Micah 2:2
They covet fields and seize them; they take away houses. They deprive a man of his home, a fellow man of his inheritance.
They covet fields
The Hebrew word for "covet" is "חָמַד" (chamad), which implies an intense desire or lust for something that belongs to another. This word is also used in the Ten Commandments (Exodus 20:17), highlighting the sinfulness of coveting. In the agrarian society of ancient Israel, fields were a primary source of sustenance and wealth. The act of coveting fields indicates a deep-seated greed and a violation of God's command to love one's neighbor. This phrase underscores the moral decay and social injustice prevalent in Micah's time, where the powerful exploited the vulnerable.

and seize them
The act of seizing, from the Hebrew "גָּזַל" (gazal), means to take by force or to rob. This word conveys a sense of violence and illegality. In the context of ancient Israel, seizing land was not just a personal crime but a violation of the covenantal laws that governed land ownership and inheritance. The land was considered a divine gift, and its unlawful seizure was an affront to God's order. This phrase highlights the brazen disregard for divine law and the rights of others, reflecting a society where might makes right.

they also take houses
The taking of houses, in Hebrew "בַּיִת" (bayit), extends the injustice from fields to personal dwellings. Houses were not only physical structures but also symbols of family stability and security. The unlawful taking of houses indicates a comprehensive assault on the well-being of individuals and families. This phrase illustrates the extent of the corruption and the breakdown of societal norms, where even the sanctity of one's home is not respected.

They deprive a man of his home
The word "deprive," from the Hebrew "עָשַׁק" (ashaq), means to oppress or defraud. This term is often used in the context of social injustice and exploitation. The home, or "נַחֲלָה" (nachalah), represents not just a physical dwelling but a place of rest, identity, and heritage. Depriving a man of his home is a profound violation of his dignity and God-given rights. This phrase emphasizes the personal impact of societal corruption, where individuals are stripped of their basic human rights and security.

a fellow man of his inheritance
The concept of inheritance, "נַחֲלָה" (nachalah), is deeply rooted in the Hebrew understanding of land as a divine gift and a familial legacy. Inheritance was meant to be passed down through generations, ensuring the continuity of family and tribal identity. Depriving a fellow man of his inheritance is not only an economic crime but a spiritual and communal one. It disrupts the God-ordained order and reflects a society that has lost its sense of justice and compassion. This phrase calls attention to the broader implications of personal greed, affecting not just individuals but entire communities and future generations.

Persons / Places / Events
1. Micah
A prophet from Moresheth, active during the reigns of Jotham, Ahaz, and Hezekiah, who spoke against the injustices and idolatry of Israel and Judah.

2. Israel and Judah
The divided kingdoms of God's chosen people, often straying from God's commandments and facing His judgment through prophetic warnings.

3. The Oppressors
Wealthy and powerful individuals in Israel and Judah who exploited the poor by coveting and seizing their lands and homes.

4. The Oppressed
The common people, often poor and vulnerable, who were victims of the greed and injustice perpetrated by the powerful.

5. Inheritance
A significant concept in Israelite society, referring to the land allotted to families by God, meant to be preserved through generations.
Teaching Points
The Sin of Coveting
Coveting is not merely a private sin but has social consequences, leading to actions that harm others and disrupt community harmony.

The Importance of Inheritance
Inheritance in biblical terms is not just about property but about God's provision and promise to His people, meant to be respected and preserved.

God's Justice
God sees and condemns the injustices perpetrated by the powerful against the weak, and He will hold oppressors accountable.

Call to Righteousness
Believers are called to live justly, respecting others' rights and properties, and to advocate for those who are oppressed.

Contentment and Trust
Christians are encouraged to find contentment in God's provision and to trust Him rather than coveting what belongs to others.
Bible Study Questions
1. How does the sin of coveting lead to broader social injustices, as seen in Micah 2:2 and other biblical examples?

2. In what ways can we ensure that we respect and honor the concept of inheritance in our own lives and communities?

3. How does the account of Naboth's vineyard in 1 Kings 21 illustrate the dangers of coveting and the abuse of power?

4. What practical steps can we take to advocate for justice and support those who are oppressed in our society today?

5. How can we cultivate a spirit of contentment and trust in God's provision, avoiding the temptation to covet what others have?
Connections to Other Scriptures
1 Kings 21
The account of Naboth's vineyard, where King Ahab covets and seizes Naboth's land, exemplifying the sin of coveting and injustice.

Exodus 20:17
The commandment against coveting, highlighting the moral and spiritual root of the sin described in Micah 2:2.

Isaiah 5:8
A parallel condemnation of those who join house to house and field to field, illustrating the broader prophetic critique of social injustice.

James 5:1-6
A New Testament echo of the condemnation of the rich who exploit and oppress the poor, emphasizing the continuity of God's concern for justice.
Deliberate Sins Bringing Predestined PunishmentsE.S. Prout Micah 2:1-3
AvariceHomilistMicah 2:1-4
AvariceD. Thomas Micah 2:1-4
The Wrong Which Micah AttacksG. A. Smith, D. D.Micah 2:1-4
People
Jacob, Micah
Places
Adullam
Topics
Covet, Cruel, Defraud, Desire, Desired, Family, Fellowman, Fields, Force, Heritage, Home, Houses, Inheritance, Oppress, Oppressed, Rob, Seize, Thus, Violence, Violently
Dictionary of Bible Themes
Micah 2:2

     4208   land, divine responsibility
     5348   injustice, nature and source
     5476   property
     5477   property, land
     5478   property, houses
     6134   coveting, prohibition
     8262   generosity, human

Micah 2:1-2

     5838   disrespect
     5975   violence

Micah 2:1-3

     5310   exploitation
     5870   greed, condemnation
     8792   oppression, God's attitude
     9250   woe

Micah 2:1-5

     8812   riches, ungodly use

Micah 2:2-3

     5704   inheritance, material

Library
Christ the Breaker
'The Breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the Lord on the head of them.'--MICAH ii. 13. Micah was contemporary with Isaiah. The two prophets stand, to a large extent, on the same level of prophetic knowledge. Characteristic of both of them is the increasing clearness of the figure of the personal Messiah, and the increasing fulness of detail with which His functions are described.
Alexander Maclaren—Expositions of Holy Scripture

Is the Spirit of the Lord Straitened?
'O thou that art named the house of Jacob, is the Spirit of the Lord straitened? Are these His doings?'--MICAH ii. 7. The greater part of so-called Christendom is to-day[1] celebrating the gift of a Divine Spirit to the Church; but it may well be asked whether the religious condition of so-called Christendom is not a sad satire upon Pentecost. There seems a woful contrast, very perplexing to faith, between the bright promise at the beginning and the history of the development in the future. How few
Alexander Maclaren—Expositions of Holy Scripture

"Is the Spirit of the Lord Straitened?"
THERE MAY BE SOME who think they can convert the world by philosophy; that they can renew the heart by eloquence; or that, by some witchcraft of ceremonies, they can regenerate the soul; but we depend wholly and simply and alone on the Spirit of God. He alone worketh all our works in us; and in going forth to our holy service we take with us no strength, and we rely upon no power, except that of the Spirit of the Most High. When Asher's foot was dipped in oil, no wonder he left a foot-mark wherever
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Earliest Chapters in Divine Revelation
[Sidenote: The nature of inspiration] Since the days of the Greek philosophers the subject of inspiration and revelation has been fertile theme for discussion and dispute among scholars and theologians. Many different theories have been advanced, and ultimately abandoned as untenable. In its simplest meaning and use, inspiration describes the personal influence of one individual upon the mind and spirit of another. Thus we often say, "That man inspired me." What we are or do under the influence
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Standing with the People
We have found two simple and axiomatic social principles in the fundamental convictions of Jesus: The sacredness of life and personality, and the spiritual solidarity of men. Now confront a mind mastered by these convictions with the actual conditions of society, with the contempt for life and the denial of social obligation existing, and how will he react? How will he see the duty of the strong, and his own duty? DAILY READINGS First Day: The Social Platform of Jesus And he came to Nazareth, where
Walter Rauschenbusch—The Social Principles of Jesus

Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on
John Calvin—The Institutes of the Christian Religion

Micah
Micah must have been a very striking personality. Like Amos, he was a native of the country--somewhere in the neighbourhood of Gath; and he denounces with fiery earnestness the sins of the capital cities, Samaria in the northern kingdom, and Jerusalem in the southern. To him these cities seem to incarnate the sins of their respective kingdoms, i. 5; and for both ruin and desolation are predicted, i. 6, iii. 12. Micah expresses with peculiar distinctness the sense of his inspiration and the object
John Edgar McFadyen—Introduction to the Old Testament

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