Micah 1:12

KJV

For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the gate of Jerusalem.

KJV (with Strong's)

For the inhabitant {H3427} of Maroth {H4796} waited carefully {H2342} for good {H2896}: but evil {H7451} came down {H3381} from the LORD {H3068} unto the gate {H8179} of Jerusalem {H3389}.

Complete Jewish Bible

The inhabitants of Marot have no hope of anything good; for ADONAI has sent down disaster to the very gate of Yerushalayim.

Berean Standard Bible

For the dwellers of Maroth pined for good, but calamity came down from the LORD, even to the gate of Jerusalem.

American Standard Version

For the inhabitant of Maroth waiteth anxiously for good, because evil is come down from Jehovah unto the gate of Jerusalem.

Commentary

### SUMMARY
Micah 1:12 poignantly captures the despair and shattered expectations of the Judean town of Maroth, which had earnestly longed for peace and prosperity, only to face the devastating reality of divine judgment. This verse vividly portrays the relentless advance of calamity, sent directly from the Lord, reaching the very threshold of Jerusalem, underscoring the inescapable nature of God's righteous wrath against persistent sin and the imminent threat to the capital itself.

### CONTEXT
* **Literary Context:** Micah 1:12 is embedded within the opening chapter of Micah's prophecy, which begins with a dramatic vision of the Lord descending from His holy temple to judge His people, particularly Samaria and Judah. Chapters 1-3 constitute a cycle of judgment against both northern Israel and southern Judah. Within this literary unit, Micah employs a striking series of **wordplays** on the names of various Judean towns (e.g., Gath, Beth-le-aphrah, Shaphir, Zaanan, Beth-ezel, Maroth) to illustrate the progressive and inevitable nature of the impending judgment. Each town's name is twisted to reflect its coming fate, creating a powerful, almost mournful, poetic lament. Maroth's mention here follows a sequence of towns in the Shephelah, highlighting the geographical progression of the Assyrian (and later, Babylonian) threat as it moves inexorably towards Jerusalem. The verse serves as a climactic point in this lament, bringing the threat directly to the capital's gate.

* **Historical & Cultural Context:** Micah prophesied during the reigns of Jotham, Ahaz, and Hezekiah (circa 740-687 BCE), a period marked by significant political upheaval and the looming shadow of the Assyrian Empire. The northern kingdom of Israel was already facing severe Assyrian pressure, culminating in Samaria's fall in 722 BCE. Judah, while initially spared, was increasingly threatened. The towns mentioned in Micah 1, including Maroth, were located in the Shephelah, the lowlands between the Judean mountains and the Philistine plain. This region was strategically vital, serving as a buffer zone and a primary invasion route into Judah from the west. Culturally, the people of Judah, despite their covenant relationship with Yahweh, had largely succumbed to idolatry, social injustice, and corruption, mirroring the sins of their northern counterparts. Their expectation of "good" (peace, prosperity, security) was rooted in a false sense of security, perhaps relying on Jerusalem's status as the holy city or on alliances rather than true repentance and faithfulness to the Lord. The "gate of Jerusalem" was not merely an entrance but the center of civic life, justice, and defense, symbolizing the very heart of the nation.

* **Key Themes:** This verse powerfully contributes to several overarching themes in Micah and the broader prophetic corpus. Firstly, it underscores the theme of **Divine Judgment and Sovereignty**. The declaration that "evil came down from the LORD" emphasizes God's active role in history, orchestrating even calamitous events as a consequence of His people's disobedience. This is not a passive allowance but a direct act of divine justice, demonstrating that God is sovereign over all circumstances, including national suffering, as seen in [Isaiah's declaration that God creates calamity](/isaiah/45-7 "Isaiah 45:7 - God Creates Calamity"). Secondly, it highlights the theme of **Shattered Human Expectations**. The people of Maroth "waited carefully for good," reflecting a universal human desire for well-being and peace. However, their hopes are tragically thwarted by divine intervention, illustrating the futility of human desires when they are not aligned with God's righteous will or when they ignore the necessity of repentance. This theme resonates with the broader prophetic critique of false security and misplaced trust. Finally, the phrase "unto the gate of Jerusalem" introduces the theme of **Inescapable Judgment and Jerusalem's Vulnerability**. Despite its status as the chosen city and the dwelling place of God's temple, Jerusalem is not immune to judgment. The advancing "evil" reaching its gate foreshadows the eventual sieges and destruction that Jerusalem would endure, a reality often lamented by prophets like Jeremiah, who describes [the breaching of Jerusalem's walls](/jeremiah/52-7 "Jeremiah 52:7 - Jerusalem's Walls Breached"). This emphasizes that divine judgment, when deserved, spares no one, not even the most sacred places.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **waited carefully (Hebrew, _chûwl'_):** This verb (H2342) carries a rich semantic range, literally meaning "to twist or whirl," often associated with dancing or writhing in pain (especially childbirth). Figuratively, it can mean "to wait," "to hope," or "to tremble." In this context, "waited carefully" suggests an intense, perhaps anxious, longing or expectation. The people of Maroth were not merely passively waiting but were actively hoping, perhaps even agonizingly, for a positive outcome, a "good" that would alleviate their fears and suffering. The underlying sense of "writhing" or "trembling" might subtly imply the distress already present as they awaited their fate.
* **good (Hebrew, _ṭôwb'_):** This adjective and noun (H2896) is broad in meaning, encompassing anything that is pleasant, beneficial, prosperous, or morally upright. Here, it signifies the desired state of well-being, peace, security, and prosperity that the inhabitants of Maroth desperately hoped for in contrast to the impending disaster. It represents the antithesis of the "evil" that ultimately came upon them.
* **evil (Hebrew, _raʻ'_):** This term (H7451) is crucial for understanding the verse. While it can denote moral evil, in contexts of divine action, it frequently refers to calamity, disaster, affliction, or misfortune. It is the opposite of "good" (ṭôwb). Here, it specifically denotes the destructive judgment, the military invasion, and the associated suffering that God sends as a consequence of sin. It is not an inherent moral flaw in God but the just consequence of human rebellion, manifested as a devastating event.
* **came down (Hebrew, _yârad'_):** This primitive root (H3381) means "to descend" or "to go downwards." In this verse, it vividly portrays the active, deliberate, and forceful nature of God's judgment. It is not a gradual process but a decisive descent, mirroring the Lord's own descent from His holy temple described earlier in [Micah 1:3](/micah/1-3 "Micah 1:3 - The Lord's Descent"). This emphasizes the divine origin and unstoppable momentum of the calamity.

#### Verse Breakdown
* **"For the inhabitant of Maroth waited carefully for good:"** This clause sets up a poignant contrast. The people of Maroth, a town whose name likely puns on "bitterness" (from _mar_), are depicted as earnestly, even anxiously, longing for "good"—for peace, prosperity, and relief from the encroaching threat. Their hope is deeply human, reflecting a natural desire for a positive outcome in the face of adversity. The "waiting carefully" suggests a deep-seated expectation, perhaps even a desperate prayer or a reliance on their own efforts or alliances.
* **"but evil came down from the LORD"** This is the stark, devastating counterpoint to the first clause. The "but" signals a complete reversal of expectation. What came was not the hoped-for "good" but "evil," understood here as calamity or disaster. Crucially, this "evil" is explicitly stated to have "came down from the LORD." This attributes the impending destruction not to random chance or mere human conflict, but to the sovereign will and righteous judgment of Yahweh. It underscores His active involvement in history and His response to the sin and unfaithfulness of His people.
* **"unto the gate of Jerusalem."** This final phrase highlights the proximity and imminence of the judgment. The "evil" is not confined to the peripheral towns but has advanced relentlessly to the very threshold of the capital city, Jerusalem. The "gate" symbolizes vulnerability, the point of entry, and the seat of authority and defense. Its mention signifies that no place, not even the revered holy city, is beyond the reach of God's righteous judgment when His people persist in disobedience. It serves as a dire warning that the heart of the nation is now directly threatened.

#### Literary Devices
Micah 1:12 employs several powerful **literary devices** to convey its message. The most prominent is **Wordplay** (or paronomasia), specifically on the name "Maroth." While the text states the inhabitants "waited carefully for good," the name "Maroth" (H4796) is derived from a root meaning "bitter" or "sickness" (feminine plural of _mar_). This creates a stark and ironic contrast: the town named "bitter springs" desperately hoped for "good," yet received only more bitterness, fulfilling its very name. This device underscores the tragic irony of their situation and the inevitability of their suffering. Additionally, there is a strong element of **Juxtaposition** or **Antithesis** in the verse, setting the fervent hope for "good" against the reality of "evil" descending from the Lord. This sharp contrast amplifies the sense of shattered expectations and divine reversal. Finally, the phrase "came down from the LORD" can be seen as a form of **Anthropomorphism**, attributing human-like action (descending) to God, emphasizing His active and direct involvement in bringing about the judgment, mirroring the earlier depiction of God's descent in the chapter.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 1:12 is a powerful theological statement on divine sovereignty, justice, and the consequences of sin. It unequivocally declares that calamity is not merely a random occurrence but can be a direct instrument of God's judgment, demonstrating His active governance over history and His unwavering commitment to righteousness. The verse challenges any notion of a passive or indifferent deity, asserting that the Lord is intimately involved in the affairs of humanity, bringing both blessing and judgment according to His perfect will. The shattered hopes of Maroth serve as a stark reminder that human desires and expectations, however fervent, are ultimately subject to God's sovereign plan, especially when those desires are pursued apart from true repentance and obedience. The advance of "evil" to Jerusalem's gate underscores that even privileged status or religious heritage does not grant immunity from divine reckoning when covenant obligations are neglected. This passage compels us to recognize God's justice as an integral part of His character, working to purify His people and uphold His holy standards.

* [Deuteronomy 28:15](/deuteronomy/28-15 "Deuteronomy 28:15 - Consequences of Disobedience")
* [Lamentations 3:37-38](/lamentations/3-37-38 "Lamentations 3:37-38 - God's Sovereign Will in Calamity")
* [Amos 3:6](/amos/3-6 "Amos 3:6 - Calamity in the City from the Lord")

### REFLECTION AND APPLICATION
Micah 1:12 delivers a sobering message that resonates deeply with contemporary life. It challenges our often-naïve expectation that "good" will automatically come our way, regardless of our spiritual state or actions. The verse reminds us that while we may earnestly desire peace, prosperity, and comfort, true well-being is inextricably linked to our relationship with God and our adherence to His ways. When we, individually or collectively, persist in disobedience, injustice, or idolatry, we should not be surprised when our hopes are dashed and "evil"—in the form of hardship, consequence, or divine discipline—comes upon us. This passage calls us to a profound humility, acknowledging God's absolute sovereignty over all circumstances, including those that are painful. It urges us to examine our own lives and communities, asking if our hopes are aligned with God's will and if our actions reflect a genuine commitment to righteousness. Rather than merely waiting for external circumstances to improve, we are prompted to seek genuine repentance and to trust in God's wisdom, even when His ways seem harsh, knowing that His ultimate purpose is always redemptive.

#### Questions for Reflection
* **What "good" am I currently waiting for in my life, and are my expectations aligned with God's will and my walk with Him?**
* **How do I respond when unexpected "evil" or calamity comes into my life? Do I attribute it to chance, or do I seek God's hand and purpose in it?**
* **In what ways might my community or nation be "waiting for good" while neglecting the call to repentance and righteousness?**
* **How does understanding God's sovereignty over both blessing and calamity shape my trust and obedience to Him?**

### FAQ
**What does "evil came down from the LORD" truly mean in this context?**

Answer: In Micah 1:12, the Hebrew word for "evil" (H7451, _raʻ_) does not refer to moral wickedness or sin on God's part. Instead, it signifies calamity, disaster, affliction, or misfortune. When the text states that "evil came down from the LORD," it means that the Lord Himself was the orchestrator and sender of the impending judgment and destruction upon Judah. This was a direct consequence of the people's persistent sin, idolatry, and social injustice, as outlined throughout Micah's prophecy. It highlights God's active sovereignty over history and His role in bringing about corrective discipline or judgment upon nations and individuals who stray from His covenant, as also seen in [Amos's rhetorical question about calamity in a city](/amos/3-6 "Amos 3:6 - Calamity in the City from the Lord"). It underscores that God is not a passive observer but an active participant in the affairs of humanity, upholding His righteousness and justice.

### CHRIST-CENTERED FULFILLMENT
Micah 1:12, with its stark portrayal of divine judgment and the shattering of human hopes, finds its ultimate Christ-centered fulfillment not in the abolition of all suffering, but in the transformation of its meaning and the provision of ultimate "good" through the person and work of Jesus Christ. While the "evil" that came upon Maroth and Jerusalem was a consequence of sin, Jesus himself became the ultimate bearer of divine judgment for sin, taking upon Himself the "evil" of the world on the cross. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), enduring the wrath that humanity deserved. Through His atoning sacrifice, the "evil" of sin's consequence is met, allowing for a new covenant of grace where true "good"—salvation, reconciliation, and eternal life—is offered. The hope for "good" that was shattered for Maroth is fully realized in Christ, who is the [source of all good and perfect gifts](/james/1-17 "James 1:17 - God, the Giver of Good Gifts"). Furthermore, while earthly Jerusalems may fall under judgment, Christ establishes a new, spiritual Jerusalem, the [heavenly city](/hebrews/12-22-24 "Hebrews 12:22-24 - The Heavenly Jerusalem"), where those who trust in Him will find eternal security and peace, free from the ultimate "evil" of God's final judgment. Thus, the very "evil" that descended from the Lord in Micah's day points forward to the greater "evil" of sin that Christ conquered, securing the ultimate "good" for all who believe, transforming the bitter into the sweet hope of [new creation in Him](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in 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 14:19

Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us, and [there is] no healing for us? we looked for peace, and [there is] no good; and for the time of healing, and behold trouble!

Amos 3:6

Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done [it]?

Micah 1:9

For her wound [is] incurable; for it is come unto Judah; he is come unto the gate of my people, [even] to Jerusalem.

Isaiah 59:9

¶ Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, [but] we walk in darkness.

Isaiah 59:11

We roar all like bears, and mourn sore like doves: we look for judgment, but [there is] none; for salvation, [but] it is far off from us.

Job 30:26

When I looked for good, then evil came [unto me]: and when I waited for light, there came darkness.

Isaiah 45:7

I form the light, and create darkness: I make peace, and create evil: I the LORD do all these [things].