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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Micah 1:1–7. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A general account of this prophet and his prophecy, Mic 1:1. This is prefixed for the satisfaction of all that read and hear the prophecy of this book, who will give the more credit to it when they know the author and his authority. 1. The prophecy is the word of the Lord; it is a divine revelation. Note, What is written in the Bible, and what is preached by the ministers of Christ according to what is written there, must be heard and received, not as the word of dying men, which we may be judges of, but as the word of the living God, which we must be judged by, for so it is. This word of the Lord came to the prophet, came plainly, came powerfully, came in a preventing way, and he saw it, saw the vision in which it was conveyed to him, saw the things themselves which he foretold, with as much clearness and certainty as if they had been already accomplished. 2. The prophet is Micah the Morasthite; his name Micah is a contraction of Micaiah, the name of a prophet some ages before (in Ahab's time, Kg1 22:8); his surname, the Morasthite, signifies that he was born, or lived, at Moresheth, which is mentioned here (Mic 1:14), or Mareshah, which is mentioned Mic 1:15, and Jos 15:44. The place of his abode is mentioned, that any one might enquire in that place, at that time, and might find there was, or had been, such a one there, who was generally reputed to be a prophet. 3. The date of his prophecy is in the reigns of three kings of Judah - Jotham, Ahaz, and Hezekiah. Ahaz was one of the worst of Judah's kings, and Hezekiah one of the best; such variety of times pass over God's ministers, times that frown and times that smile, to each of which they must study to accommodate themselves, and to arm themselves against the temptations of both. The promises and threatenings of this book are interwoven, by which it appears that even in the wicked reign he preached comfort, and said to the righteous then that it should be well with them; and that in the pious reign he preached conviction, and said to the wicked then that it should be ill with them; for, however the times change, the word of the Lord is still the same. 4. The parties concerned in this prophecy; it is concerning Samaria and Jerusalem, the head cities of the two kingdoms of Israel and Judah, under the influence of which the kingdoms themselves were. Though the ten tribes have deserted the houses both of David and Aaron, yet God is pleased to send prophets to them.
II.A very solemn introduction to the following prophecy (Mic 1:2), in which,
1.The people are summoned to draw near and give their attendance, as upon a court of judicature: Hear, all you people, Note, Where God has a mouth to speak we must have an ear to hear; we all must, for we are all concerned in what is delivered. "Hear, you people" (all of them, so the margin reads it), "all you that are now within hearing, and all others that hear it at second hand." It is an unusual construction; but those words with which Micah begins his prophecy are the very same in the original with those wherewith Micaiah ended his, Kg1 22:28.
2.The earth is called upon, with all that therein is, to hear what the prophet has to say: Hearken, O earth! The earth shall be made to shake under the stroke and weight of the judgments coming; sooner will the earth hear than this stupid senseless people; but God will be heard when he pleads. If the church, and those in it, will not hear, the earth, and those in it, shall, and shame them.
3.God himself is appealed to, and his omniscience, power, and justice, are vouched in testimony against this people: "Let the Lord God be witness against you, a witness that you had fair warning given you, that your prophets did their duty faithfully as watchmen, but you would not take the warning; let the accomplishment of the prophecy be a witness against your contempt and disbelief of it, and prove, to your conviction and confusion, that it was the word of God, and no word of his shall fall to the ground." Note, God himself will be a witness, by the judgments of his hand, against those that would not receive his testimony in the judgments of his mouth. He will be a witness from his holy temple in heaven, when he comes down to execute judgment (Mic 1:3) against those that turned a deaf ear to his oracles, wherein he witnessed to them, out of his holy temple at Jerusalem.
III.A terrible prediction of destroying judgments which should come upon Judah and Israel, which had its accomplishment soon after in Israel, and at length in Judah; for it is foretold,
1.That God himself will appear against them, Mic 1:3. They boasted of themselves and their relation to God, as if that would secure them; but, though God never deceives the faith of the upright, he will disappoint the presumption of the hypocrites, for, behold, the Lord comes forth out of his place, quits his mercy-seat, where they thought they had him fast, and prepares his throne for judgment; his glory departs, for they drive it from them. God's way towards this people had long been a way of mercy, but now he changes his way, he comes out of his place, and will come down. He had seemed to retire, as one regardless of what was done, but now he will show himself, he will rend the heavens, and will come down, not as sometimes, in surprising mercies, but in surprising judgments, to do things not for them, but against them, which they looked not for, Isa 64:1; Isa 26:21.
2.That when the Creator appears against them it shall be in vain for any creature to appear for them. He will tread with contempt and disdain upon the high places of the earth, upon all the powers that are advanced in competition with him or in opposition to him; and he will so tread upon them as to tread them down and level them. High places, set up for the worship of idols or for military fortifications, shall all be trodden down and trampled into the dust. Do men trust to the height and strength of the mountains and rocks, as if they were sufficient to bear up their hopes and bear off their fears? They shall be molten under him, melted down as wax before the fire, Psa 68:2. Do they trust to the fruitfulness of the valleys, and their products? They shall be cleft, or rent, with those fiery streams that shall come pouring down from the mountains when they are melted. They shall be ploughed and washed away as the ground is by the waters that are poured down a steep place. God is said to cleave the earth with rivers, Hab 3:9. Neither men of high degree, as the mountains, nor men of low degree, as the valleys, shall be able to secure either themselves or the land from judgments of God, when they are sent with commission to lay all waste, and, like a sweeping rain, to leave no food, Pro 28:3. This is applied particularly to the head city of Israel, which they hoped would be a protection to the kingdom (Mic 1:6.) I will make Samaria, that is now a rich and populous city, as a heap of the field, as a heap of dung laid there to be spread, or as a heap of stones gathered together to be carried away, and as plantings of a vineyard, as hillocks of earth raised to plant vines in. God will make of that city a heap, of that defenced city a ruin, Isa 25:2. Their altars had been as heaps in the furrows of the fields (Hos 12:11) and now their houses shall be so, as ruinous heaps. The stones of the city are poured down into the valley by the fury of the conqueror, who will thus be revenged on those walls that so long held out against him. They shall be quite pulled down, so that the very foundations shall be discovered, that had been covered by the superstructure; and not one stone shall be left upon another.
IV.A charge of sin upon them, as the procuring cause of these desolating judgments (Mic 1:5):
For the transgression of Jacob is all this. If it be asked, "Why is God so angry, and why are Jacob and Israel thus brought to ruin by his anger?" the answer is ready: Sin has done all the mischief; sin has laid all waste; all the calamities of Jacob and Israel are owing to their transgressions; if they had not gone away from God, he would never have appeared thus against them. Note, External privileges and professions will not secure a sinful people from the judgments of God. If sin be found in the house of Israel, if Jacob be guilty of transgression and rebellion, God will not spare them; no, he will punish them first, for their sins are of all others most provoking to him, for they are most reproaching. But it is asked, What is the transgression of Jacob? Note, When we feel the smart of sin it concerns us to enquire what the sin is which we smart for, that we may particularly war against that which wars against us. And what is it?
1.It is idolatry; it is the high places; that is the transgression, the great transgression which reigns in Israel; that is spiritual whoredom, the violation of the marriage-covenant, which merits a divorce. Even the high places of Judah, though not so bad as the transgression of Jacob, were yet offensive enough to God, and a remaining blemish upon some of the good reigns. Howbeit the high places were not taken away.
2.It is the idolatry of Samaria and Jerusalem, the royal cities of those two kingdoms. These were the most populous places, and where there were most people there was most wickedness, and they made one another worse. These were the most pompous places; there men lived most in wealth and pleasure, and they forgot God. These were the places that had the greatest influence upon the country, by authority and example; so that from them idolatry and profaneness went forth throughout all the land, Jer 23:15. Note, Spiritual distempers are most contagious in persons and places that are most conspicuous. If the head city of a kingdom, or the chief family in a parish, be vicious and profane, many will follow their pernicious ways, and write after a bad copy when great ones set it for them. The vices of leaders and rulers are leading ruling vices, and therefore shall be surely and sorely punished. Those have a great deal to answer for indeed that not only sin, but make Israel to sin. Those must expect to be made examples that have been examples of wickedness. If the transgression of Jacob is Samaria, therefore shall Samaria become a heap. Let the ringleaders in sin hear this and fear.
V.The punishment made to answer the sin, in the particular destruction of the idols, Mic 1:7.
1.The gods they worshipped shall be destroyed: The graven images shall be beaten to pieces by the army of the Assyrians, and all the idols shall be laid desolate. Samaria and her idols were ruined together by Sennacherib (Isa 10:11), and their gods cast into the fire, for they were no gods (Isa 37:19); and this was the Lord's doing: I will lay the idols desolate. Note, If the law of God prevail not to make men in authority destroy idols, God will take the work into his own hands, and will do it himself.
2.The gifts that passed between them and their gods shall be destroyed; for all the hires thereof shall be burnt with fire, which may be meant either of the presents they made to their idols for the replenishing of their altars, and the adorning of their statues and temples (these shall become a prey to the victorious army, which shall rifle not only private houses, but the houses of their gods), or of the corn, and wine, and oil, which they called the rewards, or hires, which their idols, their lovers, gave them (Hos 2:12); these shall be taken from them by him whom (by ascribing them to their dear idols) they had defrauded of the honour due to him. Note, That cannot prosper by which men either are hired to sin or hire others to sin; for the wages of sin will be death. She gathered it of the hire of the harlot, and it shall return to the hire of a harlot. They enriched themselves by their leagues with the idolatrous nations, who gave them advantages, to court them into the service of their idols, and their idols' temples were enriched with gifts by those who went a whoring after them. And all this wealth shall become a prey to the idolatrous nations, and so be the hire of a harlot again, wages to an army of idolaters, who shall take it as a reward given them by their gods. It shall be a present to king Jareb, Hos 10:6. What they gave to their idols, and what they thought they got by them, shall be as the hire of a harlot; the curse of God shall be upon it, and it shall never prosper, nor do them any good. It is common that what is squeezed out by one lust is squandered away upon another.
Historical interpretation
Fourteen Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Let us first consider what Micah signifies in Latin. It means 'Who is from God' or as we find elsewhere 'who is this man,' the son of the Morasthite, that is, the heir? Now, who is this heir, but the Son of God, Who says, All things are given unto Me of My Father; and Who, being Himself the Heir, would have us His co-heirs. And well may we say 'Who is that man?' not one of the people, but chosen to receive the grace of God, in whom the Holy Spirit speaks, who began to prophesy in the days of Jotham, Ahaz, and Hezekiah kings of Judah. By which order is signified the course of the vision, for the progress is from the times of evil kings to that of a good king.
(Chapter 1, Verse 1) The word of the Lord that came to Micah of Moresheth in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem, or according to the Septuagint, which he saw concerning Samaria and Jerusalem. The word of the Lord came to Micah after Hosea, Amos, and Isaiah, who prophesied during the reign of Uzziah. From this we understand that Micah did not prophesy during the times of Uzziah, but rather during the times of his sons Jotham, after whom Ahaz reigned, and Hezekiah, who succeeded his father Ahaz and during whose reign the ten tribes were taken into captivity by the Assyrians (2 Kings 18). Therefore, it pertains to history according to the order of the captivity (because Samaria, the capital of Israel, was captured first, then the city of Jerusalem) that the title of prophecy is first placed concerning Samaria, and secondly concerning Jerusalem. But as for the mystical understanding, because Samaria is always understood in heresies, and Jerusalem in the Church, we say that the word of the Lord becomes for the humble (or Jerusalem) and for the coheir of Christ, about perverse doctrines, and about the Church, if she has perhaps committed any sins, and to weave together the order of the whole volume. But as for Samaria and the ten tribes, who were separated from the kingdom of Jeroboam of the Davidic lineage (3 Kings 12), they may be considered as heretics, and this is testified not only by the entire Scripture, but especially by the prophet Hosea, and even this very book, which calls them impious heretics and sinful church members. For immediately afterwards it says: What is the wickedness of Jacob? Is it not Samaria? And what is the sin of the house of Judah? Is it not Jerusalem? This translation is according to the Seventy translators. Furthermore, how it is read in Hebrew, we will briefly explain. But also, that which heretics always rely on as if in the sublimity of their dogmas and despise the simplicity of the Church, is said elsewhere: Woe to those who despise Zion and trust in the mountain of Samaria (Amos 6:1); for from Zion shall come forth the law, and the word of the Lord from Jerusalem (Isaiah 2:3). Moreover, Samaria has made for itself golden calves, which indeed have beauty on the surface but do not possess the breath of life; and it was made in the house of God, which is interpreted as Bethel. For the people of Israel could not receive gods except those that were made from scriptures, and in the house of God. Although they call their assemblies Bethel, after the making of idols, Bethel ceased to be and is called Bethaven, which means house of idols. This is in reference to the title. Now let's come to the beginning of the prophecy and invoke the coming of the Holy Spirit while the Lernaean Hydra beast rages. You, O Paula and Eustochium, pour forth prayers to the Lord and Savior, that envy may not harm me, but that my free mind may think only of that which it strives to explain, and may not feel the blows of insults, which the Lord despised in His suffering (Mark 14 and John 16, 18).
MICHEAS, of Morasti, a little town in the tribe of JUDA, was contemporary with the prophet ISAIAS: whom he resembles both in his spirit and his style. He is different from the prophet MICHEAS mentioned in the third book of Kings, chap. 22. For that MICHEAS lived in the days of king ACHAB, one hundred and fifty years before the time of EZECHIAS, under whom this MICHEAS prophesied.
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Summary
Micah 1:1 serves as the foundational superscription to the prophetic book, immediately establishing the divine origin and authority of the message, identifying the prophet Micah from Moresheth-Gath, and precisely dating his ministry to the turbulent reigns of Kings Jotham, Ahaz, and Hezekiah of Judah. Crucially, it defines the scope of his prophetic vision, encompassing both the Northern Kingdom's capital, Samaria, and the Southern Kingdom's capital, Jerusalem, thereby setting the stage for pronouncements of judgment and restoration directed at all of God's people.
Context
Literary Context
As the opening verse of the book, Micah 1:1 functions as a formal superscription, a common literary device in prophetic literature (e.g., Isaiah 1:1, Jeremiah 1:1). It immediately authenticates the subsequent prophecies by attributing them to "the word of the LORD" and grounding them in a specific historical period and a known prophet. This introductory statement prepares the reader for the weighty pronouncements that follow, beginning with a universal call to hear God's judgment against His people in Micah 1:2. The verse thus acts as a crucial bridge between the divine source of the message and its human recipient and audience.
Historical & Cultural Context
Micah ministered during a tumultuous period in Israelite history, roughly from 750 to 686 BC. This era was dominated by the rising power of the Assyrian Empire, which posed an existential threat to both Israel and Judah. The mention of Kings Jotham, Ahaz, and Hezekiah provides a precise historical framework. Jotham's reign was relatively stable, but Ahaz plunged Judah into deep idolatry, even sacrificing his own son (2 Kings 16:3). Hezekiah, in contrast, initiated significant religious reforms, seeking to purge idolatry and restore proper worship (2 Kings 18:4). During this time, the Northern Kingdom of Israel faced its ultimate demise, with Samaria falling to Assyria in 722 BC (2 Kings 17:6). Micah's prophecy, therefore, addresses a people wrestling with political instability, moral decay, social injustice, and the profound theological implications of national judgment and potential exile.
Key Themes
Micah 1:1 introduces several overarching themes that permeate the book. Firstly, it underscores the Divine Authority of Prophecy, asserting that the message is not Micah's human opinion but a direct, authoritative "word of the LORD." Secondly, it highlights the Prophet's Role as God's chosen messenger, a conduit for divine truth, whose personal identity and origin are explicitly stated to ground the message in reality. Thirdly, the verse establishes the Scope of God's Judgment and Warning, directed at both Samaria and Jerusalem. This indicates that God's covenant demands applied equally to both kingdoms, despite their political division, and that their shared spiritual failings would incur divine wrath. This theme of Covenant Accountability is central, as God holds His people, North and South, responsible for their unfaithfulness to His law and their engagement in idolatry and injustice, themes powerfully explored in Micah 3.
Exposition and Analysis
Key Word Analysis
This term (H1697) signifies not merely a spoken utterance but carries the weight of a divine decree, a matter, an affair, or a thing. In the context of "the word of the LORD," it denotes an authoritative, active, and effective communication from God that brings about His will and reveals His purposes. It implies a message that demands a response and has tangible consequences.
This is the sacred covenant name of God (H3068), often transliterated as Yahweh. It emphasizes God's self-existence, eternal nature, and His covenant relationship with Israel. The use of "LORD" here signifies that the prophecy originates from the sovereign, faithful, and personal God who has revealed Himself to His people, underscoring the binding nature of His pronouncements.
The verb (H2372) means "to gaze at," "to perceive mentally," or "to have a vision of." It is distinct from ordinary physical sight, implying a supernatural, prophetic revelation or insight. Micah did not merely observe events; he received a divine vision, a spiritual perception of God's truth and future intentions concerning Samaria and Jerusalem, making his message a direct revelation from the divine realm.
Verse Breakdown
"The word of the LORD"
This opening phrase immediately establishes the divine origin and supreme authority of the entire book. It is not Micah's personal opinion or political commentary, but a direct, divinely inspired message from Yahweh, the covenant God of Israel. This formula is critical for validating the prophet's message.
"that came to Micah the Morasthite"
This identifies the human recipient and messenger of the divine word. Micah is specified as being "the Morasthite," indicating his origin from Moresheth-Gath, a town in the Shephelah (lowlands) of Judah. This grounds the prophecy in a real historical person from a specific, perhaps humble, geographical location, lending credibility and relatability to his message.
"in the days of Jotham, Ahaz, [and] Hezekiah, kings of Judah"
This provides the precise historical timeframe for Micah's prophetic ministry. Spanning the reigns of these three kings of the Southern Kingdom of Judah (roughly 750-686 BC), it indicates a prolonged period of prophetic activity that encompassed significant political and spiritual shifts, from relative righteousness (Jotham, Hezekiah) to profound apostasy (Ahaz). This dating helps to contextualize the specific judgments and promises within the unfolding history of God's people.
"which he saw concerning Samaria and Jerusalem"
This clause defines the scope and primary recipients of Micah's prophetic vision. The verb "saw" signifies a prophetic revelation, a spiritual perception of God's truth. The message is directed at both Samaria, the capital of the Northern Kingdom of Israel, and Jerusalem, the capital of the Southern Kingdom of Judah. This highlights God's universal concern for all His people, North and South, and foreshadows the dual focus of judgment and hope that characterizes the book.
Literary Devices
Micah 1:1 employs several key literary devices. It functions primarily as a Superscription, a common feature in prophetic books that formally introduces the prophet, the source of the message, and its historical context. This immediately establishes the Divine Commissioning of Micah, asserting the supernatural origin of his message through the phrase "the word of the LORD that came to Micah," which acts as a powerful statement of authority. The specific mention of "Micah the Morasthite" and the reigning kings provides Historical Dating and Geographical Specificity, grounding the abstract divine word in concrete human history and location. Finally, the use of the verb "saw" (Hebrew: châzâh) implies Prophetic Vision, indicating that Micah received his message through divine revelation, distinguishing it from mere human observation or opinion.
Theological and Thematic Connections
Micah 1:1 profoundly establishes the nature of biblical prophecy as divinely initiated communication, underscoring God's active involvement in human history and His unwavering commitment to His covenant with Israel. The "word of the LORD" is not a human construct but an authoritative decree from the sovereign God, demonstrating His absolute control over nations and their destinies. The fact that Micah's message concerns both Samaria and Jerusalem reveals God's impartiality in judgment, holding both kingdoms accountable for their unfaithfulness, idolatry, and social injustices. This verse sets the theological stage for understanding God as both a righteous judge who demands obedience and a faithful covenant partner who ultimately offers hope and restoration.
Reflection and Application
Micah 1:1 serves as a timeless reminder that God is not silent but actively communicates His will and truth into human history. Just as His "word" came to Micah concerning the specific socio-political and spiritual realities of his day, so too does God's truth speak to the complexities of our contemporary world. This verse challenges us to recognize the divine authority of Scripture, understanding that its messages of justice, repentance, and hope are not merely ancient texts but living words relevant to our lives, communities, and nations. It calls us to discern the "Samarias" and "Jerusalems" of our own time—the places and systems marked by injustice, idolatry, and spiritual complacency—and to consider how God's unchanging character and demands for righteousness apply to them. Ultimately, it invites us to respond with humility and obedience to the authoritative word of the LORD, knowing that true wisdom begins with hearing and heeding His voice.
Questions for Reflection
FAQ
What is the significance of Micah being called "the Morasthite"?
Micah being called "the Morasthite" signifies his origin from Moresheth-Gath, a small town in the Shephelah (lowlands) of Judah. This detail is significant because it grounds the prophet in a specific, perhaps rural, geographical location, contrasting with the urban centers of Samaria and Jerusalem, which are the focus of his prophecies. It suggests that God often chooses unlikely or humble instruments to deliver His powerful messages, reinforcing that the authority of the prophecy comes from God, not from the prophet's social standing or urban pedigree. This also highlights the breadth of God's concern, extending beyond the capital cities to the common people and the countryside.
Why does Micah 1:1 mention three kings (Jotham, Ahaz, Hezekiah) rather than just one?
The mention of three kings—Jotham, Ahaz, and Hezekiah—serves to precisely date Micah's prophetic ministry, indicating that it spanned a significant period, likely several decades. This extended timeframe (roughly 750-686 BC) highlights the continuity and persistence of God's word through changing political and spiritual landscapes. It also underscores the diverse contexts to which Micah's message applied: from periods of relative stability (Jotham) and religious reform (Hezekiah) to profound apostasy and national crisis (Ahaz). This broad dating emphasizes that God's message of judgment and hope is relevant across varying societal conditions and leadership styles, encompassing both the decline leading to the fall of Samaria (2 Kings 17:6) and the Assyrian threat against Jerusalem during Hezekiah's reign (2 Kings 18:13-37 and 2 Kings 19:1-37).
Christ-Centered Fulfillment
Micah 1:1, by introducing the "word of the LORD" that "came to Micah" and was "seen" by him, prefigures the ultimate and complete revelation of God in Jesus Christ. While Micah delivered God's word through prophecy, Jesus is the living Word of God, as declared in John 1:1, "In the beginning was the Word, and the Word was with God, and the Word was God." He is the embodiment of divine truth, the one through whom God has spoken His final and most profound message (Hebrews 1:1-2). The prophetic vision Micah "saw" concerning Samaria and Jerusalem finds its ultimate fulfillment in Christ's universal mission, which extends beyond Israel to all nations (Matthew 28:19). Jesus, the perfect prophet, priest, and king, came to address the very sins and injustices that Micah condemned, offering a path to true righteousness and spiritual restoration through His atoning sacrifice (2 Corinthians 5:21) and establishing a new covenant that transcends geographical and ethnic boundaries (Galatians 3:28). Thus, the "word of the LORD" that came to Micah finds its climactic expression and redemptive power in the person and work of Jesus Christ.