Micah 2:2

KJV

And they covet fields, and take [them] by violence; and houses, and take [them] away: so they oppress a man and his house, even a man and his heritage.

KJV (with Strong's)

And they covet {H2530} fields {H7704}, and take them by violence {H1497}; and houses {H1004}, and take them away {H5375}: so they oppress {H6231} a man {H1397} and his house {H1004}, even a man {H376} and his heritage {H5159}.

Complete Jewish Bible

They covet fields and seize them; they take over houses as well, doing violence to both owner and house, to people and their inherited land.

Berean Standard Bible

They covet fields and seize them; they take away houses. They deprive a man of his home, a fellow man of his inheritance.

American Standard Version

And they covet fields, and seize them; and houses, and take them away: and they oppress a man and his house, even a man and his heritage.

Commentary

### SUMMARY
Micah 2:2 delivers a scathing prophetic indictment against the wealthy and powerful in Judah who, driven by insatiable greed, unjustly seize the lands and homes of the vulnerable. This verse vividly portrays a progression of sin, from internal covetousness to overt acts of violence and systemic oppression, ultimately robbing individuals not only of their physical property but also of their God-given heritage and security within the covenant community.

### CONTEXT
* **Literary Context:** Micah 2:2 is part of a "woe oracle" that begins in [Micah 2:1](/micah/2-1 "Micah 2:1 - Woe to Those Who Plot Evil") and extends through [Micah 2:5](/micah/2-5 "Micah 2:5 - The Lord's Judgment"). This section immediately follows Micah's broader pronouncements of judgment against Samaria and Jerusalem in [Micah 1](/micah/1 "Micah 1 - Judgment on Samaria and Judah"). The prophet shifts from a general condemnation of national sin to a specific denunciation of social injustice, highlighting the predatory actions of those who plot evil and then execute it through violence and oppression. The "woe" serves as a direct divine curse against these perpetrators, setting the stage for the Lord's response to their wickedness.
* **Historical & Cultural Context:** Micah prophesied in the 8th century BC, a period of relative prosperity in Judah under kings Jotham, Ahaz, and Hezekiah, but also one marked by significant social stratification and corruption. The wealthy elite often exploited the poor and defenseless, circumventing or ignoring Mosaic laws designed to protect the vulnerable. Central to Israelite identity and economic stability was the concept of `nachalah` (heritage or inheritance), particularly ancestral land. Land was considered a sacred trust from God, not mere property to be bought and sold freely, and laws like the Jubilee year ([Leviticus 25](/leviticus/25 "Leviticus 25 - The Year of Jubilee")) were intended to prevent permanent land alienation. The actions described in Micah 2:2 represent a flagrant disregard for these foundational covenant principles and a profound betrayal of communal solidarity, driven by unchecked avarice.
* **Key Themes:** This verse powerfully contributes to several key themes prevalent in Micah and the broader prophetic corpus. It underscores the pervasive nature of **covetousness and greed**, which the prophet identifies as the root sin leading to outward acts of injustice, directly violating the [Tenth Commandment](/exodus/20-17 "Exodus 20:17 - The Commandment Against Coveting"). The theme of **social injustice and oppression** is central, as the coveting escalates to violent seizure and systemic exploitation, stripping the vulnerable of their livelihoods and security. Furthermore, the verse highlights the profound **violation of heritage** (`nachalah`), an attack not just on property but on the very identity, lineage, and future of families within the covenant, echoing the tragic narrative of [Naboth's vineyard](/1_kings/21 "1 Kings 21 - Naboth's Vineyard") where a king's covetousness led to murder and unjust seizure. Ultimately, it exposes the **abuse of power** by those in authority or with wealth, who leverage their position to unjustly enrich themselves at the expense of the poor and defenseless, thereby undermining the very fabric of God's righteous society.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Covet (Hebrew, _châmad'_):** From H2530, this word signifies a strong, often illicit desire or longing. It implies an intense attraction to something that belongs to another, leading to a desire to possess it. In this context, it's not merely admiration but a deep, wrongful craving that fuels the subsequent violent actions, directly violating the spirit of the [Tenth Commandment](/exodus/20-17 "Exodus 20:17 - The Commandment Against Coveting").
* **Violence (Hebrew, _gâzal'_):** From H1497, this primitive root means "to pluck off," "flay," "strip," or "rob." It emphasizes the forceful, illicit, and aggressive nature of the taking. It's not a legal transaction but a predatory seizure, indicating a complete disregard for justice and the rights of the rightful owners. This word highlights the transition from internal desire to outward, harmful action.
* **Oppress (Hebrew, _ʻâshaq'_):** From H6231, this word means "to press upon," "defraud," or "violate." It describes a systemic and ongoing pattern of injustice, where the powerful exert undue pressure, extort, or defraud the weaker party. It suggests a deliberate and continuous act of exploitation that goes beyond a single violent act, establishing a condition of subjugation and deprivation.

#### Verse Breakdown
* **"And they covet fields, and take [them] by violence;":** This initial clause reveals the root sin: an internal, illicit desire for the property of others (fields). This covetousness is not merely a thought but immediately translates into aggressive, unlawful action – the forceful seizure of these lands. The use of "violence" underscores the blatant disregard for legal or ethical acquisition.
* **"and houses, and take [them] away:":** This clause functions in parallel with the first, extending the scope of the perpetrators' greed and violent actions from agricultural land to residential property. The phrase "take them away" (from H5375, _nâsâʼ_, meaning to lift or carry away) suggests a complete dispossession, leaving the victims homeless and without shelter.
* **"so they oppress a man and his house, even a man and his heritage.":** This concluding clause summarizes the devastating impact of their actions. The covetousness and violence culminate in systemic "oppression," a continuous state of injustice. The victims are identified as "a man and his house" (his family unit) and "a man and his heritage" (his ancestral land, identity, and future). This emphasizes that the injustice is deeply personal, affecting not just property but the very foundation of an individual's and family's existence and their divinely-granted legacy.

#### Literary Devices
Micah 2:2 employs several powerful literary devices to underscore its message. **Parallelism** is prominent, particularly in the structure "fields... take by violence; and houses... take away," which creates a rhythmic emphasis on the dual targets of the oppressors' greed and their consistent method of forceful acquisition. This is further reinforced by the synonymous **parallelism** in "a man and his house, even a man and his heritage," which expands on the comprehensive nature of the devastation, linking the individual's home directly to their ancestral inheritance. The verse also demonstrates **climax** or **escalation**, moving from the internal sin of covetousness to overt acts of violence, and finally to the systemic, ongoing condition of oppression and the profound loss of heritage. The use of the indefinite "they" at the beginning, typical of **woe oracles**, serves as a broad indictment of the powerful elite, making the condemnation applicable to all who engage in such practices.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 2:2 stands as a stark reminder of God's unwavering concern for justice and His condemnation of those who exploit the vulnerable. It echoes the Mosaic Law's emphasis on protecting the poor and maintaining the integrity of family inheritance, particularly land, which was seen as a divine gift and a symbol of covenant faithfulness. The covetousness described here directly violates the spirit of the [Tenth Commandment](/exodus/20-17 "Exodus 20:17 - The Commandment Against Coveting"), demonstrating how an internal desire can lead to outward acts of grave injustice. The prophet's indictment aligns with the broader biblical theme that true worship and righteousness are inextricably linked to ethical conduct and social justice, not merely ritual observance. God's character is revealed as one who champions the oppressed and holds the powerful accountable for their stewardship.

* [Exodus 20:17](/exodus/20-17 "Exodus 20:17 - The Tenth Commandment") - Directly forbids coveting, the root sin identified in Micah 2:2.
* [1 Kings 21:1-16](/1_kings/21-1-16 "1 Kings 21:1-16 - Naboth's Vineyard") - Narrates the unjust seizure of Naboth's vineyard, a powerful Old Testament example of the covetousness and oppression Micah condemns.
* [Amos 5:24](/amos/5-24 "Amos 5:24 - Let Justice Roll Down") - A parallel prophetic call for justice to "roll down like waters, and righteousness like an ever-flowing stream," directly contrasting with the injustice in Micah 2:2.

### REFLECTION AND APPLICATION
Micah 2:2 serves as a timeless mirror reflecting the human propensity for greed and its devastating consequences. It challenges us to examine our own hearts for any seeds of covetousness, recognizing that unchecked desires can lead to actions that harm others and violate God's standards of justice. In a world still grappling with economic disparities, land disputes, and the exploitation of the marginalized, this verse calls believers to a profound commitment to righteousness. It compels us to advocate for fair systems, to protect the rights and dignity of the vulnerable, and to ensure that our pursuit of wealth or comfort never comes at the expense of another's well-being or divinely-given inheritance. Ultimately, it reminds us that God sees and judges all acts of oppression, and His call to justice is an integral part of living out our faith in the world.

#### Questions for Reflection
* **In what ways might covetousness manifest in my own life, and what steps can I take to guard against it?**
* **How does the concept of "heritage" in Micah 2:2 relate to what we consider foundational for human dignity and flourishing today?**
* **What are practical ways I can contribute to justice and oppose oppression in my community or sphere of influence?**
* **How does this verse challenge my understanding of wealth, property, and their proper use from a biblical perspective?**

### FAQ
**Who are "they" that Micah is condemning in this verse?**

Answer: While the verse uses the indefinite "they," the broader context of Micah's prophecy (especially [Micah 3:1-3](/micah/3-1-3 "Micah 3:1-3 - Indictment of Corrupt Leaders")) indicates that he is primarily addressing the powerful, wealthy, and influential elites of Judah—the corrupt leaders, judges, and landowners who abused their positions and wealth to exploit the poor and vulnerable. These were the ones with the means and opportunity to covet, violently seize, and oppress.

**What is the significance of "heritage" (nachalah) in this context?**

Answer: In ancient Israel, "heritage" (Hebrew: _nachalah_) referred primarily to the ancestral land allotted to each tribe and family during the conquest of Canaan. This land was not just property; it was a sacred, inalienable gift from God, foundational to a family's identity, economic security, social standing, and future within the covenant community. Laws like the Jubilee year ([Leviticus 25](/leviticus/25 "Leviticus 25 - The Year of Jubilee")) were designed to prevent permanent loss of this heritage. Therefore, to "take away a man's heritage" was a profound act of injustice, striking at the very core of his existence and violating God's divinely ordained order for Israel.

### CHRIST-CENTERED FULFILLMENT
Micah 2:2, with its powerful indictment against covetousness and the violent oppression of the vulnerable, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. Jesus directly confronted the spirit of covetousness, teaching His disciples to "beware of all covetousness, for one's life does not consist in the abundance of his possessions" ([Luke 12:15](/luke/12-15 "Luke 12:15 - Beware of Covetousness")). He identified with the oppressed and marginalized, declaring that whatever is done "to one of the least of these my brothers, you did it to me" ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - The Least of These")). Through His life, death, and resurrection, Christ established a new covenant and a spiritual kingdom where the true "heritage" is not earthly land but an imperishable, undefiled, and unfading inheritance reserved in heaven for believers ([1 Peter 1:4](/1_peter/1-4 "1 Peter 1:4 - An Inheritance Imperishable")). He came not to seize and oppress, but to give His life as a ransom ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")) and to establish a community founded on justice, righteousness, and selfless love, where the spiritual inheritance in Him far surpasses any earthly possession.

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 5:8

¶ Woe unto them that join house to house, [that] lay field to field, till [there be] no place, that they may be placed alone in the midst of the earth!

Amos 8:4

¶ Hear this, O ye that swallow up the needy, even to make the poor of the land to fail,

Jeremiah 22:17

But thine eyes and thine heart [are] not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do [it].

Ezekiel 18:12

Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination,

1 Samuel 12:3

Behold, here I [am]: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received [any] bribe to blind mine eyes therewith? and I will restore it you.

1 Samuel 12:4

And they said, Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man's hand.

Exodus 20:17

Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbour's.