Micah 1:11

KJV

Pass ye away, thou inhabitant of Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall receive of you his standing.

KJV (with Strong's)

Pass ye away {H5674}, thou inhabitant {H3427} of Saphir {H8208}, having thy shame {H1322} naked {H6181}: the inhabitant {H3427} of Zaanan {H6630} came not forth {H3318} in the mourning {H4553} of Bethezel {H1018}; he shall receive {H3947} of you his standing {H5979}.

Complete Jewish Bible

Inhabitants of Shafir, pass on your way in nakedness and shame. The inhabitants of Tza'anan have not left yet. The wailing of Beit-Ha'etzel will remove from you their support.

Berean Standard Bible

Depart in shameful nakedness, O dwellers of Shaphir. The dwellers of Zaanan will not come out. Beth-ezel is in mourning; its support is taken from you.

American Standard Version

Pass away, O inhabitant of Shaphir, in nakedness and shame: the inhabitant of Zaanan is not come forth; the wailing of Beth-ezel shall take from you the stay thereof.

Commentary

### SUMMARY
Micah 1:11 delivers a poignant prophetic lament, foretelling the devastating judgment awaiting several Judean towns, particularly Saphir, Zaanan, and Bethezel, as a consequence of their unfaithfulness. Through vivid imagery and evocative wordplay on their names, the prophet Micah describes their impending public humiliation, the stripping away of their dignity and security, and the pervasive nature of the catastrophe that will leave even neighboring communities unable to offer solace or escape their own distress. This verse serves as a stark warning of divine retribution for sin and a powerful illustration of the profound shame and loss that accompany rebellion against God.

### CONTEXT
* **Literary Context:** Micah 1 opens with a dramatic vision of the Lord descending from His holy temple to execute judgment upon Samaria (the capital of Israel) and Judah. The chapter progresses as a prophetic dirge or lament, with Micah himself expressing profound grief over the impending destruction. Verses 10-16 constitute a specific section where Micah addresses a series of Judean towns by name, employing a powerful literary device of wordplay (paronomasia) to connect each town's name to its tragic, divinely ordained fate. This technique intensifies the emotional impact and underscores the direct link between their actions and God's response. Micah 1:11, therefore, is an integral part of this lament, contributing to the cumulative effect of widespread devastation and humiliation that will sweep through the region.
* **Historical & Cultural Context:** Micah prophesied during the tumultuous late 8th century BC, a period dominated by the rising Assyrian Empire. Under kings Jotham, Ahaz, and Hezekiah, Judah faced immense pressure and the constant threat of invasion. The northern kingdom of Israel had already fallen to Assyria in 722 BC, serving as a grim precursor to Judah's potential fate. Culturally, "shame" and "nakedness" in the ancient Near East were potent symbols of utter disgrace, defeat, and public humiliation, often inflicted upon conquered peoples as a deliberate act of dehumanization. To be "naked" meant to be stripped of all possessions, dignity, and protection, a fate worse than death for many. The mention of "mourning" further highlights the deep sorrow and despair that would grip the land, a common response to national calamity and loss in that era.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Micah and the broader prophetic literature. **Divine Judgment and Retribution** is paramount, as the suffering of these towns is presented as a direct consequence of their widespread idolatry, social injustice, and moral corruption (cf. [Micah 2:1-2](/micah/2-1-2 "Micah 2:1-2 - Woes Against Oppressors") and [Micah 3:9-11](/micah/3-9-11 "Micah 3:9-11 - Corrupt Leaders")). The theme of **Humiliation and Exposure** is central, with the phrase "having thy shame naked" vividly portraying the stripping away of dignity and security, a public disgrace that leaves nothing hidden. Furthermore, the **Inescapable Doom** is underscored by the inability of Zaanan to participate in Bethezel's mourning, implying a pervasive and overwhelming catastrophe that affects all. Finally, the pervasive **Prophetic Wordplay** (paronomasia) on town names is a key literary and theological theme, demonstrating God's sovereign control over history and His ability to use even the names of places to declare His righteous judgments, as seen throughout [Micah chapter 1](/micah/1 "Micah 1 - The Lord's Judgment on Samaria and Judah").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Shame (Hebrew, _bôsheth'_ H1322):** Derived from a root meaning "to be ashamed," this word encompasses both the feeling of shame and the condition of being put to shame. Crucially, it can also refer by implication to an "idol" or "shameful thing," suggesting that the very idols or practices that brought the people a false sense of security will become the source of their ultimate humiliation. The "nakedness" (H6181, _ʻeryâh'_) intensifies this, signifying total exposure, vulnerability, and the stripping away of all covering, dignity, and protection, a direct consequence of their spiritual nakedness before God.
* **Came not forth (Hebrew, _yâtsâʼ'_ H3318):** This verb means "to go out" or "to come forth," used here in the negative. In the context of "mourning," it implies an inability or unwillingness to participate in the customary rituals of lamentation and solidarity. This could be due to their own overwhelming distress, their own impending doom, or the sheer terror that prevents any public display of grief or mutual support. It highlights the isolating and all-consuming nature of the judgment.
* **Standing (Hebrew, _ʻemdâh'_ H5979):** This noun refers to a "station" or "domicile," implying a fixed position, stability, or a place of residence. In this context, "he shall receive of you his standing" is challenging but suggests that Bethezel's stability, foundation, or very existence will be taken away or that an enemy will establish its "standing" or position of power *from* Bethezel, perhaps by seizing its resources or land. It speaks to the utter loss of security and self-possession.

#### Verse Breakdown
* **"Pass ye away, thou inhabitant of Saphir, having thy shame naked:"** This opening phrase is a command for the inhabitants of Saphir (meaning "fair" or "beautiful") to "pass away" or go into exile. The irony is stark: the town known for its beauty will be exposed in utter shame and nakedness. This signifies a complete loss of dignity, possessions, and protection, a public stripping that is the ultimate disgrace in ancient culture. Their beauty will be replaced by public humiliation, a direct consequence of their sin.
* **"the inhabitant of Zaanan came not forth in the mourning of Bethezel;"** Zaanan, perhaps meaning "going out" or "flocking," is depicted as unable or unwilling to join in the customary mourning rites for Bethezel (meaning "house of proximity" or "house of removal"). This suggests a profound and widespread calamity. Either Zaanan is so overwhelmed by its own impending doom that it cannot offer solace, or the fear is so great that no one dares to show public grief, implying that the judgment is so pervasive that even basic human solidarity is shattered.
* **"he shall receive of you his standing."** This obscure phrase regarding Bethezel (or Beth-ezel) likely refers to the enemy (Assyria, in this context) taking possession or establishing a permanent foothold from Bethezel. It could mean the enemy will take the town's "standing" (its position, stability, or property), or that the enemy will establish *its own* "standing" or base of operations *from* Bethezel. In either case, it underscores the complete subjugation and loss of autonomy for the town, its very foundation and security being seized by the oppressor.

#### Literary Devices
Micah 1:11 is rich in **Wordplay (Paronomasia)**, a hallmark of Micah's prophetic style. The prophet uses the names of the towns to underscore their ironic or tragic fates: Saphir ("beautiful") is commanded to "pass away" in naked shame; Zaanan ("going out" or "flocking") does not "come forth" to mourn; and Bethezel ("house of proximity") will have its "standing" removed or taken. This device heightens the message of divine judgment and emphasizes the direct connection between the people's sin and their specific, humiliating punishment. The verse also employs **Irony**, as places once known for positive attributes (like beauty) are now associated with their opposite (shame). The overall tone is one of **Lament** or a **Dirge**, as Micah grieves the impending destruction, using vivid, almost personified language to describe the towns' suffering. The imagery of "shame naked" is a powerful **Symbolism** of utter defeat, public disgrace, and the complete loss of honor and protection.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 1:11 serves as a profound theological statement on the nature of God's justice and the inevitable consequences of human sin. It reveals a God who is not distant or indifferent to the moral decay and idolatry of His people. The public humiliation and stripping away of dignity are not arbitrary punishments but a direct reflection of the spiritual nakedness and shame that sin brings before a holy God. This passage underscores the biblical principle that what is hidden in darkness will eventually be brought to light, and that true security and honor are found only in faithfulness to the Lord, not in human strength, beauty, or material possessions. The judgment, though severe, is a testament to God's righteousness and His unwavering commitment to uphold His covenant.

* [Isaiah 20:4](/isaiah/20-4 "Isaiah 20:4 - Nakedness of Captives")
* [Lamentations 1:8](/lamentations/1-8 "Lamentations 1:8 - Jerusalem's Shame")
* [Hosea 2:3](/hosea/2-3 "Hosea 2:3 - Shame and Nakedness")

### REFLECTION AND APPLICATION
Micah 1:11, though describing ancient towns and their specific judgments, carries timeless lessons for believers today. It serves as a potent reminder that sin, whether individual or corporate, carries severe consequences, often leading to exposure, loss, and profound shame. The "nakedness" described is not merely physical but spiritual and relational, representing the stripping away of dignity, security, and the protective covering of God's favor. This should prompt us to serious introspection: are there areas in our lives where we are living in spiritual nakedness, clinging to idols or engaging in practices that bring shame to God's name? Do we recognize the pervasive nature of sin's effects, not only on ourselves but on our communities? This passage calls us to a life of integrity, repentance, and humble dependence on God, recognizing that true honor and security are found not in worldly appearances or possessions, but in a right standing with Him. It challenges us to consider the ultimate exposure that awaits all things before the divine Judge and to seek His covering and grace.

#### Questions for Reflection
* **In what areas of my life might I be clinging to "idols" (false securities, desires, or comforts) that could ultimately lead to shame and exposure?**
* **How does the concept of "shame naked" challenge my understanding of public image versus genuine spiritual integrity?**
* **What does this passage teach me about the pervasive and isolating nature of sin's consequences, and how can I respond with greater empathy and intercession for those caught in its grip?**
* **How can I live a life that consistently reflects God's justice and righteousness, rather than risking His judgment?**

### FAQ

**What is the significance of Micah's use of wordplay with the town names?**

Answer: Micah's deliberate use of wordplay, or paronomasia, with the names of the Judean towns (like Saphir, Zaanan, and Bethezel) is a powerful prophetic device. It serves to highlight the direct and ironic connection between the town's name (which often had a positive meaning) and its impending, divinely ordained fate. For example, Saphir, meaning "beautiful," is condemned to "shame naked," a stark contrast. This literary technique intensifies the emotional impact of the prophecy, makes the judgment feel more personal and specific, and underscores God's sovereign control over history, demonstrating that even the names of places are subject to His prophetic declarations. It ensures that the message of judgment is both memorable and deeply unsettling, emphasizing the inescapable nature of their punishment (see [Micah 1:10-16](/micah/1-10-16 "Micah 1:10-16 - Lament Over Judah's Cities")).

**Does this passage offer any hope, or is it solely about judgment?**

Answer: While Micah 1:11 is undeniably a message of severe judgment and lament, typical of prophetic books, it is important to view it within the broader context of Micah's prophecy. Like many prophets, Micah balances pronouncements of judgment with messages of hope and restoration. The purpose of such dire warnings is often to call people to repentance. Although this specific verse focuses on the consequences of sin, the larger book of Micah also contains glorious promises of future restoration, the coming of a righteous ruler from Bethlehem (see [Micah 5:2](/micah/5-2 "Micah 5:2 - The Ruler from Bethlehem")), and God's ultimate desire to pardon iniquity and delight in steadfast love (see [Micah 7:18-20](/micah/7-18-20 "Micah 7:18-20 - God's Compassion and Faithfulness")). Thus, while the immediate context is dire, the overarching message of the book is one of divine justice leading to ultimate redemption for those who turn to the Lord.

### CHRIST-CENTERED FULFILLMENT
Micah 1:11, with its vivid portrayal of judgment, shame, and the stripping away of dignity, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The "shame naked" and loss of "standing" experienced by these towns foreshadow the profound humiliation and exposure that Jesus voluntarily endured on the cross. He, who knew no sin, became sin for us, bearing the ultimate shame and nakedness so that we might be clothed in His righteousness (see [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). The curse and public disgrace that should have been ours were placed upon Him, as He was "made a curse for us" (see [Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")). Furthermore, the loss of "standing" for the towns points to humanity's lost standing before a holy God due to sin. Through Christ's atoning sacrifice, believers are given a new and secure "standing" of grace and peace with God (see [Romans 5:1-2](/romans/5-1-2 "Romans 5:1-2 - Peace and Standing Through Christ")). Jesus, the "author and perfecter of our faith," for the joy set before Him, "endured the cross, despising the shame," thereby conquering the very power of sin and its accompanying disgrace, and offering us eternal dignity and security in Him (see [Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Jesus Endured the Cross and Shame")).

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

Isaiah 20:4

So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with [their] buttocks uncovered, to the shame of Egypt.

Isaiah 47:2

Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers.

Isaiah 47:3

Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet [thee as] a man.

Micah 1:8

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

Nahum 3:5

Behold, I [am] against thee, saith the LORD of hosts; and I will discover thy skirts upon thy face, and I will shew the nations thy nakedness, and the kingdoms thy shame.

Ezekiel 23:29

And they shall deal with thee hatefully, and shall take away all thy labour, and shall leave thee naked and bare: and the nakedness of thy whoredoms shall be discovered, both thy lewdness and thy whoredoms.

Jeremiah 13:22

¶ And if thou say in thine heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, [and] thy heels made bare.