TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Micah 2:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The injustice of man contriving the evil of sin, Mic 2:1, Mic 2:2. God was coming forth against this people to destroy them, and here he shows what was the ground of his controversy with them; it is that which is often mentioned as a sin that hastens the ruin of nations and families as much as any, the sin of oppression. Let us see the steps of it. 1. They eagerly desire that which is not their own - that is the root of bitterness, the root of all evil, Mic 2:2. They covet fields and houses, as Ahab did Naboth's vineyard. "Oh that such a one's field and house were mine! It lies convenient for me, and I would manage it better than he does; it is fitter for me than for him." 2. They set their wits on work to invent ways of accomplishing their desire (Mic 2:4); they devise iniquity with a great deal of cursed art and policy; they plot how to do it effectually, and yet so as not to expose themselves, or bring themselves into danger, or under reproach, by it. This is called working evil! they are working it in their heads, in their families, and are as intent upon it, and with as much pleasure, as if they were doing it, and are as confident of their success (so wisely do they think they have laid the scheme) as if it were assuredly done. Note, It is bad to do mischief upon a sudden thought, but much worse to devise it, to do it with design and deliberation; when the craft and subtlety of the old serpent appear with his poison and venom, it is wickedness in perfection. They devised it upon their beds, when they should have been asleep; care to compass a mischievous design held their eyes waking. Upon their beds, where they should have been remembering God, and meditating upon him, where they should have been communing with their own hearts and examining them, they were devising iniquity. It is of great consequence to improve and employ the hours of our retirement and solitude in a proper manner. 3. They employ their power in executing what they have designed and contrived; they practise the iniquity they have devised, because it is in the power of their hand; they find that they can compass it by the help of their wealth, and the authority and interest they have, and that none dare control them, or call them to an account for it; and this, they think, will justify them and bear them out in it. Note, It is the mistake of many to think that as they can do they may do; whereas no power is given for destruction, but all for edification. 4. They are industrious and very expeditious in accomplishing the iniquity they have devised; when they have settled the matter in their thoughts, in their beds, they lose no time, but as soon as the morning is light they practice it; they are up early in the prosecution of their designs, and what ill their hand finds to do they do it with all their might, which shames our slothfulness and dilatoriness in doing good, and should shame us out of them. In the service of God, and our generation, let it never be said that we left that to be done tomorrow which we could do today. 5. They stick at nothing to compass their designs; what they covet they take away, if they can, and, (1.) They care not what wrong they do, though it be ever so gross and open; they take away men's fields by violence, not only by fraud, and underhand practices and colour of law, but by force and with a high hand. (2.) They care not to whom they do wrong nor how far the iniquity extends which they devise: They oppress a man and his house; they rob and ruin those that have numerous families to maintain, and are not concerned though they send them and their wives and children a begging. They oppress a man and his heritage; they take away from men that which they have an unquestionable title to, having received it from their ancestors, and which they have but in trust, to transmit it to their posterity; but those oppressors care not how many they impoverish, so they may but enrich themselves. Note, If covetousness reigns in the heart, commonly all compassion is banished from it; and if any man love this world, as the love of the Father, so the love of his neighbour is not in him.
II.The justice of God contriving the evil of punishment for this sin (Mic 2:3):
Therefore thus saith the Lord, the righteous God, that judges between man and man, and is an avenger on those that do wrong, Behold, against this family do I devise an evil, that is, against the whole kingdom, the house of Israel, and particularly those families in it that were cruel and oppressive. They unjustly devise evil against their brethren, and God will justly devise evil against them. Infinite Wisdom will so contrive the punishment of their sin that it shall be very sure, and such as cannot be avoided, very severe, and such as they cannot bear, very signal and remarkable, and such as shall be universally observed to answer to the sin. The more there appears of a wicked wit in the sin the more there shall appear of a holy wisdom and fitness in the punishment; for the Lord will be known by the judgments he executes; he will be owned by them.
1.He finds them very secure, and confident that they shall in some way or other escape the judgment, or, though they fall under it, shall soon throw it off and get clear of it, and therefore he tells them, It is an evil from which they shall not remove their neck. They were children of Belial, that would not endure the easy yoke of God's righteous commands, but broke those bonds asunder, and cast away those cords from them; and therefore God will lay upon them the heavy yoke of his righteous judgments, and they shall not be able to withdraw their necks from that; those that will not be overruled shall be overcome.
2.He finds them very proud and stately, and therefore he tells them that they shall not go haughtily, with stretched-forth necks and wanton eyes, walking and mincing as they go (Isa 3:16); for this time is evil, and the events of it are very humbling and mortifying, and such as will bring down the stoutest spirit.
3.He finds them very merry and jovial, and therefore tells them their note shall be changed, their laughter shall be turned into mourning and their joy into heaviness (Mic 2:4): In that day, when God comes to punish you for your oppression, shall one take up a parable against you, and lament with a doleful lamentation, with a lamentation of lamentations (so the word is), a most lamentable lamentation, as a song of songs is a most pleasing song. Their enemies shall insult over them, and make a jest of their griefs, for they shall take up a parable against them. Their friends shall mourn over them, and lay to heart their calamities, and this shall be the general cry, "We are utterly spoiled; we are all undone." Note, Those that were most haughty and secure in their prosperity are commonly most dejected and most ready to despair in their adversity.
4.He finds them very rich in houses and lands, which they have gained by oppression, and therefore tells them that they shall be stripped of all.
(1.)They shall, in their despair, give it all up; they shall say, We are utterly spoiled; he has changed the portion of my people, so that it is now no longer theirs, but it is in the possession and occupation of their enemies: How has he removed it from me! How suddenly, how powerfully! What is unjustly got by us will not long continue with us; the righteous God will remove it. Turning away from us in wrath, he has divided our fields, and given them into the hands of strangers. Woe to those from whom God turns away. The margin reads it, "Instead of restoring, he has divided our fields; instead of putting us again in the possession of our estates, he has confirmed those in the possession of them that have taken them from us." Note, It is just with God that those who have dealt fraudulently and violently with others should themselves be dealt fraudulently and violently with.
(2.)God shall ratify what they say in their despair (Mic 2:5); so it shall be: Thou shalt have none to cast a cord by lot in the congregation of the Lord, none to divide inheritances, because there shall be no inheritances to divide, no courts to try titles to lands, or determine controversies about them, or cast lots upon them, as in Joshua's time, for all shall be in the enemies' hand. This land, which should be taken from them, they had not only an unquestionable title to, but a very comfortable enjoyment of, for it was in the congregation of the Lord, or rather the congregation of the Lord was in it; it was God's land; it was a holy land, and therefore it was the more grievous to them to be turned out of it. Note, Those are to be considered the sorest calamities which cut us off from the congregation of the Lord, or cut us short in the enjoyment of the privileges of it.
Historical interpretation
Fourteen Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Chapter 2—Verse 1 onwards) Woe to those who devise wickedness and work evil upon their beds! In the morning light they practice it, because it is in the power of their hand. They covet fields, and seize them; houses, and take them away; they oppress a man and his house, a man and his inheritance. Therefore thus says the Lord: Behold, I am devising against this family an evil from which you cannot remove your necks, and you shall not walk haughtily, for it will be an evil time. On that day, this parable shall be taken up against you, and a song shall be sung with sweetness, saying: We have been utterly devastated. The portion of my people has been changed. How shall he withdraw from me, when he shall return, who will divide our regions? For this reason, there will be no one sending out a measuring line to the assembly of the Lord. LXX: They have become those who think about labors and do evil in their beds. And together, on the day of the consummation, they will complete them. For they have not lifted up their hands to God, and they have desired fields, and they have plundered the orphan, and they have oppressed houses, and they have seized a man, and his house, a man and his inheritance. Therefore thus says the Lord: Behold, I am devising evil against this tribe, from which you will not remove your necks, so that you will not walk upright, for it is a time of disaster. In that day a proverb will be taken up against you, and a lamentation with the singing of mournful songs will be sung: We are utterly ruined; my people's portion is measured out with a measuring line, and there is no one to restore it. Our fields are divided up; therefore there will be no one to set a milestone for you in the inheritance. What we have placed at the end of the chapter according to the Hebrew, in the assembly of the Lord, for which the Seventy translated, in the Church of the Lord; according to the Vulgate edition, the beginning of the following chapter is. And therefore, if the Lord permits, we will discuss it. Woe to you, assembly of the Jews, who both plan evil and carry it out. And you defile the sleeping chambers given for rest with lewdness, and whatever wickedness you engage in during the night, as if it were not permissible to delay, you hastily fulfill it as soon as day breaks, not considering that your hand is strong against the Lord. And in order to teach through Scripture what they were thinking at night and doing during the day, he explains in parts. 'They coveted,' he says, 'the fields and forcefully took them; and the houses, it is understood, they coveted and plundered the ones they coveted. And not only did they malign people and their homes, but they also ravaged their descendants who deserved mercy for their tender age with their voracious mouths. Therefore, because you have done these things and thought them useless, I, the Lord, will plan evil against this family. Not that the evil I plan is actually evil, but because it seems evil to those who suffer when I inflict it. And I will afflict you in such a way that you will not be able to lift up your necks and walk proudly, namely those whom the time of captivity has oppressed.'
Then a parable will be spoken against you, and your miseries will be turned into a song: We have been devastated by depopulation, the portion of my people: My temple, which I alone had more than other nations, will be changed into ruin. How will the Assyrian depart from me, when he returns to distribute my fields by lot for himself? Therefore, O family of Israel, against whom I am devising evil, you will not have a portion in the inheritance of the righteous. But even about the final captivity this can be understood, that everything happened to them because they crucified the Lord: in such a way, however, that the version of the Seventy interpreters is discussed. For the glory of the daughter of Israel was stripped, and shaved over the once most delicate sons, and if anything of hair was born afterward, it was immediately cut off and shaved. Then all their plans turned into labor, and what they conceived, with the mind and soul asleep, brought them troubles: and what they did, as soon as the light of Christ and retribution appeared, was disturbed. For when they had read that Israel had conquered, when Moses raised his hands to the Lord, and that Amalek had been defeated when Moses grew weary and lowered his arms (Exodus XVII), they did not lift their hands to the Lord, but committed all kinds of crimes against the poor and the people of the Lord. They desired fields and plundered the houses of orphans, and they ravaged the man and his wife and their children and their possessions. Therefore the Lord planned evil against that tribe: not against the twelve tribes, but against the tribe corrupted by malice and wickedness, who could not lift up their heads or walk uprightly. Finally, up until the present day, they have been subjects of the Roman Empire, and they are burdened by the yoke of captivity, and they do not lift their necks. However, the following phrase, ἐξαίφνης, which means 'suddenly,' is not found in the Hebrew volumes, yet it can correspond with the present passage in such a way that we may say: Therefore, thus says the Lord: Behold, I am devising evil against this tribe suddenly, from which they cannot lift their necks, and for this reason, they will not be able to lift them, because it is a time of evil. For just as they worked evil against the Lord Jesus, so they will endure the evils of perpetual captivity, and they will come into such great distress that all their songs and psalms will be turned into mourning. And the people will know nothing else to say except for this: we have become wretched in our misery. For the promised land, which had previously been divided by lot among the two and a half tribes beyond the Jordan, with Moses sending the measuring cord and later divided among the remaining tribes by Joshua, has now been divided among the Gentiles under Roman rule. And there is no one to prevent them from ruling over all the nations. Not a single Jew possesses the ancient freedom of their homeland. But if we choose to follow the third exposition, we will see that every thought of ours is labor and sorrow, and our bed is filled with evils, and even the light itself, which seems bright, is mixed with darkness. And whatever we handle at night, we do so in darkness. For which of us can lift holy hands to God without anger and thought? Who does not desire the villas of this age, forgetting the possessions of paradise? You may see others connecting fields with fields and joining boundaries with boundaries, and the small body of a man not being sufficient for the countryside of cities. Therefore the Lord thinks upon us evil things, from which we are unable to lift up our necks, nor to walk upright, because it is a very bad time, according to the words of John saying: The world is placed in the evil one (1 John 5:19). The same thing is signified by that noble soul in the Gospel, the daughter of Abraham, whom Satan had bound and bowed down, and unless she could be raised up before the coming of the Lord, nor could she look upon her Creator. Then Jesus said: 'Shouldn't this daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day?' (Luke 13:16). Therefore, because our glory has been completely diminished and we have extended the shaving or our nakedness (for thus it is found in some codices), those who would lament with Jeremiah and take up a parable against us were sent, saying with the Apostle: 'I will mourn for the many who have sinned and have not repented' (2 Corinthians 12:21). For who would not lament seeing human souls as if they were a diverse collection of furniture possessed by demons and various vices? One demon sends the cord of fornication, another of greed. This one extends the lines of murder, while that one of perjury. The portion of the people of God is divided by a cord. And the fields once holy and like paradise, of which Isaac delighted in the smell, were handed over to the Assyrians and to the Babylonian king. And while foxes have dens and birds have nests, the Son of Man has nowhere to lay his head (Matt. 8). I have explained, according to the limitations of my small intelligence, the first captivity of the people by the Assyrians and Babylonians, the second by the Romans who crucified the Lord, and the third spiritual captivity in which each one of us fell from paradise with Adam and is held captive in this world. When the Lord comes, he will raise up the fallen and release the imprisoned (Psalm 144). He will also gather the once captive of the devil into his possession, fulfilling the words of the Psalmist: As he ascended on high, he led captivity captive (Psalm 68:18). According to this explanation, the fourth captivity can also be understood as the Church, from which each person departs through sin, and then, through Ezra, who interprets as helper, that is, through the word of God, is brought back to Jerusalem (1 Esdras 7). However, if someone has been meditating on the Law of the Lord day and night, they have had greater zeal, greater intelligence, leisure, and grace, and they may be able to say something more probable about the present chapter. I do not envy, I do not reject, but rather I desire to learn from him what I do not know, and I will gladly profess myself as his student, as long as he teaches and does not detract. For nothing is so easy as to debate about the work and efforts of others when one is idle and asleep.
Thou shalt have none: Thou shalt have no longer any lot or inheritance in the land of the people of the Lord.
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Summary
Micah 2:5 is a pronouncement of divine judgment against the oppressive elite in ancient Israel who unjustly seized land and exploited the vulnerable. It declares a stark reversal of fortune: those who dispossessed others will themselves be dispossessed, losing their right to a portion of land and their standing within the sacred community of God's people, symbolizing a profound loss of covenant blessing and inheritance.
Context
Literary Context
Micah 2:5 concludes a powerful prophetic oracle of judgment that begins in Micah 2:1. The preceding verses (Micah 2:1-2) explicitly condemn the wealthy and powerful for their premeditated evil, their coveting of fields and houses, and their violent seizure of property from the poor and defenseless. Micah 2:3-4 then details the impending calamity God will bring upon them—a "disaster" from which they cannot escape, leading to a lamentation over their lost inheritance and the division of their fields among others. Micah 2:5 serves as the climactic consequence of these wicked actions, directly linking their unethical acquisition of property to their own future exclusion from the divinely sanctioned land distribution.
Historical & Cultural Context
In ancient Israel, land was not merely property but a foundational element of covenant identity, economic security, and spiritual blessing. Each family's inheritance was divinely apportioned, tracing back to the original division of Canaan under Joshua (Joshua 18). The Law of Moses protected these inheritances, forbidding their permanent sale (Leviticus 25:23) and emphasizing justice for the poor and vulnerable. However, during Micah's time (8th century BCE), the wealthy elite, particularly in Samaria and Jerusalem, had become corrupt, using their power to dispossess small landowners, accumulate vast estates, and disregard the Mosaic Law. This verse speaks directly to this systemic injustice, highlighting God's response to the violation of the covenant's social and economic principles.
Key Themes
Micah 2:5 powerfully contributes to several overarching themes in the book of Micah. It underscores Divine Judgment, revealing God's unwavering commitment to justice and His active intervention against those who exploit the vulnerable. The verse vividly portrays a Reversal of Fortune, where the oppressors, who gained through unjust means, will suffer a similar, ironic fate, losing their own rightful inheritance. This reflects the biblical principle that "whatever a person sows, that he will also reap" (Galatians 6:7). Furthermore, it emphasizes the profound Loss of Inheritance, which for an Israelite meant exclusion from the communal and divinely sanctioned division of land, signifying a deep loss of standing, identity, and blessing within the "congregation of the LORD," the assembly of God's covenant people.
Exposition and Analysis
Key Word Analysis
This primitive root means "to throw out, down or away." In this context, it refers to the act of throwing lots to determine the division of land. The negative phrasing "shalt have none that shall cast" emphasizes the complete absence of this crucial act for the condemned, signifying their utter exclusion from the land distribution.
This word refers to a rope or measuring line. It was used in ancient times to measure out the boundaries of an allotted portion of land. Figuratively, chebel itself can also denote the "allotted portion" or "inheritance" itself. Thus, the absence of someone to "cast a cord" means not only the lack of the ritual but, more significantly, the lack of an inheritance to measure.
Properly, a pebble or small stone used for casting lots to determine destiny or portion. The practice of casting lots was a recognized method for divine allocation, particularly in the division of the Promised Land among the tribes of Israel (Joshua 18:10). Therefore, to "cast a cord by lot" was the established, divinely sanctioned method of receiving one's inheritance. The verse's declaration signifies that the oppressors will have no such divinely appointed share.
Verse Breakdown
"Therefore thou shalt have none"
This opening phrase establishes the direct consequence of the wicked actions described in the preceding verses. The "therefore" links the judgment to the greed and violence of the oppressors. "Thou" refers to the unjust elite. The pronouncement "shalt have none" signifies a complete and absolute deprivation, a total reversal of their ill-gotten gains.
"that shall cast a cord by lot"
This clause describes the specific action that will be denied to the oppressors. As explained in the Key Word Analysis, "casting a cord by lot" was the ancient, divinely ordained method for distributing land inheritance in Israel. The denial of this ritual means that the condemned will receive no portion, no share, no inheritance in the land. This is a direct, ironic punishment for those who previously seized land unjustly.
"in the congregation of the LORD."
This phrase specifies the context and community from which the oppressors will be excluded. The "congregation of the LORD" (Hebrew: qâhâl Yᵉhôvâh) refers to the assembly or community of God's covenant people, Israel. To be excluded from the land distribution "in the congregation of the LORD" implies not just a material loss, but a spiritual and communal disenfranchisement. It signifies a loss of standing, identity, and blessing within the very people of God, highlighting the profound spiritual dimension of their judgment.
Literary Devices
Micah 2:5 employs several potent literary devices. Irony is central, as those who unjustly seized land will themselves be denied a portion, experiencing the very dispossession they inflicted upon others. This serves as a powerful instance of divine retribution, where the punishment perfectly fits the crime. The phrase "cast a cord by lot" functions as a metonymy, where the ritual act stands for the entire process of land distribution and, by extension, the inheritance itself. Furthermore, the "cord" and "lot" are symbols of a divinely ordered, just allocation of resources, which the oppressors have violated. Their exclusion from this process within the "congregation of the LORD" symbolizes their ultimate spiritual and communal alienation from God's covenant blessings.
Theological and Thematic Connections
Micah 2:5 profoundly underscores God's unwavering commitment to justice and His active opposition to social and economic oppression. It reveals that the Lord, as the ultimate owner of the land and the covenant keeper, will not tolerate the exploitation of the vulnerable, particularly when it involves the divinely apportioned inheritance of His people. This verse serves as a powerful reminder that true blessing and security are not found in ill-gotten gains but in righteous living and adherence to God's covenant principles. The loss of inheritance in the "congregation of the LORD" signifies a spiritual judgment, highlighting that sin not only has material consequences but also impacts one's standing and relationship within the divine community. This prophetic word points to a universal principle: God will ultimately right all wrongs, ensuring that those who sow injustice will reap its bitter fruit.
Reflection and Application
Micah 2:5 serves as a timeless and urgent call for believers to examine their hearts and actions regarding wealth, property, and justice. While we may not divide land by casting lots today, the underlying principles of covetousness, exploitation, and the pursuit of gain at the expense of others remain potent temptations. This verse challenges us to consider how our economic practices, our pursuit of success, and our use of resources align with God's heart for justice and compassion. It reminds us that true security and inheritance are not found in earthly possessions, especially those acquired unjustly, but in our relationship with God and our participation in His righteous kingdom. We are called to be champions of justice, to stand against systems and actions that oppress the poor and vulnerable, and to trust in God's ultimate sovereignty and His commitment to right all wrongs.
Questions for Reflection
FAQ
What does it mean to "cast a cord by lot" in this verse?
To "cast a cord by lot" refers to the ancient Israelite practice of dividing land by divine allocation. A "lot" (like a pebble or dice) was cast to determine which portion of land would be assigned to an individual or family, and then a "cord" or measuring line was used to physically mark out the boundaries of that allotted inheritance. This method was famously used by Joshua to divide the Promised Land among the tribes of Israel (Joshua 18:10). Therefore, the phrase in Micah 2:5 signifies that the wicked oppressors will be entirely excluded from any future land distribution or inheritance within the community of God's people.
Why is being excluded from the "congregation of the LORD" significant?
The "congregation of the LORD" (Hebrew: qâhâl Yᵉhôvâh) refers to the assembly or community of God's covenant people, Israel. In ancient Israel, this was not just a social gathering but a sacred assembly where God's presence was manifested and His covenant blessings were enjoyed. To be excluded from the land distribution "in the congregation of the LORD" meant more than just losing property; it implied a profound loss of identity, status, and blessing within the very people of God. It signified spiritual disenfranchisement and a severing of one's share in the covenant inheritance, emphasizing the spiritual gravity of the judgment against their injustice.
Christ-Centered Fulfillment
Micah 2:5, with its pronouncement of lost inheritance for those who unjustly seize land, finds its ultimate Christ-centered fulfillment in the radical redefinition of "inheritance" and "congregation" in the New Covenant. While the Old Testament promise of land pointed to a physical inheritance, Christ inaugurates a spiritual inheritance that is infinitely more profound and eternal. Those who cling to earthly possessions, especially those gained through injustice, are precisely those who forfeit their true, spiritual inheritance in Christ. Jesus Himself warned against storing up "treasures on earth, where moths and vermin destroy, and where thieves break in and steal" (Matthew 6:19), contrasting it with the imperishable treasures of heaven. The "congregation of the LORD" is now expanded to include all who are "in Christ," Jew and Gentile alike, forming the Church, His body (Ephesians 2:19-22). Our true "lot" or inheritance is not a piece of land, but rather "an inheritance that can never perish, spoil or fade—kept in heaven for you" (1 Peter 1:4). Through His atoning sacrifice, Christ has secured for His people a spiritual inheritance that cannot be lost by human injustice or covetousness, but only by rejecting the Lamb of God who takes away the sin of the world (John 1:29). Thus, Micah's judgment foreshadows the ultimate spiritual dispossession of those who reject God's justice and His Son, while simultaneously highlighting the glorious, secure inheritance available to all who are found in Christ.