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

Places in This Chapter

Egypt(Region)Gilgal 1(Settlement)Jerusalem(Settlement)Moab 1(Region)Shittim(Campsite)

King James Version

Micah 6

16 verses with commentary

The Lord's Case Against Israel

1

Hear ye now what the LORD saith; Arise, contend thou before the mountains, and let the hills hear thy voice. before: or, with

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KJV Study Commentary

<strong>Hear ye now what the LORD saith; Arise, contend thou before the mountains, and let the hills hear thy voice.</strong> This verse opens God's covenant lawsuit (<em>rib</em>) against Israel. The imperative "hear" demands attention. "Contend" uses legal terminology for bringing a lawsuit—God formally charges His people with covenant violation. The mountains and hills serve as witnesses, recal...

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Ellicott’s Commentary for English Readers

VI. (1) **Hear ye now what the Lord saith.**—The third portion of Micah’s prophecy opens with a solemn appeal to Nature to hear the Lord pleading with His people. A similar summons is found in Deuteronomy 32:1 : “Give ear, O ye heavens, and hear, O earth, the words of my mouth.”

Jamieson-Fausset-Brown Bible Commentary

**10. There is not a man ... that can show--**God makes the heathen out of their own mouth, condemn their impotent pretensions to supernatural knowledge, in order to bring out in brighter contrast His power to reveal secrets to His servants, though but "men upon the earth" (compare Da 2:22, 23). **therefore, &c.--**that is, If such things could be done by men, other absolute princes would ha...

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2

Hear ye, O mountains, the LORD'S controversy, and ye strong foundations of the earth: for the LORD hath a controversy with his people, and he will plead with Israel.

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KJV Study Commentary

<strong>Hear ye, O mountains, the LORD's controversy, and ye strong foundations of the earth: for the LORD hath a controversy with his people, and he will plead with Israel.</strong> The repetition "hear ye" emphasizes urgency. "Mountains" and "strong foundations" represent creation's most stable elements. "Controversy" establishes the judicial nature of God's address.<br><br>"For the LORD hath a ...

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Jamieson-Fausset-Brown Bible Commentary

**11. gods, whose dwelling is not with flesh--**answering to "no man upon the earth"; for there were, in their belief, "men in heaven," namely, men deified; for example, Nimrod. The supreme gods are referred to here, who alone, in the Chaldean view, could solve the difficulty, but who do not communicate with men. The inferior gods, intermediate between men and the supreme gods, are unable to solve...

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3

O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.

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KJV Study Commentary

<strong>O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.</strong> God's covenant lawsuit (<em>rib</em>) shifts from accusation to heart-wrenching appeal. The vocative "O my people" (עַמִּי, <em>ammi</em>) emphasizes covenant relationship—not "you people" but "<em>My</em> people," possessive and intimate. Despite their rebellion, God claims them. The que...

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Jamieson-Fausset-Brown Bible Commentary

12-13. Daniel and his companions do not seem to have been actually numbered among the Magi or Chaldeans, and so were not summoned before the king. Providence ordered it so that all mere human wisdom should be shown vain before His divine power, through His servant, was put forth. Da 2:24 shows that the decree for slaying the wise men had not been actually executed when Daniel interposed.

4

For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.

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KJV Study Commentary

<strong>For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.</strong> God's defense begins with the Exodus—Israel's foundational redemptive event. "I brought thee up" (הֶעֱלִתִיךָ, <em>he'elitikha</em>) uses עָלָה (<em>alah</em>), meaning to ascend, go up—geographically from Egypt and spiritually from bonda...

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Ellicott’s Commentary for English Readers

(4) **For I brought thee up.**—There seems a pause intended; but Israel, abashed, remains silent. So the Lord continues to plead: “Thou dost not testify against me? No; for I showed thee the greatest mercies: I redeemed thee out of Egypt, the house of bondage.” Moses, Aaron, and Miriam are mentioned as the three great members of the family to whom it was committed to carry out the Divine decree.

Jamieson-Fausset-Brown Bible Commentary

12-13. Daniel and his companions do not seem to have been actually numbered among the Magi or Chaldeans, and so were not summoned before the king. Providence ordered it so that all mere human wisdom should be shown vain before His divine power, through His servant, was put forth. Da 2:24 shows that the decree for slaying the wise men had not been actually executed when Daniel interposed.

5

O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD.

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KJV Study Commentary

<strong>O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD.</strong> God commands Israel to "remember" (זְכָר־נָא, <em>zekhor-na</em>)—the imperative with emphatic particle נָא (<em>na</em>, "now, please") urges immediate recollection. What should they remember? Balak's c...

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Ellicott’s Commentary for English Readers

(5) **What Balaam the son of Beor answered.**—This incident is adduced in the “pleading” as a signal instance of the controlling power of God, exercised in an unmistakable manner in behalf of the Israelites. Balaam was constrained to bless when he had the highest conceivable motive to curse the Israelites. He apologised for this involuntary action on his part to Balak. There is no more conclusive ...

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Jamieson-Fausset-Brown Bible Commentary

**14. captain of the king's guard--**commanding the executioners (Margin; and Ge 37:36, Margin).

What the Lord Requires

6

Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? of a: Heb. sons of a year?

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KJV Study Commentary

<strong>Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?</strong> Following God's recital of His gracious acts (v. 3-5), Micah voices Israel's response—but it's tragically misguided. "Wherewith shall I come" (בַּמָּה אֲקַדֵּם, <em>bammah aqaddem</em>) asks what offering will satisfy God. "Bow myself...

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Ellicott’s Commentary for English Readers

(6) **Wherewith shall I come** . . .?*—*This has been taken by some commentators as Balak’s question to Balaam, who gives his reply in Micah 6:8. Dean Stanley writes, after his picturesque manner, of “the short dialogue preserved, not by the Mosaic historian, but by the Prophet Micah, which at once exhibits the agony of the king and the lofty conceptions of the great Seer” (*Jewish Church,* Lect. ...

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Jamieson-Fausset-Brown Bible Commentary

**15. Why is the decree so hasty--**Why were not all of us consulted before the decree for the execution of all was issued? **the thing--**the agitation of the king as to his dream, and his abortive consultation of the Chaldeans. It is plain from this that Daniel was till now ignorant of the whole matter.

7

Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? body: Heb. belly

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KJV Study Commentary

<strong>Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?</strong> The hypothetical offerings escalate to absurdity, exposing the bankruptcy of works-righteousness. "Thousands of rams" (בְּאַלְפֵי אֵילִים, <em>be-alfei eilim</em>) and "ten thousands of rivers of oil" ...

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Ellicott’s Commentary for English Readers

(7) **The fruit of my body.**—Will God require the sacrifice of such a precious possession, as Isaac was to Abraham, to atone for my wrong-doing? There may possibly be an allusion to human sacrifices, such as Ahaz offered to Molech, or to the act of Mesha, King of Moab, who “took his eldest son, that should have reigned in his stead, and offered him up for a burnt offering upon the wall.”

Jamieson-Fausset-Brown Bible Commentary

**16. Daniel went in--**perhaps not in person, but by the mediation of some courtier who had access to the king. His first direct interview seems to have been Da 2:25 [Barnes]. **time--**The king granted "time" to Daniel, though he would not do so to the Chaldeans because they betrayed their lying purpose by requiring him to tell the dream, which Daniel did not. Providence doubtless influenced h...

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8

He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? walk: Heb. humble thyself to walk

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KJV Study Commentary

This verse stands as one of Scripture's most concise summaries of genuine religion. Following verses 6-7 where Micah sarcastically describes escalating but worthless offerings (thousands of rams, rivers of oil, even child sacrifice), verse 8 cuts through religious pretense to essential requirements. "He hath shewed thee, O man, what is good" (higgid lekha adam mah-tov) declares God has already rev...

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Ellicott’s Commentary for English Readers

(8) **To do justly** . . .—God “setteth more by mercy than by sacrifice.” So also in Ecclesiastes: “Let us hear the conclusion of the whole matter. Fear God and keep His commandments, for this is the whole of man.”

Jamieson-Fausset-Brown Bible Commentary

17. Here appears the reason why Daniel sought "time" (Da 2:16), namely he wished to engage his friends to join him in prayer to God to reveal the dream to him.

9

The LORD'S voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it. the man: or, thy name shall see that which is

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KJV Study Commentary

<strong>The LORD'S voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it.</strong> Following Micah 6:1-8's covenant lawsuit, God now addresses Jerusalem directly. <strong>"The LORD'S voice crieth unto the city"</strong> (קוֹל יְהוָה לָעִיר יִקְרָא, <em>kol Yahweh la-ir yikra</em>) announces divine proclamation to urban centers—places of co...

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Ellicott’s Commentary for English Readers

(9) **Unto the city**—*i.e.*, Jerusalem, the metropolis of the wealth and sinfulness of Judah. **The man of wisdom shall see thy name**—*i.e.,* will regard it. The sentence may be thrown in parenthetically, as in the warning, “Whoso readeth, let him understand.” And he will perceive the hand of God in the visitations for sin.

Jamieson-Fausset-Brown Bible Commentary

18. An illustration of the power of united prayer (Mt 18:19). The same instrumentality rescued Peter from his peril (Ac 12:5-12).

Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? Are: or, Is there yet unto every man an house of the, etc scant: Heb. measure of leanness

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KJV Study Commentary

<strong>Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable?</strong> God's rhetorical question exposes ongoing corruption. <strong>"Treasures of wickedness"</strong> (אוֹצְרוֹת רֶשַׁע, <em>otzrot resha</em>) are wealth acquired through injustice—fraud, exploitation, theft. <strong>"The house of the wicked"</strong> (בֵּית רָשָׁע, <em>beit...

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Ellicott’s Commentary for English Readers

(10) **The scant measure.**—Literally, *the hateful ephah of leanness*—*i.e.*, less than it should be. The Jews were much addicted to the falsification of weights and measures. They made “the ephah small, and the shekel great, falsifying the balances by deceit” (Amos 8:5).

Jamieson-Fausset-Brown Bible Commentary

**19. revealed ... in ... night vision--**(Job 33:15, 16).

Shall I count them pure with the wicked balances, and with the bag of deceitful weights? count: or, be pure with, etc

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KJV Study Commentary

<strong>Shall I count them pure with the wicked balances, and with the bag of deceitful weights?</strong> God's rhetorical question demands answer: Can I consider people righteous when they use <strong>"wicked balances"</strong> (מֹאזְנֵי רֶשַׁע, <em>oznei resha</em>)? Obviously not. <strong>"Wicked balances"</strong> are fraudulent scales rigged to cheat customers. <strong>"The bag of deceitful w...

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Ellicott’s Commentary for English Readers

(11) **Shall I count them pure**?—Rather, *Can I be innocent with the deceitful balances?* The enactments about weights were very stringently expressed in the Law, both affirmatively and negatively: *e.g.,* in Leviticus 19:35-36, “Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin, shall ye have.” And, “thou ...

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Jamieson-Fausset-Brown Bible Commentary

**20. answered--**responded to God's goodness by praises. **name of God--**God in His revelation of Himself by acts of love, "wisdom, and might" (Jr 32:19).

For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.

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KJV Study Commentary

<strong>For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.</strong> This verse specifies Jerusalem's corruption. <strong>"The rich men"</strong> (עֲשִׁירֶיהָ, <em>ashireha</em>) are the wealthy elite—merchants, landowners, rulers. They are <strong>"full of violence"</strong> (מָלְאוּ חָמָס, <em>male'u chamas</e...

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Ellicott’s Commentary for English Readers

(12) **The rich men thereof**—*i.e.*, of the city. The sins of spoliation and fraud were practised by men who had not even the pitiable excuse of poverty and distress.

Jamieson-Fausset-Brown Bible Commentary

**21. changeth ... times ... seasons--**"He herein gives a general preparatory intimation, that the dream of Nebuchadnezzar is concerning the changes and successions of kingdoms" [Jerome]. The "times" are the phases and periods of duration of empires (compare Da 7:25; 1Ch 12:32; 29:30); the "seasons" the fitting times for their culmination, decline, and fall (Ec 3:1; Ac 1:7; 1Th 5:1). The vicissit...

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Therefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins.

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KJV Study Commentary

<strong>Therefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins.</strong> Having catalogued Jerusalem's economic injustice and pervasive lying (v. 9-12), God announces judgment. <strong>"Therefore"</strong> (וְגַם־אֲנִי, <em>ve-gam-ani</em>)—literally "and also I"—emphasizes divine response to human sin. <strong>"I will make thee sick"</strong> (הֶחֱלֵיתִי...

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Jamieson-Fausset-Brown Bible Commentary

**22. revealeth--**(Job 12:22). So spiritually (Ep 1:17, 18). **knoweth what is in ... darkness--**(Psa 139:11, 12; He 4:13). **light ... him--**(Jas 1:17; 1Jo 1:4). Apocalypse (or "revelation") signifies a divine, prophecy a human, activity. Compare 1Co 14:6, where the two are distinguished. The prophet is connected with the outer world, addressing to the congregation the words with which the...

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Thou shalt eat, but not be satisfied; and thy casting down shall be in the midst of thee; and thou shalt take hold, but shalt not deliver; and that which thou deliverest will I give up to the sword.

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KJV Study Commentary

<strong>Thou shalt eat, but not be satisfied; and thy casting down shall be in the midst of thee.</strong> God details covenant curses. <strong>"Thou shalt eat, but not be satisfied"</strong> (תֹּאכַל וְלֹא תִשְׂבָּע, <em>tokhal ve-lo tisba</em>) describes frustration—consuming food without satiation. This echoes Leviticus 26:26: "Ye shall eat, and not be satisfied." Haggai 1:6 applies it to post-...

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Ellicott’s Commentary for English Readers

(14) **Thy casting down.**—The Hebrew word is found only in this passage. It comes from an unused root, meaning to be void, empty. Hence it may be translated *hunger.* **Thou shalt take hold.**—Thou shalt collect thy property for flight, to save it from the enemy; but in vain: it shall be captured.

Jamieson-Fausset-Brown Bible Commentary

**23. thee ... thee--**He ascribes all the glory to God. **God of my fathers--**Thou hast shown Thyself the same God of grace to me, a captive exile, as Thou didst to Israel of old and this on account of the covenant made with our "fathers" (Lu 1:54, 55; compare Psa 106:45). **given me wisdom and might--**Thou being the fountain of both; referring to Da 2:20. Whatever wise ability I have to st...

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Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.

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KJV Study Commentary

<strong>Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.</strong> God continues describing covenant curses—futile labor. <strong>"Thou shalt sow, but thou shalt not reap"</strong> echoes Deuteronomy 28:30-33: "Thou shalt betroth a wife, and another man shall lie with her...thou shalt plant a vin...

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Ellicott’s Commentary for English Readers

(15) **Thou shalt tread the olives**—*i.e.*, as wheat upon the threshing-floor. Oil was regarded as indispensable for personal comfort. In Jotham’s parable of the trees in council about the choice of a king, the olive-tree was regarded first in estimation, before even the vine and fig-tree.

Jamieson-Fausset-Brown Bible Commentary

**24. Therefore--**because of having received the divine communication. **bring me in before the king--**implying that he had not previously been in person before the king (see on Da 2:16).

For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people. For the: or, For he doth much keep the, etc desolation: or, astonishment

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KJV Study Commentary

<strong>For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels.</strong> God identifies the root cause: emulating wicked kings. <strong>"The statutes of Omri"</strong> (חֻקּוֹת עָמְרִי, <em>chukkot Omri</em>) refers to policies established by King Omri (885-874 BC), who "wrought evil in the eyes of the LORD, and did worse than all that were before ...

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Ellicott’s Commentary for English Readers

(16) **The statutes of Omri.**—The people of Judah, instead of keeping the commandments of the Lord diligently, adopted the statutes of the house of Omri, the founder of the idolatrous dynasty of Ahab. They reproduced the sins of the northern kingdom, and their conduct was aggravated by the advantages vouchsafed to them. The greatness of their reproach should therefore be in proportion to the grea...

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Jamieson-Fausset-Brown Bible Commentary

**25. I have found a man--**Like all courtiers, in announcing agreeable tidings, he ascribes the merit of the discovery to himself [Jerome]. So far from it being a discrepancy, that he says nothing of the previous understanding between him and Daniel, or of Daniel's application to the king (Da 2:15, 16), it is just what we should expect. Arioch would not dare to tell an absolute despot that he had...

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