Then I said
The phrase "Then I said" indicates a direct speech from the prophet Micah, who is acting as God's mouthpiece. The Hebrew root for "said" is אָמַר (amar), which is often used in prophetic literature to introduce divine messages. This highlights the authority and urgency of the message that follows, emphasizing that it is not merely Micah's opinion but a divine mandate.

Hear now
The command "Hear now" is a call to attention, urging the audience to listen carefully. The Hebrew word for "hear" is שָׁמַע (shama), which implies not just auditory reception but also obedience and understanding. This reflects the biblical theme that true hearing involves a response, particularly in the context of covenantal faithfulness.

O heads of Jacob
"Heads of Jacob" refers to the leaders or chiefs of the tribes of Israel, descendants of Jacob. The term "heads" (רֹאשׁ, rosh) signifies those in positions of authority and responsibility. Historically, these leaders were expected to guide the people according to God's laws. The mention of "Jacob" connects the leaders to their patriarchal heritage, reminding them of their covenantal obligations.

and you rulers of the house of Israel
The "rulers of the house of Israel" further specifies the audience as those in governmental or judicial positions. The Hebrew word for "rulers" is קָצִין (qatsin), which can denote officials or commanders. This phrase underscores the accountability of those who govern, as they are stewards of justice and righteousness in the community.

Should you not know justice?
This rhetorical question challenges the leaders' understanding and practice of justice. The Hebrew word for "know" is יָדַע (yada), which implies an intimate, experiential knowledge. "Justice" (מִשְׁפָּט, mishpat) is a central biblical concept, encompassing fairness, equity, and adherence to God's law. The question implies that the leaders, by virtue of their position, should inherently understand and execute justice, yet their actions suggest otherwise. This serves as a powerful indictment of their failure to uphold divine standards, calling them to repentance and reform.

You hate good
The Hebrew word for "hate" is "שָׂנֵא" (sane), which conveys a strong aversion or intense dislike. In the context of Micah, this phrase is a direct indictment of the leaders of Israel who have turned their backs on righteousness and justice. Biblically, "good" is often associated with God's character and His commandments. The leaders' hatred of good signifies a complete moral inversion, where they reject what is inherently aligned with God's will. This phrase challenges believers to examine their own lives and ensure that they are not rejecting God's standards in favor of worldly desires.

and love evil
The word "love" in Hebrew is "אָהַב" (ahav), indicating a deep affection or preference. The juxtaposition of hating good and loving evil highlights the leaders' moral corruption. "Evil" here is "רַע" (ra), which encompasses wickedness, harm, and injustice. Historically, this reflects the period of moral decay in Israel, where leaders were exploiting their positions for personal gain. This serves as a warning to contemporary believers about the dangers of becoming desensitized to sin and the importance of aligning one's affections with God's righteousness.

You tear the skin from My people
The imagery here is graphic and brutal, emphasizing the extent of the leaders' exploitation. The Hebrew verb "פָּשַׁט" (pashat) means to strip or flay, often used in the context of skinning animals. This metaphor illustrates the leaders' ruthless oppression and exploitation of the people they were supposed to protect. It serves as a powerful reminder of the responsibility of leaders to care for their people, not to exploit them. Spiritually, it calls believers to advocate for justice and mercy, reflecting God's heart for the oppressed.

and strip the flesh from their bones
Continuing the vivid imagery, "strip" in Hebrew is "הֵפְשִׁיט" (hefsheet), which conveys the act of removing or taking away. This phrase further illustrates the severity of the leaders' actions, leaving the people vulnerable and defenseless. Historically, this reflects the social injustices prevalent in Micah's time, where the powerful preyed upon the weak. For modern readers, it serves as a call to action to stand against injustice and to be protectors of the vulnerable, embodying Christ's love and compassion in a broken world.

who eat the flesh of my people
This phrase is a vivid metaphor illustrating the extreme exploitation and oppression by the leaders of Israel. The Hebrew word for "eat" (אָכַל, 'akal) is used here to depict a devouring or consuming action, symbolizing the leaders' greed and their destructive impact on the people. Historically, this reflects a time when leaders were expected to protect and nurture their people, yet they were instead exploiting them for personal gain. The phrase "my people" emphasizes God's personal relationship with Israel, highlighting the betrayal of the leaders who were supposed to shepherd God's chosen nation.

strip off their skin
The imagery of stripping skin is a continuation of the metaphor of brutal exploitation. The Hebrew word for "strip" (פָּשַׁט, pashat) can mean to flay or peel, suggesting a ruthless and merciless action. This phrase underscores the leaders' complete disregard for the dignity and humanity of the people. In a historical context, this could be seen as a critique of the leaders' failure to uphold justice and righteousness, which were central to the covenantal relationship between God and Israel.

break their bones
Breaking bones (שָׁבַר, shabar) further intensifies the imagery of violence and oppression. Bones are symbolic of strength and structure, and to break them signifies a complete dismantling of the people's well-being and societal structure. This phrase highlights the extent of the leaders' corruption and the resulting societal decay. In a scriptural context, it serves as a stark contrast to the biblical call for leaders to be shepherds who protect and care for their flock.

chop them in pieces like flesh for the pot
The act of chopping into pieces (נָתַח, nathach) is a metaphor for the leaders' systematic and calculated exploitation. The comparison to preparing flesh for a pot suggests a utilitarian view of the people, reducing them to mere resources to be consumed. This imagery would resonate with the audience's understanding of sacrificial practices, where animals were prepared for offerings, thus highlighting the perversion of what should be a sacred duty of care into an act of selfish consumption.

like meat in a kettle
The final phrase, "like meat in a kettle," reinforces the imagery of consumption and exploitation. A kettle (סִיר, siyr) was a common cooking vessel, and the comparison suggests that the people are being treated as commodities rather than individuals with inherent worth. This metaphor serves as a powerful indictment of the leaders' failure to uphold justice and mercy, core tenets of the Mosaic Law. It calls the audience to reflect on the moral and spiritual decay that results when leaders abandon their God-given responsibilities.

Then they will cry out to the LORD
The phrase "cry out" in Hebrew is "זָעַק" (za'aq), which conveys a sense of desperation and urgency. This cry is not a mere request but a plea born out of distress. Historically, the Israelites often turned to God in times of trouble, recognizing Him as their ultimate deliverer. However, this cry is marked by a sense of irony, as it comes from those who have persistently ignored God's commands. The act of crying out to the LORD signifies a recognition of His sovereignty and power, yet it is a cry that comes too late, highlighting the consequences of persistent disobedience.

but He will not answer them
The Hebrew root for "answer" is "עָנָה" (anah), which means to respond or reply. In the context of a covenant relationship, God's silence is significant. It reflects a judicial response to the people's actions. Throughout Scripture, God's willingness to answer is often contingent upon the heart's posture. Here, His refusal to answer underscores the seriousness of their rebellion and the justice of His response. It serves as a sobering reminder that divine patience has limits, and persistent sin can lead to a point where God allows people to face the consequences of their choices.

At that time He will hide His face from them
The concept of God hiding His face is deeply rooted in the Hebrew understanding of divine favor and presence. The phrase "hide His face" (סָתַר פָּנִים, satar panim) indicates a withdrawal of God's presence and blessing. In the ancient Near Eastern context, the face of a deity symbolized favor and protection. Thus, God's hidden face signifies a withdrawal of His protective presence, leaving the people vulnerable to the consequences of their actions. This imagery is powerful, as it conveys the depth of separation caused by sin and the seriousness of divine judgment.

because of the evil they have done
The word "evil" in Hebrew is "רָעָה" (ra'ah), which encompasses wickedness, harm, and moral corruption. The phrase "they have done" emphasizes personal responsibility and accountability. The historical context of Micah's prophecy reveals a society rife with injustice, corruption, and idolatry. The leaders and people had turned away from God's righteous standards, leading to societal decay. This phrase serves as a reminder that actions have consequences, and divine justice is not arbitrary but a response to human behavior. It calls believers to reflect on their own lives, urging a return to righteousness and obedience to God's commands.

This is what the LORD says
This phrase introduces a divine oracle, emphasizing that the message is not from the prophet Micah himself but from Yahweh, the covenant God of Israel. The Hebrew word for "LORD" here is "YHWH," the sacred tetragrammaton, which signifies God's eternal and self-existent nature. This introduction underscores the authority and seriousness of the message that follows, reminding the audience that it is God who speaks through His prophet.

As for the prophets
The term "prophets" refers to those who were supposed to be God's messengers, conveying His words to the people. In the historical context of Micah, prophets held a significant role in guiding the spiritual and moral direction of the nation. However, Micah is addressing those who have strayed from their divine calling, highlighting a corruption that had infiltrated the prophetic office.

who lead my people astray
The Hebrew root for "lead astray" is "תָּעָה" (ta'ah), which means to wander or err. This phrase indicates a deliberate deviation from the truth, where the prophets are not just mistaken but are actively misleading the people. This is a grave accusation, as it implies a betrayal of trust and a distortion of God's message, leading the people away from the covenantal path.

they proclaim 'peace'
The word "peace" here is "שָׁלוֹם" (shalom), a term that encompasses not just the absence of conflict but a state of completeness, welfare, and harmony. The false prophets are offering a deceptive message of security and well-being, which is not aligned with the reality of the people's spiritual and moral state. This false assurance is dangerous as it lulls the people into complacency.

when they have food to sink their teeth into
This vivid imagery suggests that the false prophets are motivated by personal gain. The phrase implies that their messages are influenced by their material circumstances; when they are well-fed and comfortable, they speak of peace. This reflects a corruption where prophetic messages are contingent upon personal benefit rather than divine truth.

but declare war against him
The contrast here is stark. The same prophets who speak of peace when it benefits them are quick to "declare war" when their needs are not met. This phrase indicates hostility and aggression, revealing the prophets' true nature as self-serving and manipulative. It underscores the inconsistency and unreliability of their messages.

who puts nothing in their mouths
This phrase highlights the transactional nature of the false prophets' ministry. Their messages are contingent upon receiving something in return, whether it be food, money, or other forms of compensation. This is a direct violation of the prophetic calling, which is to speak God's truth regardless of personal gain or loss.

Therefore the night will come over you
The word "night" in Hebrew is "לַיְלָה" (laylah), often symbolizing a time of judgment or absence of divine revelation. In the context of Micah, this "night" signifies a period of spiritual darkness and confusion for the false prophets who have misled the people. Historically, night is a time when activities cease, and in a spiritual sense, it represents the cessation of God's guidance and favor. The prophetic voice, which should have been a beacon of light, is now silenced, leaving the people in uncertainty and fear.

without visions
The Hebrew word for "visions" is "חָזוֹן" (chazon), referring to divine communication or revelation. In ancient Israel, prophets received visions as a means of conveying God's will to the people. The absence of visions indicates a withdrawal of God's communication, a severe consequence for those who relied on false prophecies. This lack of divine insight leaves the community vulnerable and directionless, emphasizing the gravity of the prophets' deceit.

and darkness—without divination
"Darkness" (חֹשֶׁךְ, choshech) is often used metaphorically in the Bible to describe ignorance, evil, or judgment. "Divination" (קֶסֶם, qesem) refers to the practice of seeking knowledge of the future or the unknown by supernatural means. The combination of darkness and the absence of divination underscores the complete spiritual void and the futility of seeking guidance from false sources. This phrase highlights the contrast between true prophetic insight and the deceptive practices condemned by God.

The sun will set on these prophets
The imagery of the sun setting signifies the end of an era or the removal of enlightenment and favor. In the Hebrew context, the sun is a symbol of life, clarity, and God's presence. For the sun to set on the prophets indicates that their time of influence and false authority is over. This metaphor serves as a powerful reminder of God's sovereignty and the ultimate accountability of those who misuse their prophetic office.

and the daylight will turn black over them
"Daylight" (אוֹר, or) represents truth, understanding, and divine presence. The transformation of daylight into blackness symbolizes a profound reversal of fortune and the complete absence of God's blessing. This imagery conveys the seriousness of the prophets' transgressions and the resulting divine judgment. It serves as a warning to all who would distort God's message for personal gain, emphasizing the importance of integrity and faithfulness in spiritual leadership.

Then the seers
The term "seers" refers to those who claim to have visions or insights into the divine will. In Hebrew, the word is "חֹזִים" (chozim), which denotes those who see or perceive. Historically, seers were respected figures in Israelite society, often consulted for guidance. However, in this context, Micah is addressing false seers who have led the people astray. Their shame is a result of their failure to deliver true messages from God, highlighting the importance of genuine spiritual discernment.

will be ashamed
The Hebrew root for "ashamed" is "בּוֹשׁ" (bosh), which conveys a deep sense of disgrace and humiliation. In the biblical context, shame often results from a failure to meet divine standards or expectations. Here, the seers' shame is a public acknowledgment of their false prophecies and the emptiness of their claims. This serves as a warning against the dangers of false prophecy and the ultimate accountability to God.

and the diviners
"Diviners" in Hebrew is "קֹסְמִים" (qosemim), referring to those who practice divination or seek to predict the future through occult means. Divination was explicitly condemned in the Mosaic Law (Deuteronomy 18:10-12), as it represented a reliance on sources other than God for guidance. The inclusion of diviners alongside seers underscores the widespread corruption and spiritual decay among those who were supposed to lead the people in righteousness.

disgraced
The word "disgraced" comes from the Hebrew "חָפֵר" (chaper), meaning to be confounded or put to shame. This disgrace is a divine judgment on those who have misled the people. It reflects the biblical principle that those who lead others astray will ultimately face God's justice. The disgrace of the diviners is a testament to the futility of seeking wisdom apart from God.

They will all cover their mouths
Covering the mouth is a gesture of silence and shame, indicating an inability to speak or defend oneself. In ancient Near Eastern culture, this act symbolized submission and acknowledgment of wrongdoing. The imagery here suggests that the false prophets and diviners will be rendered speechless, unable to justify their falsehoods in the face of God's truth.

because there is no answer from God
The absence of an answer from God signifies divine silence and rejection. In the Hebrew context, "answer" (עָנָה, anah) implies a response or communication from God. The silence of God is a severe judgment, indicating that He has withdrawn His guidance and presence due to the people's persistent disobedience. This serves as a sobering reminder of the consequences of turning away from God and the importance of seeking His will earnestly and truthfully.

But as for me
This phrase sets a stark contrast between the prophet Micah and the false prophets he condemns earlier in the chapter. The Hebrew word for "me" (אָנֹכִי, anokhi) emphasizes the personal resolve and distinct calling of Micah. In a time when many were swayed by corruption, Micah stands firm, highlighting the importance of individual commitment to God's truth.

I am filled with power
The Hebrew word for "power" (כֹּחַ, koach) signifies strength and might, often associated with divine enablement. Micah attributes his prophetic authority not to personal ability but to the empowerment given by God. This underscores the belief that true prophetic ministry is sustained by divine, not human, strength.

by the Spirit of the LORD
The "Spirit of the LORD" (רוּחַ יְהוָה, ruach Yahweh) is a recurring theme in the Old Testament, denoting God's active presence and influence. This phrase affirms that Micah's message is not self-derived but inspired by God's Spirit, aligning with the broader biblical narrative that true prophecy is Spirit-led.

with justice and courage
"Justice" (מִשְׁפָּט, mishpat) and "courage" (גְּבוּרָה, gevurah) are qualities that characterize Micah's prophetic mission. Justice refers to the righteous standards of God, while courage implies the boldness to proclaim these standards in the face of opposition. Together, they reflect the moral and ethical dimensions of Micah's calling.

to declare to Jacob his transgression
The term "transgression" (פֶּשַׁע, pesha) indicates a willful rebellion against God's law. Micah's role is to confront the people of Jacob (Israel) with their sins, calling them to repentance. This task is central to the prophetic office, which seeks to restore the covenant relationship between God and His people.

and to Israel his sin
"Sin" (חַטָּאָה, chatta'ah) encompasses both individual and communal wrongdoing. By addressing both "Jacob" and "Israel," Micah speaks to the entire nation, emphasizing the pervasive nature of their disobedience. This highlights the prophet's role as a national conscience, urging a return to faithfulness.

Now hear this
This phrase serves as a prophetic call to attention, demanding the audience's focus on the message that follows. In Hebrew, the word "hear" is "שִׁמְעוּ" (shim'u), which implies not just listening but understanding and obeying. It is a common prophetic introduction, emphasizing the seriousness and divine authority of the message. The urgency in this call reflects God's desire for His people to recognize their wrongdoing and return to His ways.

O leaders of the house of Jacob
The "leaders" or "heads" (Hebrew: "רָאשֵׁי" - roshai) are those in positions of authority and responsibility over the people. The "house of Jacob" refers to the descendants of Jacob, also known as Israel, highlighting the covenant relationship between God and His chosen people. This phrase underscores the accountability of those in leadership to uphold justice and righteousness, as they are stewards of God's covenant community.

you rulers of the house of Israel
"Rulers" (Hebrew: "קְצִינֵי" - qetsinei) indicates those who govern or have command. The "house of Israel" is synonymous with the "house of Jacob," reinforcing the message to all of Israel's leaders. Historically, this period was marked by social injustice and corruption, with leaders failing to uphold God's standards. The repetition of addressing both "leaders" and "rulers" emphasizes the comprehensive failure of leadership across the nation.

who despise justice
To "despise" (Hebrew: "תְּתַעֲבוּ" - teta'avu) means to hold in contempt or disdain. "Justice" (Hebrew: "מִשְׁפָּט" - mishpat) is a central theme in the Hebrew Bible, representing God's righteous standards and the fair treatment of all people. The leaders' contempt for justice indicates a profound moral and spiritual decay, as they reject the very principles that God established for the well-being of society.

and distort all that is right
"Distort" (Hebrew: "וְעִקְּשׁוּ" - ve'iqshu) suggests twisting or perverting. "All that is right" (Hebrew: "כָּל־יְשָׁרָה" - kol-yesharah) refers to everything that aligns with God's truth and righteousness. This phrase highlights the leaders' active role in corrupting what is inherently good and just. Their actions not only harm individuals but also undermine the moral fabric of the nation, leading the people away from God's intended path.

who build Zion
The phrase "who build Zion" refers to the leaders and rulers of Israel who were responsible for the construction and development of Zion, which is another name for Jerusalem, the holy city. In the Hebrew context, "Zion" is often symbolic of God's chosen place, a city meant to reflect His glory and righteousness. However, the leaders were corrupting this sacred task. The Hebrew root for "build" (בנה, banah) implies not just physical construction but also establishing and fortifying a community or society. The irony here is that instead of building a city that honors God, they were building it on a foundation of sin.

with bloodshed
The term "bloodshed" (דמים, damim) in Hebrew is a strong word that signifies violence, murder, and the shedding of innocent blood. This indicates that the leaders were using unjust means, including violence and oppression, to achieve their goals. Historically, this reflects a period in Israel's history where corruption and moral decay were rampant among the ruling classes. The leaders were exploiting the people, and their actions were in direct opposition to the justice and mercy that God required.

and Jerusalem
"Jerusalem" is the central city of worship and the political heart of Israel. It is meant to be a city of peace, as its name suggests (from the Hebrew "Yerushalayim," which can be interpreted as "foundation of peace"). However, the actions of the leaders were turning it into a place of turmoil and injustice. The city that was supposed to be a beacon of God's presence and law was being defiled by the very people entrusted with its care.

with iniquity
The word "iniquity" (עולה, avlah) refers to moral perversity, injustice, and wickedness. It is a comprehensive term that encompasses all forms of sin and corruption. The leaders were not just guilty of isolated acts of sin but were characterized by a pervasive pattern of unrighteousness. This iniquity was systemic, affecting the entire social and religious fabric of Jerusalem. The prophetic message here is a call to repentance and a return to God's standards of justice and righteousness.

Her leaders judge for a bribe
The Hebrew word for "leaders" here is "רֹאשֶׁיהָ" (rosheha), which refers to those in positions of authority and governance. In the context of ancient Israel, leaders were expected to uphold justice and righteousness, as outlined in the Torah. However, Micah condemns them for corruption, as they "judge for a bribe." The term "bribe" (שֹׁחַד, shochad) indicates a perversion of justice, where decisions are influenced by personal gain rather than truth. This highlights a systemic failure in leadership, where justice is compromised, reflecting a broader societal decay.

her priests teach for a price
The priests, or "כֹּהֲנֶיהָ" (kohaneha), were meant to be spiritual leaders, guiding the people in the ways of God. Their role was sacred, involving the teaching of the Law and the performance of religious duties. However, Micah accuses them of teaching "for a price," suggesting that their spiritual guidance is tainted by greed. The Hebrew word "מְחִיר" (mechir) implies a transactional nature to their ministry, which should have been a calling rather than a commercial enterprise. This critique underscores the loss of integrity and the commercialization of spiritual responsibilities.

and her prophets practice divination for money
Prophets, or "נְבִיאֶיהָ" (nevi'eha), were supposed to be the mouthpieces of God, delivering His messages to the people. The practice of "divination" (קָסַם, qasam) for "money" (בַּכֶּסֶף, bakeseph) indicates a departure from true prophecy to fortune-telling or sorcery, which was strictly forbidden in Israelite law (Deuteronomy 18:10-12). This phrase highlights the prophets' betrayal of their divine calling, as they seek financial gain rather than faithfully conveying God's word. It reflects a spiritual crisis where the sacred is profaned for material benefit.

Yet they lean upon the LORD
The phrase "lean upon the LORD" (וְעַל־יְהוָה יִשָּׁעֵנוּ, ve'al-YHWH yisha'enu) suggests a false sense of security and reliance on God. Despite their corrupt practices, the leaders, priests, and prophets claim to depend on the LORD, assuming His protection and favor. This reveals a deep hypocrisy, as their actions contradict the covenantal relationship with God, which demands justice, mercy, and humility (Micah 6:8). Their misplaced confidence is a warning against presuming upon God's grace while living in disobedience.

saying, 'Is not the LORD among us? No disaster will come upon us.'
This rhetorical question, "Is not the LORD among us?" (הֲלוֹא יְהוָה בְּקִרְבֵּנוּ, halo YHWH beqirbenu), reflects a misguided assurance of divine presence. The leaders' declaration that "No disaster will come upon us" (לֹא־תָבוֹא עָלֵינוּ רָעָה, lo-tavo aleinu ra'ah) is a dangerous presumption. Historically, Israel believed that God's presence in the temple guaranteed their safety. However, Micah's prophecy challenges this notion, emphasizing that God's presence is contingent upon faithfulness and obedience. This serves as a sobering reminder that divine favor is not unconditional but requires a life aligned with God's will.

Therefore, because of you
The word "Therefore" indicates a conclusion drawn from previous statements, specifically the corruption and injustice of the leaders and prophets in Israel. The phrase "because of you" directly addresses these leaders, emphasizing personal responsibility. In Hebrew, the word "you" is plural, implicating the collective leadership. This highlights the biblical principle that leaders bear significant responsibility for the spiritual and moral state of their people.

Zion will be plowed like a field
"Zion" refers to the hill of Jerusalem, the city of David, and by extension, the entire city itself. The imagery of being "plowed like a field" suggests total destruction and desolation. In ancient times, plowing a city was a symbolic act of utter ruin, indicating that it would be reduced to a state of wilderness, ready for new growth but devoid of its former glory. This prophecy underscores the severity of divine judgment due to persistent sin.

Jerusalem will become a heap of rubble
"Jerusalem," the holy city, represents the heart of Jewish worship and identity. The phrase "heap of rubble" conveys complete devastation. Archaeological evidence from various periods of Jerusalem's history shows layers of destruction, affirming the historical reality of such prophecies. This serves as a sobering reminder of the consequences of turning away from God's commandments.

and the temple hill a mound overgrown with thickets
The "temple hill" refers to Mount Moriah, where Solomon's Temple stood. The imagery of it becoming "a mound overgrown with thickets" paints a picture of neglect and abandonment. In the Hebrew context, thickets symbolize chaos and disorder, a stark contrast to the order and sanctity of the temple. This prophecy foreshadows the eventual destruction of the temple, a pivotal event in Jewish history, and serves as a call to repentance and return to God.