Micah 1:1

KJV

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

KJV (with Strong's)

The word {H1697} of the LORD {H3068} that came to Micah {H4318} the Morasthite {H4183} in the days {H3117} of Jotham {H3147}, Ahaz {H271}, and Hezekiah {H3169}, kings {H4428} of Judah {H3063}, which he saw {H2372} concerning Samaria {H8111} and Jerusalem {H3389}.

Complete Jewish Bible

This is the word of ADONAI that came to Mikhah the Morashti during the days of Yotam, Achaz and Y'chizkiyah, kings of Y'hudah, which he saw concerning Shomron and Yerushalayim:

Berean Standard Bible

This is the word of the LORD that came to Micah the Moreshite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah—what he saw regarding Samaria and Jerusalem:

American Standard Version

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

Commentary

### 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](/isaiah/1-1 "Isaiah 1:1 - The Vision of Isaiah"), [Jeremiah 1:1](/jeremiah/1-1 "Jeremiah 1:1 - The Words of Jeremiah")). 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](/micah/1-2 "Micah 1:2 - Hear, All You People!"). 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](/2_kings/16-3 "2 Kings 16:3 - Ahaz's Idolatry")). Hezekiah, in contrast, initiated significant religious reforms, seeking to purge idolatry and restore proper worship ([2 Kings 18:4](/2_kings/18-4 "2 Kings 18:4 - Hezekiah's Reforms")). During this time, the Northern Kingdom of Israel faced its ultimate demise, with Samaria falling to Assyria in 722 BC ([2 Kings 17:6](/2_kings/17-6 "2 Kings 17:6 - Fall of Samaria")). 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](/micah/3 "Micah 3 - Corrupt Leaders and Prophets").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **word (Hebrew, _dâbâr'_):** 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.
* **LORD (Hebrew, _Yᵉhôvâh'_):** 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.
* **saw (Hebrew, _châzâh'_):** 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.

* [Isaiah 1:1](/isaiah/1-1 "Isaiah 1:1 - The Vision of Isaiah")
* [Jeremiah 1:1-2](/jeremiah/1-1-2 "Jeremiah 1:1-2 - The Words of Jeremiah")
* [2 Timothy 3:16](/2_timothy/3-16 "2 Timothy 3:16 - All Scripture is God-Breathed")

### 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
* **How does recognizing the "word of the LORD" as the source of prophecy impact your view of the Bible's authority in your life?**
* **In what ways do you see the "Samarias" (places of spiritual compromise and injustice) and "Jerusalems" (places of religious pretense) manifest in our world today?**
* **What specific actions can you take to better align your life with the authoritative word of God, as revealed in Scripture?**

### FAQ
**What is the significance of Micah being called "the Morasthite"?**

Answer: 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?**

Answer: 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](/2_kings/17-6 "2 Kings 17:6 - Fall of Samaria")) and the Assyrian threat against Jerusalem during Hezekiah's reign ([2 Kings 18:13-19:37](/2_kings/18-13-19-37 "2 Kings 18:13-19:37 - Sennacherib's Invasion and God's Deliverance")).

### 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](/john/1-1 "John 1:1 - The Word Became Flesh"), "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](/hebrews/1-1-2 "Hebrews 1:1-2 - God Has Spoken Through His Son")). 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](/matthew/28-19 "Matthew 28:19 - The Great Commission")). 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](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin For Us")) and establishing a new covenant that transcends geographical and ethnic boundaries ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ")). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 26:18

Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed [like] a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.

Isaiah 1:1

¶ The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.

Hosea 1:1

¶ The word of the LORD that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.

Amos 1:1

¶ The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.

2 Chronicles 27:1

¶ Jotham [was] twenty and five years old when he began to reign, and he reigned sixteen years in Jerusalem. His mother's name also [was] Jerushah, the daughter of Zadok.

2 Chronicles 27:9

And Jotham slept with his fathers, and they buried him in the city of David: and Ahaz his son reigned in his stead.

Hosea 5:5

And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them.