-dealing, still played their pranks, and are here as barely told their own.
Read full note →
Is it not for you to know judgment?] To know it and do it? as it is said of our Saviour, that he knew no sin, that is, he did none. And have the workers of iniquity no knowledge? "they eat up my people as they eat bread, and call not upon God," Psa 14:4. Of all men magistrates should be knowing men, fearing God, hating covetousness and cruelty, Exo 18:21. They are the eyes of their country, and if they be dark, how great is that darkness! They are the common lookingglasses by which other men use to dress themselves. Judges they are, to discern and decide controversies; fit it is, therefore, and necessary that they know judgment, how else shall they execute it? Cicero complaineth of the Roman priests in his days, that there were many things in their own laws that themselves understood not. "I will get me to the great men," saith Jeremiah (when he found things far amiss among the Vulgate), "and will speak unto them; for they have known the way of the Lord, and the judgment of their God: but these have altogether broken the yoke, and burst the bonds," Jer 5:5.
{a} Deviating from the ordinary rule or standard; irregular, exceptional, abnormal, anomalous, eccentric. Said of persons and things. ŒD
{b} Watery matter secreted by the mucous glands or membranes, such as collects in or drops from the nose, eyes, and mouth, etc., and which, when abnormal, was supposed to cause disease; hence, an excessive or morbid ‘defluxion’ of any kind. ŒD
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain And I said: in further discharge of his prophetic…
And I said: in further discharge of his prophetic office, and his direction from the Lord, the prophet proceeds to preach.
Hear; attend diligently, and give good ear. I pray you: being to address to governors, he entreats their attention, as we have the Hebrew particle here rendered, which might have been rendered now, and so the Gallic version doth render it, and the particle signifieth both.
Read full note →
O heads of Jacob, and ye princes of the house of Israel; you that are by birth heads of the families, and by office princes and rulers in Israel and Jacob, i.e. in the kingdom both of the ten tribes, and more particularly the two tribes, as appears from the last verse of this chapter.
Is it not for you? are you not bound by office? do not men expect? doth not God require? doth not the public weal engage you to be well skilled in the laws of God?
To know judgment; understand, approve, conform to and rule by equity, and the just laws of your God. You, princes, magistrates, and ruling officers, ought to know and do judgment and justice; you of all men should know and do right.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Princes and prophets, when they faithfully discharge the duty…
Princes and prophets, when they faithfully discharge the duty of their office, are to be highly honoured above other men; but when they betray their trust, and act contrary to it, they should hear of their faults as well as others, and shall be made to know that there is a God above them, to whom they are accountable; at his bar the prophet here, in his name, arraigns them.
I. Let the princes hear their charge and their doom. The heads of Jacob, and the princes of the house of Israel, are called upon to hear what the prophet has to say to them, Mic 3:1. The word of God has reproofs for the greatest of men, which the ministers of that word ought to apply as there is occasion. The prophet here has comfort in the reflection upon it, that, whatever the success was, he had faithfully discharged his trust: And I said, Hear, O princes! He had the testimony of his conscience for him that he had not shrunk from his duty for fear of the face of men. He tells them,
Read full note →
1. What was expected from them: Is it not for you to know judgment? He means to do judgment, for otherwise the knowledge of it is of no avail. "Is it not your business to administer justice impartially, and not to know faces" (as the Hebrew phrase for partiality and respect of persons is), "but to know judgment, and the merits of every cause?" Or it may be taken for granted that the heads and rulers are well acquainted with the rules of justice, whatever others are; for they have those means of knowledge, and have not those excuses for ignorance, which some others have, that are poor and foolish (Jer 5:4); and, if so, their transgression of the laws of justice is the more provoking to God, for they sin against knowledge. "Is it not for you to know judgment? Yes, it is; therefore stand still, and hear your own judgment, and judge if it be not right, whether any thing can be objected against it."
2. How wretchedly they had transgressed the rules of judgment, though they knew what they were. Their principle and disposition are bad: They hate the good and love the evil; they hate good in others, and hate it should have any influence on themselves; they hate to do good, hate to have any good done, and hate those that are good and do good; and they love the evil, delight in mischief. This being their principle, their practice is according to it; they are very cruel and severe towards those that are under their power, and whoever lies at their mercy will find that they have none. They barbarously devour those whom they should protect, and, as unfaithful shepherds, fleece the flock they should feed; nay, instead of feeding it, they feed upon it, Eze 34:2. It is fit indeed that he who feeds a flock should eat of the milk of the flock (Co1 9:7), but that will not content them: They eat the flesh of my people. It is fit that they should be clothed with the wool, but that will not serve: They flay the skin from off them, Mic 3:3. By imposing heavier taxes upon them than they can bear, and exacting them with rigour, by mulcts, and fines, and corporal punishments, for pretended crimes, they ruined the estates and families of their subjects, took away from some their lives, from others their livelihoods, and were to their subjects as beasts of prey, rather than shepherds. "They break their bones to come at the marrow, and chop the flesh in pieces as for the pot." This intimates that they were, (1.) Very ravenous and greedy for themselves, indulging themselves in luxury and sensuality. (2.) Very barbarous and cruel to those that were under them, not caring whom they beggared, so they could but enrich themselves; such evil is the love of money the root of.
3. How they might expect that God should deal with them, since they had been thus cruel to his subjects. The rule is fixed, Those shall have judgment without mercy that have shown no mercy (Mic 3:4): "They shall cry to the Lord, but he will not hear them, in the day of their distress, as the poor cried to them in the day of their prosperity and they would not hear them." There will come a time when the most proud and scornful sinners will cry to the Lord, and sue for that mercy which they once neither valued nor copied out. But it will then be in vain; God will even hide his face from them at that time, that time when they need his favour, and see themselves undone without it. At another time they would have turned their back upon him; but at that time he will turn his back upon them, as they have behaved themselves ill in their doings. Note, Men cannot expect to do ill and fare well, but may expect to find, as Adoni-bezek did, that done to them which they did to others; for he is righteous who takes vengeance. With the froward God will show himself froward, and he often gives up cruel and unmerciful men into the hands of those who are cruel and unmerciful to them, as they themselves have formerly been to others. This agrees with Pro 21:13, Whoso stoppeth his ears at the cry of the poor, he shall cry himself and shall not be heard; but the merciful have reason to hope that they shall obtain mercy.
II. Let the prophets hear their charge too, and their doom; they were such as prophesied falsely, and the princes bore rule by their means. Observe,
1. What was their sin. (1.) They made it their business to flatter and deceive the people: They make my people err, lead them into mistakes, both concerning what they should do and concerning what God would do with them. It is ill with a people when their leaders cause them to err, and those draw them out of the way that should guide them and go before them in it. "They make them to err by crying peace, by telling them that they do well, and that all shall be well with them; whereas they are in the paths of sin, and within a step of ruin. They cry peace, but they bite with their teeth," which perhaps is meant of their biting their own lips, as we are apt to do when we would suppress something which we are ready to speak. When they cried peace their own hearts gave them the lie, and they were just ready to eat their own words and to contradict themselves, but they bit with their teeth, and kept it in. They were not blind leaders of the blind, for they saw the ditch before them, and yet led their followers into it. (2.) They made it all their aim to glut themselves, and serve their own belly, as the seducers in St. Paul's time (Rom 16:18), for their god is their belly, Phi 3:19. They bite with their teeth, and cry peace; that is, they will flatter and compliment those that will feed them with good bits, will give them something to eat; but as for those that put not into their mouths, that are not continually cramming them, they look upon them as their enemies; to them they do not cry peace, as they do to those whom they look upon as their benefactors, but they even prepare war against them; against them they denounce the judgments of God, but as they are to them, as the crafty priests of the church of Rome, in some places, make their image either to smile or frown upon the offerer according as his offering is. Justly is it insisted on as a necessary qualification of a minister (Ti1 3:3, and again Tit 1:7) that he be not greedy of filthy lucre.
2. What is the sentence passed upon them for this sin, Mic 3:6, Mic 3:7. It is threatened, (1.) That they shall be involved in troubles and miseries with those to whom they had cried peace: Night shall be upon them, a dark cold night of calamity, such as they, in their flattery, led the people to hope would never come. It shall be dark unto you, darker to you than to others; the sun shall go down over the prophets, shall go down at noon; all comfort shall depart from them, and they shall be deprived of all hope of it. The day shall be dark over them, in which they promised themselves light. Nor shall they be surrounded with outward troubles only, but their mind shall be full of confusion, and they shall be brought to their wits' end; their heads shall be clouded, and their own thoughts shall trouble them; and that is trouble enough. They kept others in the dark, and now God will bring them into the dark. (2.) That thereby they shall be silenced, and all their pretensions to prophecy for ever shamed. They never had any true vision; and now, the event disproving their predictions of peace, it shall be made to appear that they never had any, that there never was an answer of God to them, but it was all a sham, and they were cheats and impostors. Their reputation being thus quite sunk, their confidence would of course fail them. And, their spirits being ruffled and confused, their invention would fail them too; and by reason of this darkness, both without and within too, they shall not divine, they shall not have so much as a counterfeit vision to produce, they shall be ashamed, and confounded, and cover their lips, as men that are quite baffled and have nothing to say for themselves. Note, Those who deceive others are but preparing confusion for their own faces.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And I said, hear, I pray you, O heads…
And I said, hear, I pray you, O heads of Jacob, and ye princes of the house of Israel,.... This seems to be a new sermon or discourse, delivered at another time and to another people than the preceding for, as that chiefly concerns the ten tribes, this the two tribes of Judah and Benjamin, and was spoken to them in the times of Hezekiah, as appears from Jer 26:18; for though Jacob and Israel generally design the ten tribes, yet here the other two, as is manifest from the above cited place, and also from Mic 3:9; and not only heads of families, but such as were the highest posts under the government, the sanhedrim of the nation, judges, rulers, and nobles, are here addressed; and who had a great share in national guilt, being ringleaders in sin, who ought to have set good examples to others; and these are not to be spared because of their grandeur and dignity, but to faithfully reproved for their vices, and which they should diligently attend unto; though they are to be addressed in a respectful and honourable manner, and be entreated to hearken to the word of the Lord by his prophet; all which was carefully observed by Micah; and it was with pleasure he could reflect upon his plain, faithful, and affectionate reproof of those great men:
is it not for you to know judgment? what is just and right to be done by men, and what sentence is to be passed in courts of judicature, in cases brought before them and not only to know, in a speculative way, what is equitable, but to practise it themselves, and see that it is done by others; and when they duly considered this, they would be able to see and own that what the prophet from the Lord would now charge them with, or denounce upon them, was according to truth and justice.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The prophet reproves oppressing princes, ver. 1-4. And false…
The prophet reproves oppressing princes, ver. 1-4. And false prophets, ver. 5-7. And threatens both, ver. 8-12.
Is it not for you - Ought not you to understand, and conform to, the just laws of your God. You princes, magistrates, and ruling officers, ought of all men to know and do right.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain In this chapter the prophet inveighs with great boldness…
CHAPTER III
In this chapter the prophet inveighs with great boldness and
Read full note →
spirit against the princes and prophets of Judah; and foretells
the destruction of Jerusalem as the consequence of their
iniquity, 1-12.
The last verse was fulfilled to a certain extent by
Nebuchadnezzar; but most fully and literally by the Romans
under Titus. See Josephus.
NOTES ON CHAP. III
Verse 1. Hear - O heads of Jacob] The metaphor of the flock is still carried on. The chiefs of Jacob, and the princes of Israel, instead of taking care of the flocks, defending them, and finding them pasture, oppressed them in various ways. They are like wolves, who tear the skin of the sheep, and the flesh off their bones. This applies to all unjust and oppressive rulers.
Suetonius tells us, in his Life of Tiberius, that when the governors of provinces wrote to the emperor, entreating him to increase the tributes, he wrote back: "It is the property of a good shepherd to shear his sheep, not to skin them." Praesidibus onerandas tributo provincias suadentibus rescripsit: BONI PASTORIS esse TONDERE pecus, non DEGLUBERE. This is a maxim which many rulers of the earth do not seem to understand.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Mic 3:1-4. Hear, O heads of Jacob, &c. —…
Mic 3:1-4. Hear, O heads of Jacob, &c. — That the justice of God, in bringing upon them the punishments which he had threatened, might more evidently appear, the prophet here shows that there was no rank of them free from very grievous crimes; that even those, who ought to have excelled others in piety and virtue, were the first in offences. We find Ezekiel making the same complaint, Eze 22:6, &c. Is it not for you to know judgment — Ought not you to understand and conform to the just laws of your God? You princes, magistrates, and ruling officers, ought of all men to know and do right. And, as it is your province to judge and punish those who break human laws, this ought to make you reflect that God will certainly execute judgment on the breakers of his laws. If you make any reflection, you must needs be sensible, that punishment must await you for your crimes. Who hate the good — Ye who hate, not only to do good, but the good which is done, and those that do it; and love the evil — Choose and delight in both evil works and evil workers; who pluck off their skin from off them — Who use the people, whom you govern, as cruelly as the shepherd would use his flock, who, instead of shearing the fleece, would pluck the skin and flesh from off their bones. Who eat the flesh of my people, &c. — Who devour the goods and livelihood of your brethren. And break their bones, &c. — An allusion to lions, bears, or wolves, which devour the flesh, and break the bones of the defenceless lambs. And chop them in pieces as for the pot, &c. — All these are metaphorical expressions, to signify the oppressions of the people by their heads, or great men; and how they, by one means or other, deprived them of their substance, and divided it among themselves. Then shall they — Namely, the heads of the people and princes spoken of above; cry unto the Lord — When these miseries come upon them; but he will not hear them, he will even hide, &c. — As they have showed no pity to others, he will have no pity on them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain And I said - God’s love for us is…
And I said - God’s love for us is the great incitement, constrainer, vivifier of His creature’s love. Micah had just spoken of God’s love of Israel; how He would gather them into one fold under One Shepherd, guard them, lead them, remove all difficulties before them, be Himself their Head and enable them to follow Him. He turns then to them. These are God’s doings; this, God has in store for you hereafter. Even when mercy itself shall require chastisement, He doth not cast off forever. The desolation is but the forerunner of future mercy. What then do ye? The prophet appeals to them, class by class. There was one general corruption of every order of men, through whom Judah could be preserved, princes Mic 3:1-4, prophets Mic 3:5-7, priests Mic 3:11. The salt had lost its savor; wherewith could it be seasoned? whereby could the decaying mass of the people be kept from entire corruption?
Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel - He arraigns them by the same name, under which He had first promised mercy. He had first promised mercy to all Jacob and the remnant of Israel. So now he upraids the “heads of Jacob, and the princes of the house of Israel,” lest they should deceive themselves. At the same time he recalls them to the deeds of their father. Judah had succeeded to the birthright, forfeited by Reuben, Simeon and Levi; and in Judah all the promises of the Messiah were laid up. But he was not like the three great patriarchs, the father of the faithful (Abraham), or the meek Isaac, or the much-tried Jacob. The name then had not the reminiscences, or force of appeal, contained in the titles, seed of Abraham, or Isaac, or Israel.
Read full note →
Is it not for you to know judgment? - It is a great increase of guilt, when persons neglect or pervert what it is their special duty and office to guard; as when teachers corrupt doctrine, or preachers give in to a low standard of morals, or judges pervert judgment. The “princes” here spoken or are so named from judging, “deciding” causes. They are the same its the “rulers,” whom Isaiah at the same time upbraids, as being, from their sins, rulers of Sodom , whose hands were full of blood Isa 1:15. They who do not right, in time cease, in great measure, to know it. As God withdraws His grace, the mind is darkened and can no longer see it. So it is said of Eli’s sons, they were sons of Belial, they knew not the Lord 1Sa 2:12; and, Into a malicious soul Wisdom shall not enter, nor dwell in a body that is subject unto sin (Wisd. 1:4). Such , “attain not to know the judgments of God which are a great deep: and the depth of His justice the evil mind findeth not.” But if men will not “know judgment” by doing it, they shall by suffering it.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain I. Hebrew and Septuagint, "He, the Lord, said;" or,…
I. Hebrew and Septuagint, "He, the Lord, said;" or, Micheas addressed the princes of both kingdoms, under Ezechias, ver. 12., and Jeremias xxvi. 18. --- To know and practice, Osee vi. 3. (Calmet) --- Both rich and poor strove to extort from each other. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain See Mic_2:1 ff for the passage comments with footnotes.
See Mic_2:1 ff for the passage comments with footnotes.
Micah 3
Read full note →
Here also the discourse applies directly (Mic_3:1-4) to the nobility, and particularly here to those in high official station, as called guardians of the administration of justice. Hear, now, ye heads of Jacob, and ye judges (קָצִין=Arab. Kâdi) of the house of Israel, Is it not for you (2Ch_13:5), for you above all, to know the right. To know = to regard, give heed to (Isa_42:25).
Mic_3:2. Ye that hate good, and love evil, that steal away their skin from off them, from the house of Israel (Mic_3:1), and their flesh from off their bones. They may well be pleased with the prophesying concerning the “flock” of Israel (Mic_2:12), for meanwhile they have the privilege of shearing and flaying the flock.
Mic_3:3. Yea, those who eat (the discourse turns to the third person, for in vision the prophet sees how those addressed have already stopped their ears, and turned away from him, and he makes his complaint before God and the congregation) the flesh of my people, etc.
Mic_3:4. Then—at the time of the revelation of the wrath of God (cf. Psa_2:5; Pro_1:18), at the very time for which their lying prophets hold out to them the prospect of nothing but golden hills,—will they rather cry to Jehovah, and he will not answer them, for they are not worthy of the gracious promise (Hos_2:22 ff.), since they have let their day of grace pass by; and will hide his face from them (impf. Hiphil with e instead of Micah 1 : as Psa_25:9) at that time even as they have made their deeds evil. Jehovah’s countenance is the fountain of life (Psa_104:29); when it is turned away it is death; He will not break through before them, but will let them perish in misery, as their deeds deserve; cf. the last words, with Mic_2:3; Mic_2:7.
Mic_3:5 ff. Transition to the false prophets, parallel to Mic_2:6 if. Thus saith Jehovah against (על as Jon_1:2) the prophets who lead my people astray, God’s people are Israel, and he who hurts them, hurts God (Zec_2:8). The prophets should be eyes for the people (Isa_29:10), and without prophets the people are blind; but whoever leads the blind astray is accursed (Deu_27:18). They lead astray because they are bribed by the great (Mic_3:1 ff.). Who, when they have anything to bite in tlieir teeth (cf. Mic_2:11-12), i. e. who when they receive any good to eat, cry, Peace—prophesy as desired; and whoever gives them nothing for their mouth, against him they sanctify war [Kleinert: declare a sabred war]. By the antithesis of the two sentences, the meaning, “to bite,” “to chew,” is demanded for נשׁךְ: the construction of the first [Hebrew] sentence is parataxis pro syntaxi, and the first finite verb as following what precedes has been changed into a participle: they sit with the rich at their tables, eat their bread, and sing their song. The description answers completely to that which the Greek tragic poets, from a like moral indignation, give of the venal soothsayers of their time (cf. e. g. Soph., Antig., 1036; Æsch., Agam., 1168)., To sanctify a war is the solemn formula for the declaration of a war which should be undertaken for the honor of God against enemies (Joel 4:9, cf. Isa_13:3); for by the destruction of his foes God is proved a Holy One (Isa_5:16). The false prophets abuse this formula, as they do all the others of true prophecy (cf. on Mic_2:12 f.).
Mic_3:6. Therefore, because you darken God’s light in the daytime, there shall be to you a night without vision, yea, a darkness shall be for you without divination. The punctuators read the 3d prset. fern, impers.: “and it shall be dark for you.” But, according to the parallelism the substantive הָשְׁכָּה (choshkah), with dagesh lene is to be preferred. The word chasôn, vision, which is elsewhere used of the genuine visions of true prophets (Isa_1:1), is here defined by the parallel kesom, the comprehensive designation of all the heathen arts of augury (Deu_18:10; Deu_18:14; Eze_21:26). In the use of the word chasôn, however, there lies the idea that the night will so break upon the people that all prophecy, even the genuine, will cease, all answer from Jehovah (cf. Mic_3:4; Lam_2:9). Indeed, the latter half of the verse says the same: And the sun shall go down over the prophets,—all of them—and the day be dark over them. The words are designed to complete the picture of the visionless night in the first member of the verse (cf. Amo_8:9), and thus can hardly have the reference, which Hitzig supposes, to the eclipse of the sun on the 5th of June 716 b. c, the day in which Romulus died (Dion. Halic. 2:56).
Mic_3:7. And the seers will be ashamed, and the diviners blush (cf. 1Ki_18:29). “Their lying being punished in its results, they become, since God by no word of revelation helps them out of their necessity, entirely disgraced.” Hitzig. And cover the beard, all of them, they will hide the face up to the nostrils, a sign of sorrow (Lev_13:45), here of shame (cf. Eze_24:17), as elsewhere the covering of the head (Jer_14:4), Because there is no answer from God, מַעְנֵה, subst. as Pro_15:1; Pro_15:23; some Mss. give the better sounding part, with seghol in ult.: for God answers not.
Mic_3:8. To the liars Micah sets himself and his prophesying in contrast. But I am filled with power (cf. Jer_1:18). This first accus. (cf. Gesen., § 138, 3, b), is explained epexegetically by what follows; with power, i. e. with the spirit of Jehovah,1 in whom alone is power (Isa_31:3), while those speak out of their own spirit (Eze_13:3; Jer_5:13); and with judgment (judicial sentence), by metonymy for: with an impartial (opposed to Mic_3:5) utterance of God’s righteous judgment (Jer_1:16), which the adversaries should indeed know, but did not wish to know: and with courage, which is not to be bought off by a dainty meal, like the slavish soul of the false prophets (Mic_3:5); to declare to Jacob his transgression, not the lies of false peace (Mic_3:5; Mic_2:11), and to Israel his sin.
Mic_3:9, follows with a summary view of the final consequences of this sin and its punishment. Hear this, now, ye heads of the house of Jacob, and judges of the house of Israel who abhor judgment, and make crooked that which is straight, through the desperate arts of a sophistry which perverts right because it has the power (Mic_7:3; Isa_5:20).
Mic_3:10. Building Zion with blood-guiltiness (Psa_26:9, cf. Mic_6:16, with 1 Kings 21.), and Jerusalem with iniquity. They care not that the city in which they build their palaces (Hab_3:6; Jer_22:13) with the gain of sin and bloodshed, is God’s own holy city (Isa_1:21).2 When the prophet remembers Jerusalem, his angry and complaining word passes over to her.
Mic_3:11. Her heads judge for a bribe, therefore to the injury of the innocent poor (Psa_15:5; Eze_22:12), and her priests teach for a reward; while it was their duty to give (Lev_10:11; Deu_17:11; Deu_33:10) information concerning the decisions of the law
(cf. e. g. Hag_2:16 ff.), they receive a fee for every consultation, so that the poor have, in fact, no part in the rights established by God (Isa_5:23), nay, can attain to no knowledge at all thereof. And their prophets divine for money, according to direction, like the heathen prophets (Num_22:6 f.), and appeal to [lean upon] Jehovah, saying: Is not Jehovah among us? or, as the adversaries of Jeremiah; here is Jehovah’s temple (Jer_7:4): Therefore, no evil can come upon us.
Mic_3:12. Therefore, so culminates in the closing verse, the threatening begun in Mic_3:8, now in the sharpest contrast to the conclusion of the preceding chapter; therefore, for your sakes, because you make the Lord’s temple a den of murderers (Jer_7:11), Zion shall be ploughed as [Kleincrt: into, ace. of result, Ges., § 139, 2] a field, and Jerusalem not less than the previously destroyed Samaria, become heaps—the stones built up with blood will be torn asunder, because Jehovah makes inquisition for the blood; and the mountain of the house, בית, the temple, as 1 Kings 6-8, high places of a forest! On the Aram. plural עיין, cf. Gesen., § 87, 1, a. On the threatening of Isa_32:13-14; on the incidental meaning of במות on Mic_1:5.
DOCTRINAL AND ETHICAL
The people of Israel are formed, as a holy seed, to inherit the blessing. To this end they have a holy land (Mic_2:4), a holy place, and the Holy God in their midst (Mic_3:11), who answers them by the i mouth of the prophets (Mic_3:7).
But the straightforward development of the mission of Israel has been interrupted. The whole substance of the popular life in these holy arrangements has been thoroughly poisoned with the sin of seeking their own, and proudly trusting in their own power, instead of meditating on God’s law (Psa_1:1), and trusting alone in his power (Psa_2:12). But as a people stands toward God so He toward the people; with the froward He will show himself froward. When the people devise iniquity He devises it against them; when brother prepares destruction for brother, destruction is prepared for all from on high. He has given to Israel the portion of goods that fell to him, but in his hands it has been squandered, and falls to those to whom it does not belong.
The people is a body made up of members duly organized. But no community, even that which is best and most divinely organized, has any guarantee of continuance (to say nothing of the eternal promise), unless its individual members, with a full comprehension of their calling, stand and labor therein (Mic_3:1-8). And radical corruptisn exists whore that rank which ought to serve as the conduit for the stream of life from the heart of God to the whole life of the people has become putrid, and sends forth, instead of the juices of life, deadly fountains; where between the natural opposition of the arrogant and desponding thoughts of men, for which the Word of God, under all circumstances, has a somewhat unwelcome sound, and between the cowardice and self-indulgence of the servants of God, the compromise of false prophecy has been agreed upon. We recognize the preaching of lies by its one-sided emphasis on the promises of God’s Word, agreeably to the natural desire of men, while it forgets the conditions of those promises; by its sealing the crowd of hearers that may present itself for the congregation of God, and assuring them all, without exception, and without the purification resulting from divine judgment, of a share in his salvation. The Gospel has come for sinners, it is true, but not for drunkards and debauchees; that is, sinners as the object of the Gospel are those who heartily confess, and desire to forsake, their sins. By such preaching of lies the judgment is simply hastened. It brings out the contradiction of God’s Word with double energy, and prepares for corruption a rushing progress among the other classes.
The result of this course is that not merely the land becomes foreign, but prophecy disappears altogether, the presence of God becomes a dead shadow and his holy abode a stone-heap.
Hengstenberg: The particular vices which the prophet names are to be regarded at the same time, and principally, as indices of the whole diseased condition of the people. The severity of his speech, says the prophet to the false prophets, was rather true mildness, since it alone could avert the approaching judgment. Not from want of patience, not from unmercifulness does his God punish, but the fault lay with the sinners who violently drew his judgments upon themselves. The false prophets are to be looked upon as the accomplices of the corrupt nobility, as the bulwark, that is, which they oppose to the true prophecy and to its influence on the people, and their own conscience; as the material power always looks about for such spiritual allies.
HOMILETICAL AND PRACTICAL
On chap. 2. Several signs that the state of a people is hastening toward judgment and needs amendment.
I. The reign of selfishness.
1. Each one strives and plans for himself alone. Mic_2:1 a, b, c.
2. Each one trusts in his own strength. Mic_2:1, d.
3. Regard for the restraints of law and morality is done away (Mic_2:2). Consequent judgment threatened. Mic_2:3-5.
II. Unbelief in the judgment and the consequent impenitence.
1. The sting is taken from the preaching of the judgment, while they find fault with the form instead of attending to the matter of the message. Mic_2:6.
2. They lull the conscience with half truths. Mic_2:7.
3. They suppress the consciousness of manifest sins and abuses (Mic_2:8-9). Consequent judgment threatened. Mic_2:10.
III. The corruption of the prophetic office.
1. There are those who sing the slumbering consciences completely into a dream. Mic_2:11.
2. These people mislead even honest consciences by clothing their false doctrine in the style of God’s Word (Mat_7:15). Mic_2:12-13.
Mic_2:1 f. No man can serve two masters. He that seeks his own is the slave of self-seeking, and cannot escape from it day or night. Where your treasure is there is your heart also. Covetingis the original sin, and to fulfill the last commandment is a duty as fundamental as to fulfill the first.
Mic_2:3 f. As the wicked fastens his thought on wickedness so will God fasten him to the consequences of the wickedness. Not to be able to free one’s self from what is once begun, that is the curse of evil.
Mic_2:4 f. He who acts as if he had nothing, and is not satisfied with gathering and scraping together, from him shall be taken even that which he hath.
Mic_2:6. Many a one doubtless drivels because he loves to drivel; such should take heed lest by their ungentle words they give excuse to the adversaries. He is rightly zealous who cherishes a burning desire that the reproach may cease.
Mic_2:7. The Lord is long-suffering; but so much the more shameful is it to abuse his patience.
Mic_2:8. If God would enter into judgment with us, He needs not to go back to long past sins; yesterday, the hour just past, convicts thee of thy sin.
Mic_2:9. The corruption which thou workest in thy children is an everlasting corruption.
Mic_2:10. When man makes this lower world his rest, God will trouble him out of it.
Mic_2:11. The “inner mission in a social way” has many dark sides, and is seldom accomplished without a certain sacrifice of the truth, or neglect of it and casting pearls before swine. Avoid even the appearance of evil!
Mic_2:12. He who would once give out a perverse sentiment as God’s Word, will have little difficulty in finding Biblical expressions; and every one to whom theology is merely a thing of the memory stands in this danger. The test of all preaching is, whether it increases thy earnestness for improvement, let it give thee pain or not. If it lulls thee to sleep, it is false even though made up of Scripture phrases.
Ch. B. Michaelis: On Mic_2:1. When one takes his stand on the fact that he has the power, there is abuse of the power.
Luther: Mic_2:2. The Papists may boast of the donation and beneficences of the Emperor Constantino, and others—charitable foundations, cathedrals, cloisters, rents, and tolls—but when we look at the truth, we must think of all such donation, as the prophet speaks of it, that they have coveted such goods, and have then snatched them for themselves. Not with open violence, but by plainly deceiving men with a false pretense, as if they could by such donation gain access to eternal life.
Schliek: On Mic_2:5. While they think they have become rich through violence, they have rather thereby lost their whole land.
Luther: Mic_2:7. As to the grand boasts of the Papists, that God has given great ’promises to his church, I do not deny that the promises may be near at hand. But I do deny that they (the Papists) are the true Christian Church.
Mic_2:9. The Greeks said well, one’s own hearth is better than gold. For that is the best house in which thou wouldst fain be and reside. To widows and orphans, accordingly, their own houses, however small and humble, are true houses of delight. For there they are at home. This affection the prophet desired to magnify, that he might the more strikingly portray the tyranny of the covetous people.
Burck: On Mic_2:7. Injustice against the wives is soon followed by injustice against the children. And this is a reason why dissension between the married couple is to be abominated, because it must occasion inexpressible harm to the education of the children.
Starke: Mic_2:1. The proverb, “Thoughts are duty free,” holds good in human courts, it is true, but not before God’s judgment. Covetousness is a hard thing, and leaves a man no rest day or night.
Mic_2:2. We should earnestly resist the first attacks of the old Adam, that he may not acquire power.
Mic_2:3. That there is a law of retribution, is attested not only by Holy Scripture, again and again, but also by sound human reason.
Mic_2:4. Those who boldly deride divine admonitions, and make of them a mock, shall in turn become a mock to their enemies.
Mic_2:7. The nearer their punishment the, more secure, generally, the ungodly become.
Mic_2:8. Where manifest hostility, where robbing and stealing prevail, and go unpunished, there the ungodly are near to judgment. It does not follow that all who are called God’s people are on this account in favor with Him.
Mic_2:9. Whether to remain single or to marry, is optional; by no means is it optional to break up marriage, and drive away one’s tpouse. As all God’s works are glorious and good, so also is matrimony, which God has in many ways adorned and blessed.
Mic_2:10. He that will not hear must feel.
Mic_2:11, Upright teachers must preach nothing but what God commands them.
Pfaff: Take heed, O soul, to thy thoughts! If thou wakest in the night, on thy bed, let the place serve to engage, thee in holy thoughts.
Mic_2:4. What avails to lament, when God’s judgments are actually receiving accomplishment! Repent in time!
Mic_2:5. Woe to those who have no part in the congregation of God’s people! They have also no part in God and in the heavenly inheritance.
Mic_2:7. It is an idle fancy, that God cannot punish the sinner because He is merciful; would they become subjects of his mercy, why then let them be converted.
Mic_2:9. Ye judges, do the widows and orphans no hurt! They should be written on your heart.
Mic_2:11. A preacher should with full freedom, but with a mind and spirit like that of God, reprove vice.
Rieger: Here also, as in Micah 1 :the presentation of the sin and announcement of the penalty are connected together, but with the difference that there corruption of God’s service is rebuked, here, rather, violence and injustice in the civil relations of the people. One draws the other after it.
Mic_2:1 f. What a temptation it is, to have the power to do what evil spite suggests! What would many a one do if the power of the hand were as great as the boldness of the heart! As it is, however, God judges according to the counsel of the heart, and brings to light what a man has been occupied with even on his bed.
Mic_2:7. That is the old and still practiced way of avoiding God’s threatenings, namely, that men so readily form conceptions of God, and imagine that it is not to be supposed that God can be angry. Let one learn first of all to understand God from His own sayings. He who hates the light may for a while resort to imaginary comfort, but it cannot help him.
Mic_2:8. Public outrages resulting from corruption in the civil order, draw after them many private outrages in unhappy marriages, improper divorces, by which the children especially are permanently corrupted, and the ground is laid for all corruption in all classes. Give us peace on every account and in every way.
Quandt: Mic_2:1 ff. Where such is the state of things in a country, there the glory of the people has departed, and there breathes a savor of death unto death, which attracts the eagles.
Mic_2:3.The evil which the Lord devises is so named only because to the evil it appears evil, while in truth it is holy and good.
Mic_2:5. Since the ungodly men of power have inwardly separated themselves from the congregation of the Lord, neither can they outwardly share in its advantages (Psa_37:9).
Mic_2:6. At the present day also the office of the preacher of righteousness is made specially difficult by the hypocrites who give forth their own carnality, and cry, Peace, peace, when there is no peace.
Mic_2:8. O, that all who do violence to poverty would consider that, while they abuse the poor brethren, they set themselves against the great God in heaven.
Mic_2:9. True religion is, to visit the widows and the fatherless in their affliction; the devil’s worship, to rob widows and orphans.
On chap. 3. To whom much is given in the kingdom of God, of him God’s judgment will require much.
I. The more is given him the greater is his guilt.
1. He cannot excuse himself from want of knowledge.
Mic_3:1.
2. Rather is his sin a contradiction to the known commandment. Mic_3:2; Mic_3:9.
3. And as such, aggravated by the design to, deafen the conscience, it comes to view practically in a very abominable light, and that
(a.) in externis as want of natural affection, and as bare egotism. Mic_3:3 c, 10, 11.
(b.) In internis as desecration of what is holy. Mic_3:5.
II. The greater the guilt the greater also the punishment.
1. The abused word and office loses power with respect, and is as if it were not. Mic_3:4 b, 6.
2. It loses also its power with God; He no longer hears, and remains dumb. Mic_3:4 a, 7.
3. And all which God does further is to announce and bring on trouble. Mic_3:8-12.
Mic_3:1 f. When once reverence for God’s com mand is destroyed, with the men in power, sin goes irresistibly toward its final end, like a flame which rests not till all is consumed. But against even the fury of the elements God has set his barrier (Job_38:11). How a right magistracy should be constituted we learn from Isa_32:2.—The Word of God is not partial, but the Most High is above the heights. Neither should his servants be partial. God values the magistracy not according to its legitimacy, but according to its works. But it may well be that the horrid works of a usurped power should first and most speedily come to an issue (Mic_6:16). To hold men like beasts for fattening and slaughter, is an abomination in the eyes of God. What held good in the O. T. within the nation of Israel, holds good of mankind in the N. T., and with a N. T. application the word of the prophet is true of slavery. Yet not even the prophet preaches revolution, but delivers his testimony, and sets home God’s judgment.
Mic_3:5. A servant of God, in his judgment on men, and his conduct towards them, should be influenced by no possible tokens of love toward himself personally.
Mic_3:6. In hours of drought we ought to prove ourselves, whether we are not ourselves to blame through deficient joyfulness and devotion in the service of God.
Mic_3:8. The human virtues also grow only out of the fullness of the Spirit of God, which a servant of God in his office needs
Mic_3:9. To make the straight crooked and to brand right as wrong—who does not shudder at the sin And yet this is the bosom sin of these our highly cultivated times; scarcely one has not a part in it: it is the necessary result of all partisanship (Ecc_7:29).
Mic_3:10. Whoever builds with gold from extortion and usury builds with blood (1Jn_4:15).
Mic_3:11. What profits all the knocking at the outward form of the church, when the fact proves that God by his Spirit is not there but has left it? In such a case the breaking up of the form also is only a question of time. The church is only a result of labor spent on the kingdom of God; labor spent on the church is in itseif of no profit, as a schoolmaster is not the carpenter who builds the school-house, nor the public officer who brings up the children, but he who forms their souls.
Mic_3:12. Better for a land to be quite uncultivated than cultivated in the service of sin.
Luther: On Mic_3:1. As the person of the magistracy, because they are in office, is public and common, so their sins and transgressions also are public, and much more offensive than those of ordinary citizens, not only on account of the scandal, from the fact tnat the common herd are any how inclined to imitate the sins of the great lords, but also because the magistracy thus become more slack to blame and punish in the lower orders those iniquities which they find and feel in themselves.
Ch. B. Michaelis: Mic_3:2. When the prefect advised Tiberius to lay heavy burdens on the provinces, he wrote, A good shepherd shears the sheep, but does not flay them.
Tarnov: Mic_3:3. David would not drink the water which his attendants had procured for him at the hazard of their lives (2Sa_23:16); ought there to be then, among Christian men, any so bad that by them the blood of their dependents is drunk, and in a moment what those have contributed drop by drop?
Ch. B. Michaelis: Mic_3:4. By this the promise is not broken that God will hear all that call upon Him. Here such are meant as wickedly call upon Him (Jam_4:3), not in truth (Psa_145:18) but hypocritically, and merely in the anguish of punishment (Pro_1:28), without repentance and faith (Isa_1:15); as Esau wept (Gen_27:34), and as the lost lament (Wis_5:3).
Tarnov: On Mic_3:8. He speaks of the gift which God has given him, not to boast of it, but compelled, as Paul (2Co_10:11 ff.).
Luther: On Mic_3:10. He condemns not priests and prophets because they take reward and money, for the pious and God-fearing preachers of the Word are worthy of their hire, but because they abuse their office to their own gratification, and for the sake of gain, and see through the finger when the people sin, whom they should justly have punished.
Hengstenberg: On Mic_3:12. Righteousness builds up because it brings God’s protection and blessing; unrighteousness tears down because it brings God’s curse.
Starke: On Mic_3:1. Those are dangerous preachers who reprove only the crowd, that they may flatter the lords. Magistrates should of necessity know justice, because only thus can they speak what is just.
Mic_3:2. Love of evil is always connected with hatred toward the good, although men commonly, in practicing the evil, keep up a semblance of love for the good.
Mic_3:5. It is indeed a great hardship to live under a tyrannical government, but still more dangerous is it to be supplied with false and ungodly teachers, for they preach the people not only out of the land but into hell. That is a certain sign of an anti-christian disposition, which has always manifested itself as soon as the truth has arisen here or there in the world: the devil has at once roused up re-vilers, who attacked the witnesses for the truth, and accused them of horrible crimes. So it is still, and so it will remain to the last day.
Mic_3:6. He who loves the light of divine truth walks also in the light of blessedness (Job_22:28); but he who chooses darkness rather than light walks also in the darkness of error and falsehood, and does the deeds of darkness.
Mic_3:7. When the day of divine vengeance comes, the teachers of error will not be overlooked.
Mic_3:8. Here we perceive the distinction between a false and a true prophet, between a converted and an unconverted teacher, and the different ground, nature, and object of their office. There is with the true man, spirit, power, light, self-denial, wise temperance, pure, uncorrupted delivery of God’s plan of salvation; and with the false, envy, imagination, self love which puffs up, personal gain, respect of persons, deception of the fancy, etc., etc.
Mic_3:10. By tyranny and injustice neither the church of God is built nor the kingdom of a prince established.
Pfaff: Mic_3:1. We have here the condition of the magistracy. God has established this to dispense right and justice, to further the public good, to be an example of virtue to the peopla, and surely it should not take this away from the people by injustice and tyranny.
Mic_3:4. Repentance which comes to us from an experience of the punistfment deceives not before God.
Mic_3:5. Behold the criterion of a false and ungodly teacher. He is one who for his own enjoyment comforts the ungodly in their sins, who looks only for a goodj revenue and reward, who preaches to please men, who calumniates the real servants of God that speak the truth, who rebukes only when his gains are disturbed.
Mic_3:12. The more secure men are, the heavier are the judgments of God which come upon them.
Rieger: Mic_3:1. God has given to every class in the world both its external advantages and its tendency and adaptation to usefulness. Thus even the great ones in the world should find in their more complete culture, understanding and discernment, an impulse to become acquainted with the rights which God has established. If then in the world they hate good, it is not only for themselves a sorry proof that they are children of the devil, but also opens the way for the eternal destruction of others, because much good is nipped in its blossom by the hate, or at least suspicion, which the great direct against it. The more enjoyment and advantage one can procure from his unrighteousness, the less readily does one give it up.
Mic_3:4. As little as the violent are generally disposed to cry to the Lord, there still come occasions even to them, as war, etc., when their cries are awakened. As the promise that his prayer shall be heard is the most consoling to wretched man, so is the threat of having to hear the judge the most dreadful. Let him who thus turns away the sufferer, who should have had the benefit of bis office, hides his face from him, refuses him an interview,—let such an one be careful what he does.
Mic_3:5 f. The times when, in the earthly rule things go sadly and in disorder, commonly bring also great danger of temptation upon the church.
Mic_3:2 f. Misbelief often does as much mischief in the land as unbelief. Amid increasing corruption of life, to trust to purity of doctrine alone, and think one’s self on this account far from the evil day, is misbelief. True, the kingdom of God cannot come to a stand, but meanwhile it may be. taken from us and given to others.
Quandt: Mic_3:1. Those are the right court preachers who are not restrained by the star on the breast from inquiring whether the heavenly morning star shines also in the breast (Urlsperger).
Mic_3:3. There are people who spend money enough on a single meal to support a teacher or a missionary for a considerable time.
Mic_3:6. Only a sudden thought of the dark eternity can now fill with anguish the soul which rejoices in sin.
Ver 7. When once the world perceive that they are deceived, they turn with scorn from their own prophets.
Mic_3:8. Inward certainty, and having the soul established in God, is the best call for a Stillness must be filled with thought, good or bad; preacher,
Mic_3:12. The times are become still worse before the judgment came (Isa_26:18).
Bremer: Sermon on Mic_3:1-4. Warning to the judges. (1.) Their responsibility as possessors of knowledge. (2.) Their sin: violation of duty, and self-seeking. (3.) Their punishment.—Synodal sermon on Mic_3:5-8. Warning to the heralds of God’s Word. (1.) Their ideal character (Mic_3:8). (2.) Their danger of darkening God’s Word through self-seeking, in that either they for personal advantage preach what the ears of people lust after, or brand their personal enemies as God’s enemies. (3.) The aggravation of their sin; desecration of the Word; confusion of God’s congregation. (4.) Their punishment; they lose the capacity to discern God’s Word, and speak to the disgust of others and of themselves. Sermon on Mic_3:11-12. False confidence in God. (1) Its ground, an outward temple—sacraments. (2.) Its danger, disregard of the distant future, indifference, indulgence given to the natural man. (3.) Its end. Fate of the Jewish state; the holy city becomes as the world, and shares the fate of the world. So likewise we. If we forsake God He will forsake us.
[Pusey: Mic_2:1. Upon their beds, which ought to be the place of holy thought, and of communing with their own hearts and with God. Stillness must be tilled with thought, good or bad; if not with good, then with hail. The chamber, if not the sanctuary of holy thoughts, is filled with unholy purposes find imaginations.
Mic_3:6. Shall not depart. It hath not now first to come. It is not sonnew thing to be avoided, turned aside. The sinner has but to remain as he is; the shame encotapnsoeth him already, and only departeth not. The, wrath of God is already upon him, and abideth on him.
Mic_3:12. So then, Christians, following Him. iho captain of their salvation, strengthened by his grace, must hurst the bars of the flesh and of the world, the bonds and chains of passions and habits, force, themselves through the narrow way and narrow gate, do violence to ihetnselves. endure hardness, as good soldiers of Jems Christ. The title of our Lord, the breaker-throuyh, and the saying, they break through, together express the same as the New Testament doth, in regard to our being partakers of the sufferings of Christ.—Mic_3:6 The prayer is never too late, until judgment conies; the day of grace is over when the time of judgment has arrived. They shall cry unt« the Loid, anil shall not he heard, because they too did not hear those who asked them, and the Lord shall turn his face from them, because they too turned their face from those who prayed to them. O, what, will that turning away of the face he, on which hangs eternity!—Tr.]
Footnotes:
[1][Cf. Gram, and Text. note.—The “power” is rather the ability to exert a holy influence given from God.—Tr.].
[2][“Or, by blood be may mean that they indirectly took away life, in that through wroog judgments, extortion, usury, fraud, oppression, reducing wages, or detaining them, they took away what was necessary to support life. Or it may be that these men thought to promote the temporal prosperity of Jerusalem, by doings which were unjust, oppressive, crushing to their inferiors. So Solomon, in his degenerate days, made the yoke upon his people and his service griecous, so ambitious monarchs by large standing armies, or filling their exchequers, drain the life-blood of their people. The physical condition and stature of the poorer population in much of France was lowered permanently by the conscriptions under the first emperor. In our wealthy nation the term poverty describes a condition of other days. We have had to coin a new name to designate the misery, offspring of our material prosperity. From our wealthy towns (as from those of Flanders,) ascends to heaven against us, “the cry of ‘pauperism,’ i. e., the cry of distress, arrived at a condition of system and of power, and, by an unexpected curse, issuing from the very development of wealth. The political economy of unbelief has been crushed by facts on all the theatres of human activity and industry” (Laeordaire). Truly we build up Zion’ with blood, when we cheapen luxuries and comforts at the price of souls, use Christian toil like brute strength, tempt men to dishonesty and women to other sin, to eke out the scanty wages which alone our selfish thirst for cheapness allows, heedless of everything save of our individvial gratification, or of the commercial prosperity which we have made our God.” Pusey, in loc.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain Outrages committed by civil rulers, Mic_3:1-4.
Outrages committed by civil rulers, Mic_3:1-4.
The denunciation in Mic_3:1-4, is addressed to the nobles, called “heads” and “princes” or “magistrates” (compare Isa_1:10). They are reminded, by means of a rhetorical question, that it is their duty to know the principles of righteousness and equity; ignorance of these does not excuse their unrighteous conduct.
Read full note →
Jacob,… Israel — These are synonymous expressions, which, in the light of Mic_3:10, must refer to Judah (Mic_3:9; but compare Mic_2:12). Samaria may have fallen before these words were uttered, so that Judah had become the sole representative of Israel.
Know judgment — R.V., “justice,” or equity. In view of the special privileges enjoyed by Israel (Amo_2:11; Hos_11:1-4; Isa_1:2) there was no reasonable excuse for ignorance concerning the principles of righteousness on the part of anyone, certainly not on the part of the leaders of the people.
Their conduct is so different from what one might expect.
Hate the good — Wrongdoing has become their second nature (Amo_3:10); their disposition has become utterly perverted, so that they hate that which they should love, and love that which they should hate (compare Isa_1:16-17). This corruption expresses itself in appalling cruelties. 2b, 3 describe in the strongest language possible the cruelties of the nobles. They flay the poor people alive, tear the flesh from their bones; they break their bones (others, “they lay bare their bones”), chop them in pieces, boil them in the caldron, and devour them. It is hardly necessary to state that the expressions are not to be understood literally as implying cannibalism; they are vivid pictures of heartless cruelty and oppression. Similar expressions are found in Isa_3:15, “What mean ye that ye crush my people and grind the faces of the poor?” and Amo_2:7 (Jerome), “Who crush the heads of the poor upon the dust of the earth.” For the simple “as for the pot” LXX. reads “as flesh for the pot,” which furnishes a suitable parallel to the next clause.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1–4. Chiefly a description of the savage behaviour of…
1–4. Chiefly a description of the savage behaviour of the ruling class
1. O heads of Jacob] The prophet addresses the official class of all Israel, especially the judges, who appear from Jer_21:11-12 to have been (in Judah at any rate) chiefly members of the royal family (a numerous body in Judah as well as in Egypt).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Hear, I pray you.—In the second division of…
III.
(1) Hear, I pray you.—In the second division of his prophecy Micah protests against the evil influences exercised upon the people in high places. The princes, the prophets, and the priests, to whom their interests were confided, were guilty of wrong, oppression, and robbery.
Read full note →
Ye princes.—Rather, judges, magistrates; but a different word is used from that which was given to the chiefs in the old days “when the judges ruled.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Ver. 1-ch. Mic_1:5) Micah addresses the heads of families…
Ver. 1-ch. Mic_1:5) Micah addresses the heads of families and the officials to whom the administration of justice appertained. These magistrates and judges seem to have been chiefly members of the royal family, at any rate in Judah; see Jer_21:11, 12 (Cheyne). Septuagint, oi kataloipoi oikou Israhl , "ye remnant of the house of Israel." Is it not for you to know judgment? Ye, of all men, ought to know what is just and fair, and to practise it (compare the opening of the Book of Wisdom).
Vers. 1-12. The abuse of influence.
Read full note →
God has imparted to all men the power of influencing others. We daily exert an influence either for good or for evil. They who know us, and who come into contact with us, are the better or the worse as the result of such knowledge and association. The nature of our influence depends upon our own character. Whether this subtle power we all possess is to result in good or ill depends altogether upon what we are ourselves. Let the life be pure and holy, fed and sustained by those hidden springs which take their rise in the throne of God, and then a healthy and helpful influence will assuredly follow, as effect follows cause. The extent of the range of a man"s influence depends very much upon the social position he occupies. The more prominent a man is among his fellows, the wider will be the circle of his influence. In every community there will be, of necessity, positions of special prominence to be occupied. To desire to occupy these for the sake of being prominent, and accounted great, is indeed a very poor ambition; but to desire to reach these in the hope of gaining and using for good the additional influence thus acquired; whilst "rising in the world," to be also ascending the heights of holiness and goodness, and in ascending thus to reach out the hand of help to others and to assist them to climb above the mists of error and sin, is an aspiration that is truly noble; and happy is it for communities when such men rise. When good men are exalted "the city rejoiceth." These verses present to us a painful example of the opposite of all this. Note we have here
I GREAT INFLUENCE GROSSLY ABUSED. Three influential classes in the kingdom of Judah are specially referred to.
1. The princes; i.e. the ruling class, the judges and magistrates, these functions being exercised by members of the royal family. (Jer_21:11, Jer_21:12)
2. The priests; i.e. members of the Jewish priesthood, taking part in the services of the temple, and also in teaching the people.
3. The prophets; i.e. not the men who were specially inspired of God, like Micah, but men who claimed to possess a desire to work for God, who were trained in "the schools of the prophets," and who became a very numerous class in the land, and took an important part in the education of the community. In these three classes we have comprehended the most influential men in the land; men who, by virtue of their position, ought to have exerted the wisest and most salutary influence upon the people. But instead of this the very opposite was actually the case. They who should have been "the salt of the earth" were "as salt which had lost its savour." The princes, instead of righteously administering the Law, sought their own enrichment. They accepted bribes ("The heads thereof judge for reward," ver. 11), and they utterly sacrificed the rights and interests of the people. "They built up Zion with blood" (ver. 10), i.e. they reared their luxurious palaces and increased their own store of wealth by perverting equity, and by unrighteous decisions. Their unjust judgments, their extortions and oppressions, so pressed upon the people that the very life blood of the nation was drained. Under the expressive figure of cannibalism, the seer describes the effect of their rapacity (vers. 2, 3). The prophets also were utterly mercenary. If the bribe was only given, they prophesied as desired. "They caused the people to err, biting with their teeth i.e. feeding upon the bribe and crying, Peace" (ver. 5); but only let the bribe be withheld, and they altered their tone and became the heralds of evil tidings (ver. 5). Nor were the priests behind in cherishing the same spirit. "The priests teach for hire" (ver. 11). The support of the Jewish priesthood was provided for by special Divine arrangement. The tenth in Israel was apportioned to the sons of Levi as their inheritance. (Num_18:20 Deu_18:2) But though thus provided for, such was their greed that, "producing the answer of God upon the receipt of money, they sold the grace of the Lord for a covetous price" (Jerome). And so did these prominent and distinguished classes in the kingdom of Judah abuse the great influence which had been bestowed upon them. History repeats itself; and there have been times in the development of other nations which have presented the counterpart to that which is here recorded respecting the kingdom of Judah (see, for example, the state of Europe during the age preceding "the Reformation," as described by D"Aubigne, "History of the Reformation," bk. 1. ch. 3).
II THE ABUSE OF INFLUENCE RESULTING IN CALAMITY.
1. To the abusers themselves. The prophet declared that the day of retribution would duly come, and that in that day of Divine manifestation in judgment
(1) the rulers should be requited for their evil deeds "measure for measure" (ver. 4), and in the time of trial should find no help in God, for he would hide his face from them (ver. 4);
(2) the false priests and prophets should be overtaken by judicial blindness (ver. 6), shame and confusion should be theirs, as the coming events brought to light the falsity of their declarations (ver. 7), and the Divine oracles would be silent in that day (ver. 7).
2. To the nation. The land they were seeking to "build up" by unrighteous deeds should be brought to nought, and the responsibility of its overthrow would rest upon them. "Therefore shall Zion for your sake be ploughed as a field," etc. (ver. 12).
Learn:
1. The blessing of influence well directed.
2. The boon those who in high places exert such an influence confer upon a community.
3. The need of constant intercession with God on behalf of the leaders of a nation, in order that peace and prosperity may rein. "I exhort," etc. (1Ti_2:1, 1Ti_2:2)
Vers. 1-12. Avarice.
There is nothing wrong in a man"s seeking to acquire fiches. Money is good. Its possession is to be desired, since it carries with it the means of surrounding its possessor with the comforts of life, and at the same time gives him the ability to impart good to those who are less favoured and in circumstances of need. The very endeavour also to secure this calls into exercise such qualities as industry and thrift, which are truly commendable. It is rather the love of money, and the inordinate desire for it for its own sake, that merits condemnation. Worldly treasure becomes the greatest possible curse when it is accounted by men the chief good. It will buy up everything else. Time, intellect, justice, truth, conscience, the most sacred rights of humanity, will be bartered for this; and every true well wisher of the race will endeavour to stem the ever-swelling torrent, and to present motives to turn the energies and enterprises of the world into another and higher direction. This chapter may be viewed as illustrative of the deplorable evils and the fatal results of this spirit of avarice.
I THE DEPLORABLE EVILS CONNECTED WITH AVARICE.
1. It saps the foundations of equity. (Ver. 1) These rulers understood the Law, but being so thoroughly possessed by the mercenary spirit, they failed to administer it righteously were partial in their decisions, favouring those who offered the most tempting bribe, and thus caused the legal administration in the land to become rotten and corrupt.
2. It leads to oppression and cruelty. (Vers. 2, 3, 10) The one concern of the princes was to enrich themselves and to find themselves surrounded with all luxuries and splendours; and hence they cared not to what lengths of extortion and fraud and oppression they went, or what suffering might be involved, if only they could compass this end.
3. It renders its subject unfaithful in the discharge of the most sacred trusts. No trust can be more sacred than that committed to the man who is constituted a teacher of spiritual truth, and upon whom it devolves to direct men in the ways of righteousness and God; but here (ver. 5) we have such catching the spirit of covetousness, and, as the result, proving altogether faithless to God and to the consciences of men, prophesying, "peace" to those who bribed them, and "war" to those who withheld the mercenary gift.
4. It excites the spirit of self-confidence and self-sufficiency. These leaders of the people, whilst acting thus at variance with the true and the right, yet finding their ill-gotten gains increasing in their hands, boasted that evil could not reach them (ver. 11).
II THE FATAL RESULTS OF AVARICE.
1. Loss of the Divine favour. For "covetousness is idolatry," and God will not give his glory to another (ver. 4).
2. Non-apprehension of spiritual realities. (Ver. 7)
3. Complete frustration of their designs. The palaces they had built up with blood, and the city they had defiled by their iniquity, should come to nought, and in its overthrow all that they had unrighteously sought to secure for themselves should perish (ver. 12). They who boast that they are "full and increased in riches, and have need of nothing," are in reality the most needy and desolate. Spenser, in "The Faery Queene," has described their true condition- "Most wretched wight whom nothing might suffice, Whose greedy lust did lack in greatest store, Whose need had end, but no end covetize, Whose wealth was want, whose plenty made him poor, Who had enough, yet wished evermore.
HOMILIES BY D. THOMAS Vers. 1-6. Civil rulers.
"And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good and love the evil; who pluck off their skin from off them, and their flesh from off their bones," etc. The punishment threatened in this chapter is against the authorities of Israel, against the princes who turn right into wrong and slay the people, against false prophets who lead the people astray and confirm them in their sin, and against the priests in connection with both princes and prophets. The passage before us is directed to the princes and the rulers. These are represented as radically corrupt, hating good and loving evil, and cruelly oppressive: "Who pluck off their skin from off them, and their flesh from off their bones." And more than this, "they eat the flesh of my people, and flay their skin from off them." They are represented not only as slaying the people, robbing them of the means of existence, but devouring them, treating them like cattle, which are first killed and then boiled in the pot for food. All this, of course, is strong figure used to make a strong impression. We have two things worthy of notice concerning civil rulers.
I WHAT CIVIL RULERS OUGHT ALWAYS TO BE, They ought always to "know judgment," that is, always practically to know the right. The ruler who has not a practical knowledge and love of the right is out of his place; he is a usurper. There is such a thing as right in the universe. What is the standard of right? Not public sentiment, not human law, but the Divine will. God"s being is the foundation of right; God"s will is the standard of right; God"s Christ is the completest revelation of that standard. The man who is not Christly in character is more or less despicable everywhere, but nowhere so much as on a throne. Are we not commanded to honour the king? Yes, but the command implies that the king is honour worthy. Reason, conscience, and the Bible call upon us to loathe and despise moral corruption on a throne. "He, a king, A true right king, that dare do aught save wrong, Fears nothing mortal but to be unjust; Who is not blown up with the flattering puffs Of spongy sycophants; who stands unmoved Despite the jostling of opinion. (Marston.)
II WHAT CIVIL RULERS OFTEN ARE. What were these rulers?
1. They were morally corrupt. These rulers were of those who "hate the good and love the evil." They were in heart radically wrong, corrupt to the very core, hating good.
2. They were socially cruel. They treated the people as the butchers and the cooks treat beasts kill them, boil them for their own use. How often, even in the history of England, have rulers treated the people as mere cattle for food!
3. They were divinely abandoned. "Then shall they cry unto the Lord, but he will not hear them: he wilt even hide his face from them at that time." The Monarch of the universe is no "respecter of persons." Princes are no more in his eyes than paupers; and he will treat both according to their character, their responsibility, and their merits. He has often roused nations to send their rulers howling into infamy and ruin. After all, the existence of corrupt kings is to be ascribed to the ignorance, the cowardice, and servility of the people. Let the peoples of the earth advance in intelligence, moral discernment, and independency, and such rulers will disappear. Corrupt rulers are like glow-worms, that in the night seem brilliant, but in the day contemptible grubs. Weak, ignorant, and tyrannic kings appear glorious in the night of popular ignorance, but abhorrent as the day of mental intelligence advances. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Hear, I pray you, O heads of Jacob, and…
Mic_3:1-4
Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel
Read full note →
Civil rulers
I.
What civil rulers ought always to be. They ought always to know judgment, that is, always practically to know the right. What is the standard of right? Not public sentiment, not human law, but the Divine will. Gods being is the foundation of right; Gods will is the standard of right; Gods Christ is the completest revelation of that standard.
II. What civil rulers often are. What were these rulers?
1. Morally corrupt.
2. Socially cruel.
3. Divinely abandoned.
The Monarch of the universe is no respecter of persons. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain CRITICAL NOTES.] Punishment is threatened against the heads and…
CRITICAL NOTES.] Punishment is threatened against the heads and leaders of Israel.
Mic_3:1. Princes] Administrators of justice. You] Above every one. To know] To regard justice (Isa_42:25).
Read full note →
Mic_3:2. Pluck] Proverbial for the greatest injustice and inhumanity (Eze_22:27; Zep_3:3).
Mic_3:3. Flay] Sets forth still more their barbarity and cruelty.
Mic_3:4. Then] Time of punishment certain, seen and expressed. Ill] Lit. have made their deeds evil, reversing the call of the prophets (Jer_35:15).
HOMILETICS
THE PUNISHMENT OF UNGODLY MAGISTRATES.—Mic_3:1-4
The prophet had denounced the sins of the people, now he threatens the civil rulers and religious teachers of the nation. The Judges of the law should have been exemplary in knowledge and virtue, but they were corrupt in thought, and ungodly in conduct.
I. The sins of which they were guilty. They are specially challenged by the prophet, and accused of no ordinary guilt. “Hear, I pray you.”
1. Sins against superior light. They were expected to know and love the right. From the law of God, and the customs of the country, they knew the rules of equity. They had means of ascertaining the right, to administer impartial justice, and could not plead excuses for ignorance (Jer_5:4). Affected ignorance and wilful neglect only aggravate God. Civil rulers sin against superior privileges, public sentiment, and moral law, when they pervert justice. “Is it not for you to know judgment?”
2. Sins against responsible office. They were the heads, the rulers of the people, but abused their authority and dishonoured their position. Instead of doing good, they loved evil. When teachers corrupt doctrine, and preachers withhold the gospel; when rulers and princes pervert equity, and neglect special duties for the defence of which they are put in office; they poison the stream of life and turn it into deadly fountains.
3. Sins against the claims of humanity. They robbed the innocent, and devoured the helpless. Their furious rapacity surmounted every tie of humanity. Instead of feeding they fleeced the sheep, and sucked out the very blood of the people. The words indicate (a) Their intense greed; and (b) Their inhuman cruelty in satisfying it. But great men who oppress the poor, and hold themselves above law, will be accountable for their deeds and condemned for their cruelty. “Woe to the shepherds of Israel that do feed themselves; should not the shepherd feed the flock,” &c. (Eze_34:2-4).
II. The punishment with which they are threatened. Men cannot fare well if they do ill. A just God rules over all things, whom they wickedly forget.
1. Punishment is certain. “Then,” predicts the prophet, with solemn certainty. A day of retribution was before his mind. He warns them of it. Though unseen, it is fixed in the purpose of God, and will surely come upon them.
2. Punishment is proportioned to their guilt. “As they behaved themselves ill in their doings.” God’s law is unchangeable; those who show no mercy shall have judgment without mercy. (a) They will cry and not be heard in their distress. If the cries of the poor are disregarded by us, they will be heard against us (Exo_22:23). Men should have a feeling heart and a helping hand; should count it not charity, but a duty and a privilege, to defend the poor. But covetousness hardens the heart and makes the ear deaf. A time is coming when the scorner and the oppressor will cry to God in vain. “Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard” (Pro_21:13; Pro_21:18; Pro_21:31). (b) They will be forsaken of God in their distress. “He will even hide his face from them at that time.” They cared not for others; God will, therefore, withhold his kindness and presence from them. Forsaken in heart and office, bereft of power and protection, they will be undone for ever. Before God, kings and paupers, priests and people, are treated according to their character and deserts. He is above all principalities and powers, and impartial in his rule. Usurped power shall be dethroned, and with the froward God will show himself froward. “Lo, this is the portion of a wicked man with God, and the heritage of oppressors which they shall receive of the Almighty.”
HOMILETIC HINTS AND SUGGESTIONS
Mic_3:2. Hate God and love evil. This is an awful transformation of moral character. Man at first loves good, though he pursues evil. There is constant strife in the soul, to end which many quieten conscience and blind judgment. “Then they hate the truth or good with a bitter hatred, because it disturbs the darkness of the false peace with which they would envelop themselves.” “Love of evil is always connected with hatred toward the good, although men commonly in practising evil keep up a semblance of love for the good” [Lange].
Mic_3:3. He heaps up their guilt act by act. First they flay, i.e. take away their outer goods; then they break their bones in pieces, the most solid parts, on which the whole frame of their body depends, to get at the very marrow of their life, and so feed themselves upon them [Pusey]. Alas that kings and ecclesiastics should do the same things now! Men are robbed of the means of subsistence, cut to pieces, and treated like cattle—
“And he that stands upon a slippery place,
Makes nice of no vile hold to stay him up.” [Shakespeare.]
Mic_3:4. As they behaved. “Measure for measure” will ever be meted out to the evil-doer. “As I have done, so God hath requited me” (Jdg_1:7).
Mic_3:1-4. A warning to Judges 1. Their responsibility as possessors of knowledge.
2. Their sin: violation of duty and self-seeking.
3. Their punishment [Lange].
ILLUSTRATIONS TO CHAPTER 3
Mic_3:1-4. Judgment. It is neither the great man’s power, nor the poor man’s meanness, that a judge is to mind in judgment. A judge, a justice, must never cry out, “Oh, he is a poor man!” nor yet out of base fear cry out, “Oh, he is a great man!” The judges in Egypt were portrayed without hands and without eyes, to signify that they were not to take bribes, nor to accept men’s persons [Brooks].
Mic_3:3. Eat flesh.
“Diseased nature oftentimes breaks forth
In strange eruptions” [Shakespeare].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Wickedness in High Places
Wickedness in High Places
Micah returns to his indictment against the people's leaders. Their power was given for the sake of justice, and they have abused it for extortion (Mic_3:1-3). Their time shall be short (Mic_3:4). The prophets have abused their trust in order, by flattery of the rich, to make a good living for themselves. To them Micah prophesies judicial darkness (Mic_3:5-7). He declares his own ideal of the prophetic office (Mic_3:8). Finally, he accuses all the leaders of the nation of having followed their own appetites. and trusted in their being necessary to God. God will prove by the ruin of Jerusalem that He loves righteousness more than' Jerusalem (Mic_3:9-12).
Read full note →
1. Is it not for you, etc.] i.e. is it not the reason for your holding power, to declare right to the people?
2. From off them] i.e. the common people.
4. When God comes to judgment, they will find no mercy.
5. That bite with their teeth, and cry. Peace] i.e. any one who fills the prophet's mouth secures his silence about his patron's sins.
6. Judicial darkness shall fall on these prophets. When men play fast and loose with principle for the sake of money, they lose all sense of principle. Right and duty become empty words.
7. Cover their lips] a sign of mourning: cp. Lev_13:45; Eze_24:17, Eze_24:22.
8. Micah's ideal of the prophet's function, viz. to call sin by its right name.
10. i.e. they make the common people sweat blood to build their mansions in the capital.
11. Is not the Lord among us?] the same mechanical faith in the presence of the Temple as in Jer_7:4 : cp. 1Sa_4:3.
12. Cp. Jer_26:17-19. The people of Jeremiah's time, angered by his prophecies of disaster, wished to put him to death. Some of the elders reminded them that, when Micah denounced a like judgment, Hezekiah, instead of killing him, repented at his words, and so averted the disaster. This implies that the religious minds of that time recognised how true prophecy is always conditional, and how the fulfilment of its predictions is conditional on the attitude men take to them. High places of the forest] better, 'heights in a wood.' The slopes of the ravines shall be overgrown with brushwood, out of which the bare scalp of the Temple-hill will rise.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 1. Address to the godless princes and judges (Mic…
THE SECOND PROPHETIC MESSAGE
CHAPTER 3
Read full note →
1. Address to the godless princes and judges (Mic 3:1-4)
2. Address to the false prophets (Mic 3:5-8)
3. The verdict of judgment (Mic 3:9-12)
Mic 3:1-4. The second prophetic message of Micah contains the great Messianic prophecies. But first the prophet gives a description of the degradation of the nation, the moral corruption of the leaders and judges, as well as the false prophets. It is all summed up in one sentence, “who hate the good, and love the evil.” The princes and judges robbed the people, treated them like cattle (Mic 3:3). For these unjust deeds the Lord would not hear them when they cried in the hour of their need, and would hide His face from them.
Mic 3:5-8. The false prophets were mostly responsible for these abominations, just as today the false in Christendom, the deniers of the faith, destructive critics and others, are responsible for the conditions in the professing Church. They make the people err. While they bite with their teeth, that is, being fed, they cried “peace” to their patrons; and those who did not support them, by putting food in their mouths, they fought and denounced. There would be night for them, with no vision; darkness would come upon them. They would be ashamed and confounded; the covering of the lips was a sign and emblem of mourning and silence. Such will be the fate of all false prophets and teachers.
The eighth verse (Mic 3:8) is a magnificent outburst of God’s true prophet, Micah’s confession. As the true prophet he was full of power by the Spirit of the Lord, and thus filled he declared unto Jacob his transgression and to Israel his sin.
Mic 3:9-12. What Micah had announced in the preceding verse he does now. He tells the heads and rulers that they build Zion with blood and Jerusalem with iniquity. He speaks of the influence of money. judges acted for reward, priests taught for hire, and prophets prophesied for money. The verdict of judgment is mentioned in Jer 26:18. This prophecy was fulfilled when Babylon conquered Jerusalem. And when finally the returned remnant rejected the Lord of Glory, their King, Zion and Jerusalem became once more heaps, as he announced, “Jerusalem shall be trodden down by the Gentiles until the times of the Gentiles are fulfilled.”
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Sins of the Rulers and the Desolation of…
The Sins of the Rulers and the Desolation of Zion.
Also in this Chapter the discourse is directed to the nobility of the people, who abused the authority of their high official station by oppressing the poor and abandoning the way of justice.
Read full note →
v. 1. And I said, Hear, I pray you, O heads of Jacob, the leading men of the nation, and ye princes of the house of Israel, in whose hands was the administration of justice:. Is it not for you to know judgment? to give heed to that which is right and just.
v. 2. Who hate the good and love the evil, doing just the opposite of that which their station required of them; who pluck off their skin from off them, as though flaying the children of their people, and their flesh from off their bones, robbing them of their most precious possessions,
v. 3. who also eat the flesh of My people, the address here turning to the third person, since the princes, as it were, turned away from the message intended to call them to repentance, and flay their skin from off them; and they break their bones and chop them in pieces, as for the pot, and as flesh within the caldron. The prophet thus, with the emphasis of detail, pictures the excess of cruelty which the rulers of the people were practicing.
v. 4. Then shall they, the guilty ones, cry unto the Lord, but He will not hear them, namely, at the time of the revelation of His wrath; He will even hide His face from them at that time, refusing to pay the slightest attention to their distress, as they have behaved themselves ill in their doings, and were thus fully ripe for the judgment.
v. 5. Thus saith the Lord concerning the prophets, namely, the false prophets, who presumed to speak in the name of the Lord without being sent, that make My people err, leading them astray, that bite with their teeth and cry, Peace! that is, who, if they have anything to bite with their teeth, when they receive a sufficient amount of bribe money, proclaim peace, prophesying as it pleases the heart of men; and he that putteth not into their mouths, who refuses to pay them bribe money, they even prepare war against him, solemnly declaring warfare as for the honor of God.
v. 6. Therefore night shall be unto you that ye shall not have a vision, being excluded from the light granted by the Spirit of God; and it shall be dark unto you that ye shall not divine, be granted no revelation of the future; and the sun shall go down over the prophets, namely, the sun of salvation and good fortune, and the day shall be dark over them, with the darkness of the Day of Judgment.
v. 7. Then shall the seers be ashamed, be disgraced on account of the fact that their predictions are not fulfilled, and the diviners confounded, blushing with shame on account of their miserable failures in trying to uncover the future; yea, they shall all cover their lips, literally, "their beard," their face up to the nostrils, as a sign of shame; for there is no answer of God, He refuses to vouchsafe them any kind of information that might establish their false claims.
v. 8. But, truly, I am full of power by the Spirit of the Lord, Micah here placing his own person in opposition to the false prophets, and of judgment, the divine right which he was sent to proclaim, and of might, of a virile and unflinching power, to declare unto Jacob his transgression and to Israel his sin, uttering the cry to repentance without fear and favor. He immediately acts in accordance with this statement.
v. 9. Hear this, I pray you, ye heads of the house of Jacob and princes of the house of Israel, the very leaders whose wickedness had been described in the first part of the Chapter, that abhor judgment, everything that was right and good, and pervert all equity, making crooked that which should have been kept straight.
v. 10. They build up Zion with blood, with blood-guiltiness, and Jerusalem with iniquity, caring only for gain and bloodshed in building their stately mansions, their wealth being obtained by the condemnation and murder of the innocent.
v. 11. The heads thereof judge for reward, being influenced in their decisions by bribe money, and the priests thereof teach for hire, for additional fees, although the Law required that they decide controversies without pay, and the prophets thereof divine for money, their oracles being fashioned according to the presents which men gave them; yet will they lean upon the Lord, insisting that they were performing the work of their office by authority of Jehovah, as of the God living in the midst of His people, and say, Is not the Lord among us? namely, with His power and protection. None evil can come upon us, all this being said with a great show of piety.
v. 12. Therefore shall Zion for your sake, on account of their wickedness in making the Lord’s Temple a den of murderers, be plowed as a field, the king’s quarter turned into tillable soil, and Jerusalem, the rest of the city, shall become heaps, piles of broken stones, and the mountain of the house, that is, of the Temple, as the high places of the forest, being overgrown with brush and trees. It is a vivid description of the ruin which comes upon the enemies of the Lord.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Chapter 3 focuses on the corrupt leaders in Israel.
Read full note →
I said
Here "I" refers to Micah.
Is it not right for you to understand justice?
Micah is scolding the leaders. This rhetorical question can be translated as a statement. AT: "You act as though you think it is wrong for you to understand justice." (See: Rhetorical Question)
hate good and love evil
These nominal adjectives can be translated as adjectives. AT: "hate everything that is good and love everything that is evil" (See: Nominal Adjectives)
you who tear off their skin, their flesh from their bones ... just like meat in a cauldron
A butcher cutting up animals into meat is a metaphor for the leaders being cruel to the poor. (See: Metaphor)
translationWords
Jacob
rule
house
Israel
just
good
love
evil
people of God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:1–5:15 This message indicts the evil leaders who were…
3:1–5:15 This message indicts the evil leaders who were destroying God’s people and contrasts them with a glorious vision of God’s kingdom and the reign of a righteous king. After suffering judgment and exile, a purified people of Israel would return and experience God’s blessings.
3:1-4 Micah relentlessly indicted the leaders of Israel because they were responsible for the peoples’ well-being. The horrors here depict the terrors of a people under siege (cp. Deut 28:53; 2 Kgs 6:29).
Read full note →
3:1 The leaders, who were supposed to know true judgment and justice (6:8; Deut 10:12-13), were morally responsible for Israel’s guilt.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.