About Micah

Micah condemns social injustice while prophesying the Messiah's birthplace and God's ultimate mercy.

Author: MicahWritten: c. 735-700 BCReading time: ~2 minVerses: 16
JusticeJudgmentHopeMessiahCompassionTrue Religion

King James Version

Micah 1

16 verses with commentary

Judgment Against Samaria and Jerusalem

The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

View commentary (2 sources)

KJV Study Commentary

Micah's prophecy opens with standard prophetic credentials and historical anchoring. "The word of the LORD that came to Micah" (devar-Yahweh asher hayah el-Mikayahu) establishes divine origin—this isn't Micah's opinion but God's revelation. Micah means "Who is like Yahweh?"—a name that anticipates his concluding hymn of praise (7:18-20). He identifies as "the Morasthite," from Moresheth-gath, a sm...
Read full commentary →

Ellicott’s Commentary for English Readers

(1) **Micah the Morasthite.**—Unlike Joel, who identifies himself by his father’s name, Micah introduces his personality with reference to his native village, Moresheth-gath, which was situated in the lowland district of Judah. The name—a shortened form of Micaiah, meaning “Who is like Jehovah”—was not an uncommon one among the Jews, but it was chiefly famous in times prior to the prophet, through...
Read full commentary →

Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple. all ye: Heb. ye people, all of them all that: Heb. the fulness thereof

View commentary (3 sources)

KJV Study Commentary

Micah summons heaven and earth as cosmic witnesses to God's lawsuit against His people. "Hear, all ye people" (shim'u ammim kullam) addresses not just Israel but all nations—God's judgment will demonstrate His character and justice before the watching world. The verb "hearken" (haq shiv) intensifies the call to attention—this isn't casual listening but urgent, attentive hearing that demands respon...
Read full commentary →

Ellicott’s Commentary for English Readers

(2) **Hear, all ye people.**—The three-fold repetition of the appeal, “Hear ye,” seems to mark three divisions in the book: 1. “Hear, all ye people” (Micah 1:2); 2. “Hear, I pray you, O heads of Jacob” (Micah 3:1); 3. Hear ye now what the Lord saith” (Micah 6:1). **From his holy temple**—*i.e.*, from heaven; for “the Lord is in His holy temple, the Lord’s throne is in heaven” (Psalm 11:4). Micaiah...
Read full commentary →

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 48 Eze 48:1-35. Allotment of the Land to the Several Tribes. **1. Dan--**The lands are divided into portions of ideal exactness, running alongside of each other, the whole breadth from west to east, standing in a common relation to the temple in the center: seven tribes' portions on the north, five in the smaller division in the south. The portions of the city, the temple, the prince, and...
Read full commentary →

For, behold, the LORD cometh forth out of his place, and will come down, and tread upon the high places of the earth.

View commentary

KJV Study Commentary

Micah's theophany vision declares: 'For, behold, the LORD cometh forth out of his place, and will come down, and tread upon the high places of the earth.' The Hebrew depicts divine descent for judgment: 'hinne YHWH yotse mi-meqomo' (behold, the LORD goes out from His place). God's 'place' is heaven, His throne (Isaiah 66:1); His 'coming down' (yered) for judgment recalls Babel (Genesis 11:5-7) and...
Read full commentary →

And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place. a steep: Heb. a descent

View commentary (3 sources)

KJV Study Commentary

<strong>And the mountains shall be molten under him, and the valleys shall be cleft</strong> (<em>venimasu heharim tachtav veha'amaqim yitbaqqa'u</em>, וְנָמַסּוּ הֶהָרִים תַּחְתָּיו וְהָעֲמָקִים יִתְבַּקָּעוּ). This theophany depicts God's descent for judgment with catastrophic cosmic effects. <em>Masas</em> (מָסַס, "melt") describes solid matter liquefying—mountains, symbols of permanence and st...
Read full commentary →

Ellicott’s Commentary for English Readers

(4) **The mountains shall be molten.**—The manifestations of the presence of God are taken from the description of the giving of the Law, when “the hills melted like wax at the presence of the Lord, at the presence of the Lord of the whole earth” (Psalm 97:5). Dean Stanley refers the imagery to the memorable earthquake mentioned in Amos 1:1 :—“Mountains and valleys are cleft asunder, and melt as i...
Read full commentary →

Jamieson-Fausset-Brown Bible Commentary

**3. Asher--**a tribe of which no one of note is mentioned in the Old Testament. In the New Testament one is singled out of it, the prophetess Anna.

For the transgression of Jacob is all this, and for the sins of the house of Israel. What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem?

View commentary (3 sources)

KJV Study Commentary

God identifies the problem's source: 'For the transgression of Jacob is all this, and for the sins of the house of Israel. What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are not they Jerusalem?' The rhetorical questions pinpoint systemic sin: Samaria (Israel's capital) embodies Jacob's transgression—idolatry centered in the royal shrine at Bethel. Jer...
Read full commentary →

Ellicott’s Commentary for English Readers

(5) **The transgression of Jacob . . . the sins of the house of Israel.**—The corruption of the country came from the capital cities. Samaria, on her hill, set an example of idolatry, drunkenness, and all the evils of a most profligate society; and even Jerusalem, the city “set on an hill,” gave a home in the Temple of Jehovah to heathen deities.

Jamieson-Fausset-Brown Bible Commentary

**4. Manasseh--**The intercourse and unity between the two and a half tribes east of the Jordan, and the nine and a half west of it, had been much kept up by the splitting of Manasseh, causing the visits of kinsmen one to the other from both sides of the Jordan. There shall be no need for this in the new order of things.

Therefore I will make Samaria as an heap of the field, and as plantings of a vineyard: and I will pour down the stones thereof into the valley, and I will discover the foundations thereof.

View commentary (3 sources)

KJV Study Commentary

<strong>Therefore I will make Samaria as an heap of the field, and as plantings of a vineyard</strong> (וְשַׂמְתִּי שֹׁמְרוֹן לְעִי הַשָּׂדֶה, <em>we-samti Shomron le-iy hassadeh</em>). God Himself pronounces judgment—"I will make" emphasizes divine agency. Samaria, capital of the Northern Kingdom, will become עִי (<em>i</em>, a heap/ruin) in an open field, so thoroughly destroyed that vineyards w...
Read full commentary →

Ellicott’s Commentary for English Readers

(6) **Samaria as an heap of the field.**—Samaria was to be reduced to what it had been before the days of Ahab; the palatial city of the kings of the northern kingdom should return to the normal condition of a vineyard, which it had before Shemer sold it to Omri. The fruitfulness of its vines suggests one cause of its ruin. “Woe to the crown of pride, to the drunkards of Ephraim, whose glorious be...
Read full commentary →

Jamieson-Fausset-Brown Bible Commentary

**5. Ephraim--**This tribe, within its two dependent tribes, Manasseh and Benjamin, for upwards of four hundred years under the judges held the pre-eminence.

And all the graven images thereof shall be beaten to pieces, and all the hires thereof shall be burned with the fire, and all the idols thereof will I lay desolate: for she gathered it of the hire of an harlot, and they shall return to the hire of an harlot.

View commentary (3 sources)

KJV Study Commentary

<strong>And all the graven images thereof shall be beaten to pieces, and all the hires thereof shall be burned with the fire</strong> (וְכָל־פְּסִילֶיהָ יֻכַּתּוּ וְכָל־אֶתְנַנֶּיהָ יִשָּׂרְפוּ בָאֵשׁ, <em>we-khol-pesileiha yukattu we-khol-etnanneiha yissarfu ba-esh</em>). The פְּסִילִים (<em>pesilim</em>, graven/carved images) Israel crafted for idol worship will be smashed. אֶתְנָן (<em>etnan</e...
Read full commentary →

Ellicott’s Commentary for English Readers

(7) **And all the hires thereof.**—The falling away of Israel from her loyalty to God is compared generally by the prophets to a wife deserting her husband; and these “hires” are the offerings made to the shrines of the idols to which the Israelites forsaking Jehovah had transferred their worship. All these treasures shall be destroyed; the Assyrians shall carry them off for the adornment of their...
Read full commentary →

Jamieson-Fausset-Brown Bible Commentary

**6. Reuben--**doomed formerly for incest and instability "not to excel" (Ge 49:4). So no distinguished prophet, priest, or king had come from it. Of it were the notorious Dathan and Abiram, the mutineers. A pastoral and Bedouin character marked it and Gad (Jud 5:16).

Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls . owls: Heb. daughters of the owl

View commentary (2 sources)

KJV Study Commentary

<strong>Therefore I will wail and howl, I will go stripped and naked</strong> (עַל־זֹאת אֶסְפְּדָה וְאֵילִילָה אֵילְכָה שׁוֹלָל וְעָרוֹם, <em>al-zot espedah we-eylelah eilkhah sholal we-arom</em>). Micah's response to Samaria's judgment is radical identification with the mourning. סָפַד (<em>saphad</em>, wail/lament) and יָלַל (<em>yalal</em>, howl) express intense grief. Going שׁוֹלָל (<em>sholal...
Read full commentary →

Ellicott’s Commentary for English Readers

(8) **Dragons . . . owls.**—Literally, *jackals and ostriches.* They are selected by reason of the dismal howls and screeches they make during the night.

For her wound is incurable; for it is come unto Judah; he is come unto the gate of my people, even to Jerusalem. her: or, she is grievously sick of her wounds

View commentary (2 sources)

KJV Study Commentary

<strong>For her wound is incurable</strong> (כִּי אֲנוּשָׁה מַכּוֹתֶיהָ, <em>ki anush ah makkoteiha</em>). אָנוּשׁ (<em>anush</em>) means incurable, desperate, mortal—describing a wound beyond remedy. Israel's spiritual disease had reached terminal stage; exile was inevitable. The medical metaphor appears frequently in prophetic literature (Jeremiah 8:22, 30:12; Isaiah 1:5-6; Hosea 5:13)—sin as si...
Read full commentary →

Ellicott’s Commentary for English Readers

(9) **Her wound is incurable.**—The state of Samaria is incurable: she is doomed: the destroyer is approaching—nay, he comes near, even to Jerusalem. The outlying towns are described as shuddering at the invader’s advance, but Jerusalem itself is spared.

Declare ye it not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust. Aphrah: that is, Dust

View commentary (2 sources)

KJV Study Commentary

<strong>Declare ye it not at Gath, weep ye not at all</strong> (בְּגַת אַל־תַּגִּידוּ בָּכוֹ אַל־תִּבְכּוּ, <em>be-Gat al-taggidu bakho al-tivku</em>). This echoes David's lament over Saul and Jonathan: <strong>"Tell it not in Gath, publish it not in the streets of Ashkelon"</strong> (2 Samuel 1:20). Gath was a Philistine city; publicizing Israel's defeat would give enemies occasion to rejoice and...
Read full commentary →

Ellicott’s Commentary for English Readers

(10) **Declare ye it not at Gath.**—The prophet lets his lament flow after the strain of David’s elegy, “Tell it not in Gath, publish it not in the streets of Askelon.” In this passage the parallelism seems to require the name of a town where the English Version has “at all.” But the Hebrew word thus represented may, by the addition of a letter which has dropped out of the text, be rendered “in Ac...
Read full commentary →

Pass ye away, thou inhabitant of Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall receive of you his standing. thou: or, thou that dwellest fairly inhabitant: Heb. inhabitress Zaanan: or, The country of flocks Bethezel: or, A place near

View commentary (2 sources)

KJV Study Commentary

<strong>Pass ye away, thou inhabitant of Saphir, having thy shame naked</strong> (עִבְרִי־לָכֶם יוֹשֶׁבֶת שָׁפִיר עֶרְיָה בֹשֶׁת, <em>ivri-lakhem yoshevet Shaphir eryah boshet</em>). שָׁפִיר (<em>Shaphir</em>) means "beautiful/pleasant"; the irony is devastating—Beautiful-town will experience עֶרְיָה (<em>eryah</em>, nakedness) and בֹשֶׁת (<em>boshet</em>, shame). Nakedness symbolized captives' hu...
Read full commentary →

Ellicott’s Commentary for English Readers

(11) **Saphir . . . Zaanan.**—The sites of these cities, like that of Aphrah, are a matter of conjecture. They were probably south-west of Jerusalem, the prophet following the march of the invading army. **The inhabitant of Zaanan came not forth**—*i.e.,* they remained in their city through fear of the enemy. **In the mourning of Beth-ezel.**—Rather, *the wailing of Beth-ezel shall take from you h...
Read full commentary →

For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the gate of Jerusalem. inhabitant: Heb. inhabitress waited: or, was grieved

View commentary (2 sources)

KJV Study Commentary

<strong>For the inhabitant of Maroth waited carefully for good</strong> (כִּי חָלָה לְטוֹב יוֹשֶׁבֶת מָרוֹת, <em>ki chalah le-tov yoshevet Marot</em>). מָרוֹת (<em>Marot</em>) derives from מַר (<em>mar</em>, bitter); Bitter-town חָלָה (<em>chalah</em>, waited anxiously/trembled) hoping for טוֹב (<em>tov</em>, good/prosperity). The verb suggests both hoping and writhing in pain—desperate longing fo...
Read full commentary →

Ellicott’s Commentary for English Readers

(12) **Waited carefully.**—There are various ways of arriving at the interpretation of the words, but the result is the same. The people of Maroth were in distress; they were grieved at the spoiling of their property; they longed for good, but evil was the Lord’s decree against Jerusalem.

O thou inhabitant of Lachish, bind the chariot to the swift beast: she is the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee. inhabitant: Heb. inhabitress

View commentary (2 sources)

KJV Study Commentary

<strong>O thou inhabitant of Lachish, bind the chariot to the swift beast</strong> (רְתֹם הַמֶּרְכָּבָה לָרֶכֶשׁ יוֹשֶׁבֶת לָכִישׁ, <em>retom hamerka vah larekesh yoshevet Lakhish</em>). לָכִישׁ (<em>Lakhish</em>) was Judah's second most important city after Jerusalem—a massive fortress guarding the Shephelah. The command to הַמֶּרְכָּבָה (<em>merkavah</em>, chariot) and רֶכֶשׁ (<em>rekesh</em>, s...
Read full commentary →

Ellicott’s Commentary for English Readers

(13) **Bind the chariot to the swift beast**—*i.e.,* make haste to escape with thy goods. Lachish was the most important of the cities enumerated. It was fortified by Rehoboam, and was sought as a refuge by Amaziah from the conspiracy formed against him in Jerusalem. After the capture of the Holy City by Nebuchadnezzar, Lachish alone remained, with Azekah, of the defenced cities of Judah. It appea...
Read full commentary →

Therefore shalt thou give presents to Moreshethgath: the houses of Achzib shall be a lie to the kings of Israel. to: or, for Moreshethgath Achzib: that is, A lie

View commentary (2 sources)

KJV Study Commentary

<strong>Therefore shalt thou give presents to Moresheth-gath</strong> (לָכֵן תִּתְּנִי שִׁלּוּחִים עַל־מוֹרֶשֶׁת גַּת, <em>lakhen titteni shilluchim al-Moresheth Gat</em>). מוֹרֶשֶׁת גַּת (<em>Moresheth-Gath</em>) was Micah's hometown (1:1), located near the Philistine city Gath. שִׁלּוּחִים (<em>shilluchim</em>) means sending away, parting gifts, or farewell presents—the kind given to a departing...
Read full commentary →

Ellicott’s Commentary for English Readers

(14) **Give presents**—*i.e.,* thou shalt cease to give to Moresheth-gath the protection due from a husband to a wife: thou shalt give her a bill of divorce. The Hebrew word means either the presents sent *with* a daughter or the dismissal sent *to* a wife. **Achzib.**—A town on the sea-coast between Accho and Tyre. Its name means false, deceptive; it is used of a river drying up, and disappointin...
Read full commentary →

Yet will I bring an heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam the glory of Israel. inhabitant: Heb. inhabitress he: or, the glory of Israel shall, etc

View commentary (2 sources)

KJV Study Commentary

<strong>Yet will I bring an heir unto thee, O inhabitant of Mareshah</strong> (עֹד הַיֹּרֵשׁ אָבִי לָךְ יוֹשֶׁבֶת מָרֵשָׁה, <em>od hayyoresh avi lakh yoshevet Mareshah</em>). מָרֵשָׁה (<em>Mareshah</em>) was a fortified city in the Shephelah; the wordplay involves יֹרֵשׁ (<em>yoresh</em>, heir/possessor/conqueror)—God will bring a "possessor" to Possession-town. The term can mean legitimate heir o...
Read full commentary →

Ellicott’s Commentary for English Readers

(15) **Yet will I bring an heir.**—Rather, *the possessor,* one who shall take it by force—*i.e.,* Sennacherib. **Mareshah** was a city in the plain of Judah, near the prophet’s native place, Moresheth-gath. It was fortified by Rehoboam, and became the scene of Asa’s victory over the immense host of Zerah the Ethiopian. Dr. Robinson is of opinion that after its destruction the town of Eleutheropol...
Read full commentary →

Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.

View commentary (3 sources)

KJV Study Commentary

<strong>Make thee bald, and poll thee for thy delicate children</strong> (קָרְחִי וָגֹזִּי עַל־בְּנֵי תַעֲנוּגָיִךְ, <em>qorchi va-gozzi al-benei ta'anuggayikh</em>). קָרַח (<em>qarach</em>, make bald) and גָּזַז (<em>gazaz</em>, shave/poll) describe mourning customs where parents cut/shaved hair over dead children. "Delicate children" (בְּנֵי תַעֲנוּגִים, <em>benei ta'anuggim</em>) emphasizes ten...
Read full commentary →

Ellicott’s Commentary for English Readers

(16) **Make thee bald.**—Joel appeals to the land of Judah to go into deep mourning by reason of the loss of her children, slain in war or carried into captivity. The shaving of the head as a token of grief was common amongst Eastern nations, and is distinct from the idolatrous custom of cutting the hair in a peculiar shape denounced by Jeremiah (Jeremiah 9:26, margin), and forbidden by the Jewish...
Read full commentary →

Jamieson-Fausset-Brown Bible Commentary

15-17. The five thousand rods, apportioned to the city out of the twenty-five thousand square, are to be laid off in a square of four thousand five hundred, with the two hundred fifty all around for suburbs. **profane--**that is, not strictly sacred as the sacerdotal portions, but applied to secular uses.

Test Your Knowledge

Continue Your Study