Micah 2:4

KJV

In that day shall [one] take up a parable against you, and lament with a doleful lamentation, [and] say, We be utterly spoiled: he hath changed the portion of my people: how hath he removed [it] from me! turning away he hath divided our fields.

KJV (with Strong's)

In that day {H3117} shall one take up {H5375} a parable {H4912} against you, and lament {H5091} with a doleful {H5093} lamentation {H5092}, and say {H559}, We be utterly {H7703} spoiled {H7703}: he hath changed {H4171} the portion {H2506} of my people {H5971}: how hath he removed {H4185} it from me! turning away {H7725} he hath divided {H2505} our fields {H7704}.

Complete Jewish Bible

On that day they will take up a dirge for you; sadly lamenting, they will wail, "We are completely ruined! Our people's land has changed hands. Our fields are taken away from us; instead of restoring them, he parcels them out."

Berean Standard Bible

In that day they will take up a proverb against you and taunt you with this bitter lamentation: ‘We are utterly ruined! He has changed the portion of my people. How He has removed it from me! He has allotted our fields to traitors.’”

American Standard Version

In that day shall they take up a parable against you, and lament with a doleful lamentation, and say, We are utterly ruined: he changeth the portion of my people: how doth he remove it from me! to the rebellious he divideth our fields.

Commentary

### SUMMARY
Micah 2:4 delivers a poignant prophetic indictment and warning, foretelling a future day of severe judgment upon the people of Israel or Judah for their systemic social injustices. This verse vividly portrays the bitter lamentation that will accompany their utter despoilment, as their rightful inheritance—their land and security—is violently taken from them, mirroring the very acts of oppression they perpetrated against the vulnerable. It serves as a stark declaration of divine retribution, where the tables are turned, and the perpetrators of injustice become the recipients of a sorrowful, mocking lament.

### CONTEXT
* **Literary Context:** Micah 2:4 stands as the direct consequence and fulfillment of the prophetic pronouncements of judgment found in the preceding verses. Micah 2:1-3 condemns the powerful elite who "devise iniquity" and "work evil upon their beds," specifically highlighting their covetousness for fields and houses, which they "take by violence" and oppress families. The prophet declares that because of these sins, the Lord will "devise an evil against this family" from which they cannot escape. Verse 4 then describes the specific nature of this calamity: the very act of dispossessing others will be reciprocated upon them, becoming the subject of a lamentable taunt song sung by those who witness their downfall. This immediate context establishes a clear cause-and-effect relationship between the nation's sin and God's righteous judgment.
* **Historical & Cultural Context:** Micah ministered in the latter half of the 8th century BC, a tumultuous period for both the Northern Kingdom of Israel and the Southern Kingdom of Judah. During this time, the Assyrian Empire was a dominant and terrifying force, actively expanding its control. Internally, both kingdoms, particularly Judah under kings like Ahaz and Hezekiah, faced severe social and economic stratification. The wealthy and powerful frequently exploited the poor, seizing their ancestral land, manipulating legal systems, and engaging in idolatry. The concept of "portion" and "fields" was deeply significant in ancient Israel, representing the divinely allotted tribal and family inheritance (Numbers 26:52-56), which was meant to ensure economic stability and prevent the concentration of wealth. The permanent alienation of land was forbidden (Leviticus 25:23), making the violent seizure of fields a profound violation of covenant law and social justice. The lament described in the verse reflects a common ancient Near Eastern practice of singing dirges or taunt songs over defeated enemies or fallen nations.
* **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 Justice**, demonstrating God's unwavering commitment to holding His people accountable for their covenant disobedience, especially concerning social ethics. The "lamentation" and "spoiling" are not arbitrary but are precise retributions for the sins of oppression and land-grabbing condemned earlier in the chapter. Secondly, it highlights the **Reversal of Fortune**, a common prophetic motif where those who elevate themselves and oppress others are brought low. The very mechanism of their sin—taking others' portions and dividing their fields—becomes the instrument of their own downfall, as their "portion" is changed and their "fields" divided by an invading force. Thirdly, the verse emphasizes the **Loss of Inheritance and Identity**. The "portion of my people" and "our fields" refer to the sacred land inheritance, which was foundational to Israel's identity as God's covenant people. Its loss signifies a profound disruption of their relationship with God and their national security, echoing the curses for disobedience outlined in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Curses for Disobedience"). This loss is not merely material but deeply spiritual and existential, leading to the profound "doleful lamentation."

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **parable (Hebrew, _mâshâl'_):** From H4912, this term often refers to a proverb or allegory. However, in this context, as indicated by the "take up against you" and "lament" (H5091, nâhâh), it carries the specific connotation of a satirical song, a taunt, or a mocking dirge sung over the defeated. It is a bitter song of derision, highlighting the shame and utter ruin of those who are being judged.
* **portion (Hebrew, _chêleq'_):** From H2506, this word denotes an allotted share or inheritance, particularly referring to the land distributed among the Israelite tribes and families (e.g., [Joshua 14:1](/joshua/14-1 "Joshua 14:1 - Division of the Land")). The land was God's gift, a tangible sign of the covenant, and its permanent alienation was forbidden. The "changing" and "removing" of this portion signify a profound disruption of divine order, a loss of security, and an undoing of their very identity tied to the land.
* **divided (Hebrew, _châlaq'_):** From H2505, this primitive root means to apportion or separate. While it can imply a fair distribution, in this context, coupled with "turning away" (H7725, shûwb) and the overall theme of despoilment, it implies a violent, unjust division or redistribution of their fields by an enemy. It directly mirrors the unjust division and seizure of fields that the people themselves had committed (Micah 2:2).

#### Verse Breakdown
* **"In that day shall [one] take up a parable against you":** This phrase sets the scene for a future day of divine judgment. "That day" is a prophetic idiom for a time of reckoning. "One" is an indefinite pronoun, implying that anyone—be it a bystander, a survivor, or even the conquering enemy—will be able to observe and articulate the complete downfall. "Take up a parable" signifies the composition and utterance of a mocking song or a lament that publicly acknowledges and derides their ruin.
* **"and lament with a doleful lamentation, [and] say":** This describes the profound grief and wailing that will accompany the judgment. The repetition of "lament" and "lamentation" (H5091, nâhâh and H5092, nᵉhîy, with H5093, nihyâh for "doleful") emphasizes the depth of sorrow, despair, and public mourning, akin to a funeral dirge for a nation. The following words are the content of this bitter cry.
* **"We be utterly spoiled: he hath changed the portion of my people: how hath he removed [it] from me!":** This is the heart of the lament, a confession of complete and irreversible ruin. "Utterly spoiled" (H7703, shâdad) conveys total devastation and plunder. The speaker, likely representing the collective voice of the defeated nation, cries out in anguish over the loss of their "portion," their ancestral inheritance. The rhetorical question, "how hath he removed it from me!", expresses profound shock, despair, and a sense of injustice, even though it is a just consequence of their own actions.
* **"turning away he hath divided our fields.":** This final clause specifies the nature of the despoilment. "Turning away" (H7725, shûwb) can imply a betrayal or a complete reversal of fortune. The "division of our fields" (H7704, sâdeh) by an external force (the "he" in the previous clause, likely referring to God's instrument of judgment, such as Assyria or Babylon) signifies the loss of their land, their security, and their very means of sustenance. This act directly mirrors their own sin of seizing and dividing the fields of others, bringing the full circle of divine justice.

#### Literary Devices
Micah 2:4 is rich in literary devices that amplify its prophetic impact. **Irony** is central, as the very acts of injustice committed by the people—changing the portion and dividing the fields of others—become the means of their own judgment. They sowed injustice and will reap despoilment. The passage employs **Lament** or **Dirge** as a structural and thematic device, explicitly stating that "one" will "lament with a doleful lamentation," and the subsequent words are presented as the content of this mournful song. This creates a sense of foreboding and emphasizes the profound sorrow of the impending judgment. The rhetorical question, "how hath he removed [it] from me!", functions as a device of **Pathos**, evoking deep emotion and despair, even though the judgment is just. Finally, the use of **Metonymy** is evident in "portion of my people" and "our fields," which stand not merely for physical land but for the entire concept of security, identity, and covenant blessing tied to their inheritance in the Promised Land.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 2:4 profoundly illustrates God's unyielding commitment to justice and His covenant faithfulness, even through judgment. It reveals that God is not indifferent to social injustice; rather, He actively intervenes to correct it, often by allowing the very sin committed to become the form of its punishment. The loss of the "portion" and "fields" is not merely an economic disaster but a theological one, representing the undoing of God's gracious provision and the breaking of the covenant relationship due to the people's persistent disobedience. This judgment serves as a stark reminder that true security and inheritance are found in obedience to God's righteous standards, not in the accumulation of wealth through oppressive means. The lament itself is a recognition of divine sovereignty and the inescapable consequences of sin, forcing the people to acknowledge their utter ruin and the source of their calamity.

* [Deuteronomy 28:15](/deuteronomy/28-15 "Deuteronomy 28:15 - Curses for Disobedience")
* [Isaiah 5:8-10](/isaiah/5-8-10 "Isaiah 5:8-10 - Woe to Land-Grabbers")
* [Leviticus 25:23-24](/leviticus/25-23-24 "Leviticus 25:23-24 - Land Belongs to God")

### REFLECTION AND APPLICATION
Micah 2:4 serves as a timeless and sobering mirror for individuals and societies, compelling us to examine our own hearts and systems for any echo of the injustices condemned by the prophet. It is a powerful reminder that God sees and responds to every act of oppression, exploitation, and covetousness, especially when the vulnerable are dispossessed or marginalized. The "lamentation" and "spoiling" are not just historical events but a perpetual warning: those who build their security or wealth on the exploitation of others will ultimately face a reckoning, and their ill-gotten gains will prove to be a fleeting and unstable foundation. This verse challenges us to consider our "portion"—what we truly value and where we place our ultimate security. Are we pursuing earthly inheritances at the expense of justice and righteousness, or are we seeking the eternal inheritance that is incorruptible and undefiled? It calls us to cultivate a profound empathy for the dispossessed and to actively champion justice, knowing that God Himself is the ultimate defender of the oppressed.

#### Questions for Reflection
* **In what ways might I, or my community, be guilty of "changing the portion" or "dividing the fields" of others, whether literally or figuratively?**
* **How does the concept of divine justice in Micah 2:4 challenge my understanding of prosperity and success?**
* **What "lamentation" might God be calling me to hear or to utter in response to current injustices in the world?**
* **Where do I find my true "portion" and security? Is it in earthly possessions or in my relationship with God?**

### FAQ
**What does "In that day" refer to in Micah 2:4?**

Answer: "In that day" (Hebrew: _yôwm_, H3117) is a common prophetic idiom referring to a specific, future time when God will act decisively in judgment or salvation. In Micah 2:4, it signifies a day of divine reckoning and calamity for the people of Israel/Judah, a time when the consequences of their sin, particularly their social injustices, will be fully realized. This "day" often points to the Assyrian or Babylonian invasions, which served as God's instruments of judgment, leading to the loss of their land and national sovereignty.

**Who is the "one" who takes up a parable and laments?**

Answer: The "one" is an indefinite pronoun, suggesting a universal witness or observer. It could represent survivors of the judgment, neighboring nations who observe Israel's downfall, or even the prophet himself articulating the future lament. The implication is that the devastation will be so complete and undeniable that anyone witnessing it will be compelled to acknowledge their ruin through a mocking song or a sorrowful dirge. This emphasizes the public and undeniable nature of the judgment.

**How does the "portion" relate to Israel's identity?**

Answer: The "portion" (Hebrew: _chêleq_, H2506) refers specifically to the ancestral land inheritance allotted to each Israelite tribe and family after the conquest of Canaan (e.g., [Joshua 14](/joshua/14 "Joshua 14 - Division of the Land")). This land was not merely property; it was a sacred trust from God, a tangible sign of their covenant relationship and their identity as God's chosen people. Losing this portion, as described in Micah 2:4, meant losing their economic security, their social standing, and a fundamental aspect of their national and spiritual identity. It was a reversal of God's gracious provision and a sign of their covenant unfaithfulness.

### CHRIST-CENTERED FULFILLMENT
Micah 2:4, with its vivid portrayal of judgment, loss of inheritance, and lamentation due to injustice, finds its ultimate Christ-centered fulfillment in several profound ways. While the immediate context speaks of physical land and national judgment, the New Testament reveals a deeper spiritual reality. Jesus Christ is the true and eternal "portion" of His people, providing an inheritance that is imperishable and undefiled, unlike the earthly one that can be "changed" or "removed" ([1 Peter 1:4](/1_peter/1-4 "1 Peter 1:4 - An Imperishable Inheritance")). The lament over lost earthly fields foreshadows the ultimate lament for sin, which Christ bore on the cross, taking upon Himself the "spoiling" and "removal" of our spiritual inheritance due to our own injustices ([Isaiah 53:4-6](/isaiah/53-4-6 "Isaiah 53:4-6 - The Suffering Servant")). Furthermore, Christ's coming inaugurated a new kingdom where justice reigns supreme. He consistently condemned the very injustices Micah railed against, particularly the oppression of the poor and the covetousness of the wealthy ([Luke 12:15-21](/luke/12-15-21 "Luke 12:15-21 - The Parable of the Rich Fool")). In Christ, the reversal of fortunes is not merely punitive but redemptive: those who are poor in spirit inherit the kingdom of heaven ([Matthew 5:3](/matthew/5-3 "Matthew 5:3 - Blessed are the Poor in Spirit")), and the ultimate "division of fields" is superseded by the spiritual inheritance of all believers in Christ, who are co-heirs with Him ([Romans 8:17](/romans/8-17 "Romans 8:17 - Co-heirs with Christ")). Thus, Micah's lament points forward to the one who experiences the ultimate lament for humanity's sin, and through whom a secure and eternal inheritance is graciously restored.

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

Habakkuk 2:6

Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth [that which is] not his! how long? and to him that ladeth himself with thick clay!

Jeremiah 9:17

Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning [women], that they may come:

Jeremiah 9:21

For death is come up into our windows, [and] is entered into our palaces, to cut off the children from without, [and] the young men from the streets.

Micah 1:15

Yet will I bring an heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam the glory of Israel.

Isaiah 6:11

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate,

Deuteronomy 28:29

And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save [thee].

Numbers 23:7

And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, [saying], Come, curse me Jacob, and come, defy Israel.