Micah · Chapter 3

V. 1. 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.

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.” Præsidibus 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.

Verses 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, Ezekiel 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.

V. 2. The good-Ye who hate not only to do good, but the good which is done, and those that do it. The evil-Chuse, and delight in, both evil works and evil workers. Who pluck it off-Ye who use the flock as cruelly as the shepherd, who instead of shearing the fleece, would pluck off the skin and flesh.

Verses 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, Ezekiel 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.

V. 3. The flesh-Ye who devour the goods, and livelihood of your brethren. Break their bones-An allusion to wolves, bears, or lions, which devour the flesh, and break the bones of the defenceless lambs.

Verses 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, Ezekiel 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.

V. 4. Then-When these miseries come upon them.

Verse 4. Then shall they cry] When calamity comes upon these oppressors, they shall cry for deliverance: but they shall not be heard; because, in their unjust exactions upon the people, they went on ruthlessly, and would not hear the cry of the oppressed.

Verses 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, Ezekiel 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.

4. Such criminals Jehovah will forsake in the hour of judgment. Not hear — They will cry unto him for deliverance, but he will leave them to their terrible fate. As they would not heed the cry of the oppressed, so Jehovah will not heed them. Hide his face — In anger (compare Hosea 5:15). Then… at that time — The context leaves no doubt that these words refer to the time of judgment. Cheyne says, “We must suppose that, when Micah delivered this prophecy (of which we can have but a summary), he introduced between verses 3 and 4 a description of the ‘day of Jehovah,’ the day of just retribution.” That we have but a summary of the prophet’s message is probably true, but it is not so certain that a description of the day of Jehovah, or even a specific reference to it, was needed; the people would comprehend the prophet’s meaning without it (compare the use of “now” in Amos 6:7; Hosea 2:10).

Condemnation of the mercenary prophets, 5-8.

V. 5. That bite-When they are furnished with gifts, and well fed. Prepare war-They do them all the mischief they can.

Verse 5. That bite with their teeth] That eat to the full; that are well provided for, and as long as they are so, prophesy smooth things, and cry, Peace! i.e., Ye shall have nothing but peace and prosperity. Whereas the true prophet, “who putteth not into their mouths,” who makes no provision for their evil propensities, “they prepare war against him.” hmjlm wyl[ wvdq kiddeshu alaiu milchamah, “They sanctify a war against him.” They call on all to help them to put down a man who is speaking evil of the Lord’s people; and predicting the destruction of his temple, and Israel his inheritance.

Verse 5. Thus saith the Lord concerning the prophets — As the prophets prophesied falsely, and it was chiefly through their means that the princes bore rule, the prophet next addresses them, and lets them hear their doom; that make my people err — That lead them into mistakes, both concerning what they should do, and what God would do with them: that tell them they do well, and all shall be well with them, whereas they are in the paths of sin, and within a step of ruin. It is ill indeed 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. That bite with their teeth, and cry, Peace — Who speak smooth things, and promise peace and prosperity to the people, while they are bringing destruction upon them; or, who compliment and flatter those that will furnish them with gifts, and feed them well. And he that putteth not into their mouths — That will not entertain them at his table, and treat them with wine and strong drink; they even prepare war against him — They raise false accusations against him, as if he were an enemy to the government, and thereby bring him into trouble; or in some other way do him all the mischief they can.

5. Micah considers the mercenary prophets largely responsible for the moral and spiritual decline of the nation. Make my people err — They lead the people astray by preaching the divine favor and peace, when their message should have been one of repentance and judgment. 5b sets forth the motives determining the character of their message. That bite with their teeth, and cry, Peace — If they receive something to eat, or, in a more general sense, if by doing so they can serve their own interests, they announce, without regard for the truth, peace, that is, something that will please the hearers. The rough expression “bite with their teeth,” instead of the simple “eat,” is in perfect harmony with the strong language of verses 2, 3. He that putteth not into their mouths — He who fails to purchase their favor. Prepare war — Woe to such a one; for him they have only unpleasant things; unto him they declare the wrath of Jehovah and all sorts of calamity (see on Joel 3:9). “The satisfying or non-satisfying of their stomach determined the character of their prophecy.”

V. 6. Night-Heavy calamities. A vision-You shall no more pretend to have a vision, or dare to foretell any thing. And the sun-The hand of God shall be against them, making their sorrows the more dreadful, as darkness by the sun going down at noon.

Verse 6. Night shall be unto you] Ye shall have no spiritual light, nor will God give you any revelation of his will.

The sun shall go down over the prophets] They prospered for a while, causing the people to err; but they shall also be carried into captivity, and then the sun of their prosperity shall go down for ever, and the very day that gives light and comfort to others, shall be darkness and calamity to them.

Verses 6, 7. Therefore night shall be unto you — Darkness, uncertainty, perplexity, and heavy troubles, shall be to you prophets; that ye shall not have a vision — You shall see your predictions so fully confuted, that you shall no more pretend to have a vision, or dare to foretel any thing. And the sun shall go down over the prophets, and the day shall be dark, &c. — As they shall have no light, or revelation, from heaven; so dark days, or dismal calamities, shall overtake them, as a just punishment for their frauds and impostures. Or, if the prophet be considered as addressing the people, the meaning of the verse is, Since ye have given ear to such prophets, and rejected the true ones, the time shall come when there shall be no true vision among you, no divine counsel to direct you; but ye shall be involved in darkness and uncertainty, without knowing what course to take. Then shall the seers be ashamed, &c. — For the false pretences which they have made to the gift of prophecy; yea, they shall cover their lips — Covering the lips, or lower part of the face, was used as a sign to express being under some great affliction, or shame; for there is no answer of God — Because the answer, which they pretended to be from God, now appears not to have been from him.

Verses 6, 7 are addressed directly to the mercenary prophets, not to the “heads” of the nation. Night… dark — Figures of calamity and distress. At such time the advice of a prophet is most needed, but they will have no advice to give. Sun… day — The “sun” of prosperity will set and the “day” of judgment, which is “darkness and not light” (Amos 5:18), will dawn. Have a vision… divine — At present the mercenary prophets may claim that they receive their message in the same manner as the “true” prophets, but in the day of calamity a difference will be seen, for they will have no message with which to encourage their grief-stricken countrymen. The reason for the silence is stated in verse 7. Seers… diviners — Synonymous terms denoting the mercenary prophets, the second calling attention to the illegitimacy of their pursuit. Ashamed,… confounded — Also synonyms. They will “stand ashamed, because their own former prophecies are proved by calamity to be lies, and fresh, true prophecies fail them, because God gives no answer.” Cover their lips — Literally, beard. They will no longer venture to speak. The phrase means covering the face up to the nose, which is a sign of humiliation, shame, and mourning (Leviticus 13:45; Ezekiel 24:17). For a study of the phenomenon of “false” prophecy in Israel, see Hastings’s Dictionary of the Bible, iv, pp. 116ff. All that needs to be said here is that there were two distinct classes of false prophets: (1) The mercenary prophets, who are condemned here for their insincerity; (2) the political prophets, who may have been sincere, but who lost sight of the religious mission and destiny of the nation, and whose prophecies were determined entirely by political ambitions. In verse 8 Micah contrasts himself with the mercenary prophets. Spirit — He is animated by a higher spiritual force than they; he is under the influence of the Divine Spirit (see on Joel 2:28). Power — Authority, strength, and courage to withstand the popular clamor. Judgment — A keen moral sense that enables him to see what is right and true; he does not call evil good or black white (compare Isaiah 5:20). Might — Manliness, courage. He remains unmoved by flattery or threat, by gain or loss; he stands firmly for what he considers right and true. Hence he does and forever will, in spite of false prophets, fearlessly expose sin and apostasy.

Some commentators are inclined to omit “by the spirit” as a later gloss, on account of its peculiar position in the sentence and its grammatical construction. There may be good reason for this omission, but this would not affect the thought of the verse, since the virtues named are, in other passages, traced to the influence of the Divine Spirit (see on Joel 2:28; compare Isaiah 11:2).

Renewed condemnation of the nation’s religious and political leaders — Doom of Jerusalem, 9-12.

After the direct denunciation of the prophets, Micah sums up the sins and crimes which may be laid to the charge of nobles, priests, and prophets, and announces the utter destruction of Jerusalem.

V. 7. The seers-So called by the deceived people. Cover their lips-Mourners did thus, Ezekiel 24:17,22. So these shall mourn and pine in their shame. No answer-Because the answer they had formerly, pretended to be from God, now appears not to have been from him.

Verse 7. Shall the seers be ashamed] For the false visions of comfort and prosperity which they pretended to see.

And the diviners confounded] Who pretended to foretell future prosperity; for they themselves are now thralled in that very captivity which the true prophets foretold, and which the false prophets said should not happen.

Verses 6, 7. Therefore night shall be unto you — Darkness, uncertainty, perplexity, and heavy troubles, shall be to you prophets; that ye shall not have a vision — You shall see your predictions so fully confuted, that you shall no more pretend to have a vision, or dare to foretel any thing. And the sun shall go down over the prophets, and the day shall be dark, &c. — As they shall have no light, or revelation, from heaven; so dark days, or dismal calamities, shall overtake them, as a just punishment for their frauds and impostures. Or, if the prophet be considered as addressing the people, the meaning of the verse is, Since ye have given ear to such prophets, and rejected the true ones, the time shall come when there shall be no true vision among you, no divine counsel to direct you; but ye shall be involved in darkness and uncertainty, without knowing what course to take. Then shall the seers be ashamed, &c. — For the false pretences which they have made to the gift of prophecy; yea, they shall cover their lips — Covering the lips, or lower part of the face, was used as a sign to express being under some great affliction, or shame; for there is no answer of God — Because the answer, which they pretended to be from God, now appears not to have been from him.

Verses 6, 7 are addressed directly to the mercenary prophets, not to the “heads” of the nation. Night… dark — Figures of calamity and distress. At such time the advice of a prophet is most needed, but they will have no advice to give. Sun… day — The “sun” of prosperity will set and the “day” of judgment, which is “darkness and not light” (Amos 5:18), will dawn. Have a vision… divine — At present the mercenary prophets may claim that they receive their message in the same manner as the “true” prophets, but in the day of calamity a difference will be seen, for they will have no message with which to encourage their grief-stricken countrymen. The reason for the silence is stated in verse 7. Seers… diviners — Synonymous terms denoting the mercenary prophets, the second calling attention to the illegitimacy of their pursuit. Ashamed,… confounded — Also synonyms. They will “stand ashamed, because their own former prophecies are proved by calamity to be lies, and fresh, true prophecies fail them, because God gives no answer.” Cover their lips — Literally, beard. They will no longer venture to speak. The phrase means covering the face up to the nose, which is a sign of humiliation, shame, and mourning (Leviticus 13:45; Ezekiel 24:17). For a study of the phenomenon of “false” prophecy in Israel, see Hastings’s Dictionary of the Bible, iv, pp. 116ff. All that needs to be said here is that there were two distinct classes of false prophets: (1) The mercenary prophets, who are condemned here for their insincerity; (2) the political prophets, who may have been sincere, but who lost sight of the religious mission and destiny of the nation, and whose prophecies were determined entirely by political ambitions. In verse 8 Micah contrasts himself with the mercenary prophets. Spirit — He is animated by a higher spiritual force than they; he is under the influence of the Divine Spirit (see on Joel 2:28). Power — Authority, strength, and courage to withstand the popular clamor. Judgment — A keen moral sense that enables him to see what is right and true; he does not call evil good or black white (compare Isaiah 5:20). Might — Manliness, courage. He remains unmoved by flattery or threat, by gain or loss; he stands firmly for what he considers right and true. Hence he does and forever will, in spite of false prophets, fearlessly expose sin and apostasy.

Some commentators are inclined to omit “by the spirit” as a later gloss, on account of its peculiar position in the sentence and its grammatical construction. There may be good reason for this omission, but this would not affect the thought of the verse, since the virtues named are, in other passages, traced to the influence of the Divine Spirit (see on Joel 2:28; compare Isaiah 11:2).

Renewed condemnation of the nation’s religious and political leaders — Doom of Jerusalem, 9-12.

After the direct denunciation of the prophets, Micah sums up the sins and crimes which may be laid to the charge of nobles, priests, and prophets, and announces the utter destruction of Jerusalem.

V. 8. Power-Courage, and vivacity. Of judgment-To discern times and seasons, right from wrong. Might-Resolution.

Verse 8. But—I am full of power] Here is the character of the true prophet. He is filled, all his soul is occupied with power, jk coach, with heavenly energy; by the Spirit of the Lord, the fountain of all truth and might; and of judgment, which enables him to make a proper discernment between the precious and the vile; and of might, hrwbg geburah, prevalent power, against which vice shall not be able to prevail, and before which iniquity shall not be able to stand: but all shall fall together, and be confounded.

Verse 8. Truly I am full of power by the Spirit of the Lord — Here Micah speaks of himself by way of contrast to the false prophets, and declares that he was filled with a divine prophetic influence, and not with dainties, wine, and strong drink, like those false pretenders to prophecy; and of judgment — To discern truth from error, right from wrong, and to judge properly of times and seasons, and improve them accordingly. And of might — Of courage, constancy, and resolution to speak whatever God commands me, without being deterred from it by the fear of any one, however great, or in whatever station.

Verse 9. Hear this] An appeal similar to that in Micah 3:1.

Verses 9-11. Hear this, ye heads of the house of Jacob, &c. — This address to the great men, shows the prophet’s courage and impartiality. That abhor judgment, &c. — Who do not love to pass a right judgment in matters that come before you, because you make no advantage to yourselves by so doing; but covet to have large bribes given you, to pervert equity, and make wrong decisions. They build up Zion with blood, &c. — Who build houses with the riches gotten by violence, and by the condemnation of the innocent. The heads thereof judge for reward — The judges pass sentence, not according to the right of the case, but according as they have been bribed. The priests thereof teach for hire — The priests for the sake of lucre teach those things which are agreeable to the kings and people, and not what God hath commanded to be taught. It was the duty of the priests to instruct the people, as well as to attend upon the service of the temple; for which cause they had cities allotted to them in all parts of the land: but, not being content with that plentiful revenue which the law allowed them, they made a corrupt gain of their office. And the prophets divine for money — This is to be understood of the false prophets. Yet will they lean upon the Lord — Pretend to trust in him, and expect his favour, protection, and blessing. And say, Is not the Lord among us — As our God and our shield? None evil — Such as war, famine, and captivity, can come upon us — While we have him with us to defend and help us.

Verses 9, 10 are addressed exclusively to the “heads” and “princes” (R.V., “rulers”) of the nation, whose duty it was to administer justice. It is worthy of notice that not one word is said in condemnation of the king. This silence concerning the king may be due to the fact that the prophecy was uttered at a time when a king in sympathy with the prophetic teaching was upon the throne, namely, Hezekiah (compare Jeremiah 26:17-19; 2 Kings 18:3, 4). The “heads,” instead of administering justice, abhorred and perverted it. How they did this is stated in verse 11. The capital owed its splendor and magnificence very largely to the crimes condemned in verse

9. Blood — Blood-guiltiness (Isaiah 1:15; compare G.-K., 124n) that is, “violent conduct leading to the ruin of others.” By extortion and other illegitimate means they secured the material needed for the erection of palaces and other majestic structures. The last clause repeats the same thought for the sake of emphasis. Verse 11 contrasts the conduct of the rulers, priests, and prophets with their religious professions; and so it contains a summary of all the accusations uttered in the preceding verses, and paves the way for the announcement of doom in verse 12. Reward — Better, bribe. All the eighth century prophets find it necessary to preach against corruption of this sort (see on Amos 5:12; compare Isaiah 1:23; Micah 7:3). The priests… teach for hire — It was the duty of the priests to teach the Torah (see on Hosea 4:4ff., especially verse 6) and to give judgment in difficult legal cases; this they were to do uninfluenced by any personal consideration (Deuteronomy 17:11); but in time the priests became unfaithful, and the question of reward played an important part in the discharge of their duties. Divine for money — See on verse 5.

Lean upon Jehovah — In the face of this moral depravity rulers, priests, and prophets claimed to be entitled to the favor and protection of Jehovah. Is not Jehovah among us? — In their opinion the prophet of judgment was a fanatic, a fool; they were convinced that, since Jehovah was on their side, no evil could befall them (see introductory remarks to Amos 3:1-4:3; 3:2; 5:14). The mass of people might, perhaps, be excused for laboring under a misapprehension, but not so the leaders; they should have known that Jehovah demands holiness of heart and life rather than a painstaking ritual service.

V. 10. They-The heads and great ones enlarge, beautify, and fortify, the house in Zion, particularly the temple and the royal palace. Blood-With wealth, which they made themselves masters of by violence, taking away the life of the owners.

Verse 10. They build up Zion with blood] They might cry out loudly against that butchery practised by Pekah, king of Israel, and Pul coadjutor of Rezie, against the Jews. See on Micah 2:9. But these were by no means clear themselves; for if they strengthened the city, or decorated the temple, it was by the produce of their exactions and oppressions of the people.

I do not know a text more applicable than this to slave-dealers; or to any who have made their fortunes by such wrongs as affect the life of man; especially the former, who by the gains of this diabolic traffic have built houses, &c.; for, following up the prophet’s metaphor, the timbers, &c., are the bones of the hapless Africans; and the mortar, the blood of the defenceless progeny of Ham. What an account must all those who have any hand in or profit from this detestable, degrading, and inhuman traffic, give to Him who will shortly judge the quick and dead!

Verses 9-11. Hear this, ye heads of the house of Jacob, &c. — This address to the great men, shows the prophet’s courage and impartiality. That abhor judgment, &c. — Who do not love to pass a right judgment in matters that come before you, because you make no advantage to yourselves by so doing; but covet to have large bribes given you, to pervert equity, and make wrong decisions. They build up Zion with blood, &c. — Who build houses with the riches gotten by violence, and by the condemnation of the innocent. The heads thereof judge for reward — The judges pass sentence, not according to the right of the case, but according as they have been bribed. The priests thereof teach for hire — The priests for the sake of lucre teach those things which are agreeable to the kings and people, and not what God hath commanded to be taught. It was the duty of the priests to instruct the people, as well as to attend upon the service of the temple; for which cause they had cities allotted to them in all parts of the land: but, not being content with that plentiful revenue which the law allowed them, they made a corrupt gain of their office. And the prophets divine for money — This is to be understood of the false prophets. Yet will they lean upon the Lord — Pretend to trust in him, and expect his favour, protection, and blessing. And say, Is not the Lord among us — As our God and our shield? None evil — Such as war, famine, and captivity, can come upon us — While we have him with us to defend and help us.

Verse 10. They build up Zion with blood. The Chaldaic reads, they build up the houses of Zion with blood. They oppress the poor to a premature death, in order to build their town and country houses, their villas and mansions.

Verses 9, 10 are addressed exclusively to the “heads” and “princes” (R.V., “rulers”) of the nation, whose duty it was to administer justice. It is worthy of notice that not one word is said in condemnation of the king. This silence concerning the king may be due to the fact that the prophecy was uttered at a time when a king in sympathy with the prophetic teaching was upon the throne, namely, Hezekiah (compare Jeremiah 26:17-19; 2 Kings 18:3, 4). The “heads,” instead of administering justice, abhorred and perverted it. How they did this is stated in verse 11. The capital owed its splendor and magnificence very largely to the crimes condemned in verse

9. Blood — Blood-guiltiness (Isaiah 1:15; compare G.-K., 124n) that is, “violent conduct leading to the ruin of others.” By extortion and other illegitimate means they secured the material needed for the erection of palaces and other majestic structures. The last clause repeats the same thought for the sake of emphasis. Verse 11 contrasts the conduct of the rulers, priests, and prophets with their religious professions; and so it contains a summary of all the accusations uttered in the preceding verses, and paves the way for the announcement of doom in verse 12. Reward — Better, bribe. All the eighth century prophets find it necessary to preach against corruption of this sort (see on Amos 5:12; compare Isaiah 1:23; Micah 7:3). The priests… teach for hire — It was the duty of the priests to teach the Torah (see on Hosea 4:4ff., especially verse 6) and to give judgment in difficult legal cases; this they were to do uninfluenced by any personal consideration (Deuteronomy 17:11); but in time the priests became unfaithful, and the question of reward played an important part in the discharge of their duties. Divine for money — See on verse 5.

Lean upon Jehovah — In the face of this moral depravity rulers, priests, and prophets claimed to be entitled to the favor and protection of Jehovah. Is not Jehovah among us? — In their opinion the prophet of judgment was a fanatic, a fool; they were convinced that, since Jehovah was on their side, no evil could befall them (see introductory remarks to Amos 3:1-4:3; 3:2; 5:14). The mass of people might, perhaps, be excused for laboring under a misapprehension, but not so the leaders; they should have known that Jehovah demands holiness of heart and life rather than a painstaking ritual service.

V. 11. Lean-Pretend to trust in him. Among us-As our God and our shield.

Verse 11. The heads thereof judge for reward] This does not apply to the regular law officers, who have their proper salaries for giving up their whole time and attention to the conscientious discharge of the duties of their office; but to those who take a reward, who take BRIBES, for the perversion of justice; who will decide in favour of those from whom they get the greatest reward.

The prophets—divine for money] These are evidently the false prophets; for none, professing to be sent by God, used any kind of divination. Yet will they lean upon the Lord] They will prescribe fasts and public thanksgivings, while not one sin is repented of or forsaken, and not one public grievance is redressed.

Is not the Lord among us?] Here is his temple, here are his ordinances, and here are his people. Will he leave these? Yes, he will abandon the whole, because all are polluted.

Verses 9-11. Hear this, ye heads of the house of Jacob, &c. — This address to the great men, shows the prophet’s courage and impartiality. That abhor judgment, &c. — Who do not love to pass a right judgment in matters that come before you, because you make no advantage to yourselves by so doing; but covet to have large bribes given you, to pervert equity, and make wrong decisions. They build up Zion with blood, &c. — Who build houses with the riches gotten by violence, and by the condemnation of the innocent. The heads thereof judge for reward — The judges pass sentence, not according to the right of the case, but according as they have been bribed. The priests thereof teach for hire — The priests for the sake of lucre teach those things which are agreeable to the kings and people, and not what God hath commanded to be taught. It was the duty of the priests to instruct the people, as well as to attend upon the service of the temple; for which cause they had cities allotted to them in all parts of the land: but, not being content with that plentiful revenue which the law allowed them, they made a corrupt gain of their office. And the prophets divine for money — This is to be understood of the false prophets. Yet will they lean upon the Lord — Pretend to trust in him, and expect his favour, protection, and blessing. And say, Is not the Lord among us — As our God and our shield? None evil — Such as war, famine, and captivity, can come upon us — While we have him with us to defend and help us.

V. 12. For your sake-Because of your sins. The mountain-The mountain, on which the temple stood. This is that passage, which is quoted, Jeremiah 26:18, which Hezekiah and his princes took well: yea, they repented and so the execution of it did not come in their days.

Verse 12. Therefore shall Zion—be ploughed as a field] It shall undergo a variety of reverses and sackages, till at last there shall not be one stone left on the top of another, that shall not be pulled down; and then a plough shall be drawn along the site of the walls, to signify an irreparable and endless destruction. Of this ancient custom Horace speaks, Odar. lib. i., Od. 16, ver. 18.

Altis urbibus ultimæ

Stetere causæ cur perirent

Funditus, imprimeretque muris

Hostile aratrum exercitus insolens

“From hence proud cities date their utter falls;

When, insolent in ruin, o’er their walls

The wrathful soldier drags the hostile plough,

That haughty mark of total overthrow.”

FRANCIS.

Thus did the Romans treat Jerusalem when it was taken by Titus. Turnus Rufus, or as he is called by St. Jerome, Titus Arinius Rufus, or Terentius Rufus, according to Josephus, caused a plough to be drawn over all the courts of the temple to signify that it should never be rebuilt, and the place only serve for agricultural purposes. See Clarke’s note on “Matthew 24:2”. Thus Jerusalem became heaps, an indiscriminate mass of ruins and rubbish; and the mountain of the house, Mount Moriah, on which the temple stood, became so much neglected after the total destruction of the temple, that it soon resembled the high places of the forest. What is said here may apply also, as before hinted, to the ruin of the temple by Nebuchadnezzar in the last year of the reign of Zedekiah, the last king of the Jews.

As the Masoretes, in their division of the Bible, reckon the twelve minor prophets but as one book, they mark this verse, (Micah 3:12,) the MIDDLE verse of these prophets.

MICAH

Verse 12. Therefore shall Zion for your sake — That is, because of your transgressions, ye judges, priests, and prophets; be ploughed as a field — “There is nothing which hinders us from referring this prophecy to the first destruction of Jerusalem: for though the foundations of the walls were left, yet a great number of houses within the city were overturned, as well by the Chaldeans as by the Jews themselves; who possibly used the materials to repair the breaches made in the walls during the long siege they underwent; when there could be no wonder if many places were ploughed as a field, for the purposes of corn, which before were gardens and houses: see 1 Mac. 4:38. The prophecy, however, may have a further respect to the total destruction of Jerusalem when Terentius Rufus, by the order of Titus, ploughed up the very foundations of it.” See Houbigant and Calmet. And Jerusalem shall become heaps — The word heaps alludes to the heaps of stones laid up together in fields newly ploughed. And the mountain of the house — That is, of the Lord’s house; as the high places of the forest — The place where the temple stood, which was upon mount Moriah, shall be overrun with grass and shrubs, like mountains situated in a forest. This is that passage, quoted Jeremiah 26:18, which Hezekiah and his princes took in good part, yea, it seems, they believed and laid it to heart, in consequence whereof they repented, and so the execution of it did not come in their days.

Ver. 12. Therefore shall Zion for your sake be plowed as a field. This is a memorable prediction, one that Jeremiah alleged in self-defence: chap. 26:18. Josephus, a spectator of the burning of the temple, says, it was burned on the tenth day of the fifth month. The Romans entered it on the seventh day, and on the eighth put fire to the cloisters, or porches. On the ninth day, Titus called a council of war, and by three voices carried his motion, that the temple should be spared. Alas, on that day, a fresh commotion happening among the jews, a soldier in the evening carried the fire into the temple, which continued burning all the night, and all the tenth day till sunset. This happened on the same day that the Chaldeans had burned and desolated the city. The Jews therefore regard that as an unlucky day, for the wicked Turnus Rufus on that very day caused the plowshare to pass over the scite of the temple, and places adjacent, and literally fulfilled this prediction of Micah.—Dr. Lightfoot. Vide Talmud in Taanith per 4. Halac. 6. Maimonides in Taanith per 5.

Joh. Heinrich Mayr, the German traveller, says, that David’s palace, now converted into a fortress, stands outside of the present Jerusalem, and is very elevated. Our Dr. Richardson adds, that in one part of Zion “he saw barley growing.” By consequence, the sentence of the plowshare is not yet removed.

12. The inevitable results of such criminal folly must be severe judgment. Zion… Jerusalem… mountain of the house — The three names might denote three distinct sections of the capital: Zion, the southeast spur of Mount Ophel, the ancient Jebusite stronghold, including the royal palaces; the mountain of the house, the temple area; Jerusalem, the city proper; or they might be understood as synonymous expressions, each denoting the entire city, the three expressions being used to make possible the use of several verbs; such usage would emphasize the completeness of the destruction. Whichever of these two interpretations one may accept, there can be no doubt that the prophet means to foretell the utter destruction of Jerusalem. It will fall into ruin and will be plowed like a field; even the temple mount will be forsaken and will be turned into jungle. Concerning the fulfillment of this prophecy, Stanley says: “The destruction which was then threatened has never been completely fulfilled. Part of the southeast portion of the city has for several centuries been arable land, but the rest has always been within the walls. In the Maccabean wars (1 Macc. 4:38) the temple courts were overgrown with shrubs, but this has never been the case since.” With this prophecy compare Isaiah 32:13, 14. The utterance of Micah is quoted in Jeremiah 26:18, in defense of Jeremiah, who was accused of blasphemy because he predicted a similar destruction of Jerusalem.