Micah 2:8

KJV

Even of late my people is risen up as an enemy: ye pull off the robe with the garment from them that pass by securely as men averse from war.

KJV (with Strong's)

Even of late {H865} my people {H5971} is risen up {H6965} as an enemy {H341}: ye pull off {H6584} the robe {H145} with {H4136} the garment {H8008} from them that pass {H5674} by securely {H983} as men averse {H7725} from war {H4421}.

Complete Jewish Bible

But lately my people behave like an enemy, stripping both cloaks and tunics from travelers who thought they were secure, so that they become like war refugees.

Berean Standard Bible

But of late My people have risen up like an enemy: You strip off the splendid robe from unsuspecting passersby like men returning from battle.

American Standard Version

But of late my people is risen up as an enemy: ye strip the robe from off the garment from them that pass by securely as men averse from war.

Commentary

### SUMMARY
Micah 2:8 delivers a scathing indictment against the people of Judah and Israel, specifically condemning their internal betrayal and oppressive actions. The prophet laments that God's own covenant people have turned against their brethren, acting like hostile invaders by violently stripping vulnerable and unsuspecting individuals of their essential garments. This verse highlights a profound moral and spiritual decay, where those who should uphold justice instead perpetrate grievous social injustice, preying on the defenseless for personal gain.

### CONTEXT
* **Literary Context:** Micah 2:8 is situated within a powerful prophetic oracle against the social sins of Judah and Israel, specifically targeting the wealthy and powerful. The preceding verses, [Micah 2:1-2](/micah/2-1-2 "Micah 2:1-2 - Woe to those who covet and seize") describe the elite devising evil on their beds, then rising to violently seize fields and houses, dispossessing families. [Micah 2:3-5](/micah/2-3-5 "Micah 2:3-5 - God's Judgment on the Oppressors") then pronounces divine judgment, a "disaster" from which they cannot escape, leading to their land being redistributed. Verse 8, therefore, shifts from the covetous planning and land-grabbing to the direct, physical violence and exploitation of individuals, demonstrating the depth of their depravity and the pervasive nature of their injustice. It is part of a larger section (Micah 2:1-11) that details the specific sins of the people and the coming judgment.
* **Historical & Cultural Context:** The prophet Micah ministered in Judah during the latter half of the 8th century BC, a period marked by significant social stratification and corruption. Under kings like Jotham, Ahaz, and Hezekiah, there was a stark contrast between the opulent lifestyles of the wealthy landowners and merchants in Jerusalem and the increasing poverty of the rural population. The legal system was often manipulated to favor the powerful, leading to widespread injustice. The act of "pulling off the robe with the garment" was particularly heinous in this context. The outer garment (often a large cloak) served as a person's primary covering and, for the poor, often their only blanket at night. Mosaic Law explicitly forbade keeping a poor person's garment as a pledge overnight, commanding its return by sunset (e.g., [Exodus 22:26-27](/exodus/22-26-27 "Exodus 22:26-27 - Law on Pledges") and [Deuteronomy 24:12-13](/deuteronomy/24-12-13 "Deuteronomy 24:12-13 - Law on Pledges")). To strip someone entirely, especially "securely as men averse from war," signified not only robbery but also extreme humiliation, destitution, and a blatant disregard for God's covenant commands concerning the care of the vulnerable.
* **Key Themes:** This verse powerfully contributes to several key themes within the book of Micah. Firstly, it underscores the theme of **social injustice and oppression**, which is a central concern for Micah, alongside Amos and Isaiah. The prophet consistently condemns the exploitation of the poor and vulnerable by the powerful, highlighting how such actions violate God's covenant with Israel. Secondly, it emphasizes the theme of **covenant betrayal**. God refers to them as "my people," yet they act "as an enemy," revealing a profound rupture in their relationship with Yahweh and with each other. Their behavior is antithetical to the justice and righteousness that should characterize God's chosen nation (cf. [Micah 6:8](/micah/6-8 "Micah 6:8 - What the Lord Requires")). Thirdly, the verse touches on the theme of **divine lament and judgment**, as God expresses sorrow and anger over His people's actions, which will inevitably lead to severe consequences, as detailed in the broader prophetic message of [Micah](/micah/1 "The Book of Micah").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **people (Hebrew, _ʻam'_):** From H5971, this word signifies a "congregated unit," specifically a tribe like Israel, or collectively, troops or attendants. In this context, it highlights the tragic irony that God's own chosen "people," who were meant to embody justice and compassion, have instead become oppressors.
* **risen up (Hebrew, _qûwm'_):** From H6965, a primitive root meaning "to rise" in various applications, including literal, figurative, intensive, and causative. Here, it denotes an active, aggressive posture, indicating that "my people" have intentionally taken action, not passively fallen into sin, but actively "risen up" in opposition.
* **enemy (Hebrew, _ʼôyêb'_):** From H341, an active participle meaning "hating" or "an adversary." This term is profoundly jarring when applied to God's "people." It signifies that their actions are not merely sinful but are hostile and adversarial, mirroring the behavior of foreign invaders rather than covenant partners.
* **pull off (Hebrew, _pâshaṭ'_):** From H6584, a primitive root meaning "to spread out (i.e. deploy in hostile array); by analogy, to strip (i.e. unclothe, plunder, flay, etc.)." This word vividly portrays the violent and predatory nature of their actions, indicating a forceful and complete stripping, as one would plunder an enemy.
* **robe (Hebrew, _ʼeder'_):** From H145, meaning "amplitude," or concretely, a "mantle" or "splendor." This refers to a valuable outer garment, often a large cloak that could serve as bedding. Its forcible removal, combined with the "garment," signifies complete dispossession and humiliation, leaving the victim utterly exposed.
* **garment (Hebrew, _salmâh'_):** From H8008, meaning a "dress," "clothes," or "raiment." This term, often used interchangeably with similar words for outer garments, reinforces the idea of total stripping. The combination of "robe" and "garment" emphasizes that the victims were left completely naked and vulnerable, deprived of their most basic necessities and dignity.
* **securely (Hebrew, _beṭach'_):** From H983, meaning "a place of refuge," or abstractly, "safety" or "trust." When used adverbially, it means "safely" or "securely." This word highlights the victims' unsuspecting state; they were traveling or living in peace, trusting in their safety, making the attack on them even more reprehensible.
* **averse (Hebrew, _shûwb'_):** From H7725, a primitive root meaning "to turn back (hence, away) transitively or intransitively." In this context, "averse from war" implies people who are peaceful, non-combative, and not prepared for conflict. This emphasizes the cowardice and depravity of the oppressors, who prey on the defenseless.

#### Verse Breakdown
* **"Even of late my people is risen up as an enemy:"** This opening clause expresses God's astonishment and lament. The phrase "even of late" (H865, `ʼethmôwl`) suggests a recent, perhaps intensifying, development of this egregious behavior. The core shock is that "my people" (H5971, `ʻam`), those bound to God by covenant and called to be a light to the nations, have "risen up" (H6965, `qûwm`) not in righteousness, but "as an enemy" (H341, `ʼôyêb`). This is a profound betrayal, acting like hostile invaders against their own brethren, violating the very essence of their identity as God's chosen nation.
* **"ye pull off the robe with the garment from them that pass by securely as men averse from war."** This clause details the specific, violent act of oppression. "Ye pull off" (H6584, `pâshaṭ`) signifies a forceful, predatory stripping. The victims are deprived of their "robe" (H145, `ʼeder`) and "garment" (H8008, `salmâh`), leaving them utterly exposed and destitute. The phrase "from them that pass by securely" (H5674, `ʻâbar` and H983, `beṭach`) highlights the vulnerability of the victims—they are unsuspecting travelers or peaceful citizens, not threats. The final phrase, "as men averse from war" (H7725, `shûwb` and H4421, `milchâmâh`), further emphasizes that these victims are non-combatants, unprepared for violence, making the oppressors' actions particularly cowardly and morally repugnant.

#### Literary Devices
Micah 2:8 employs several powerful literary devices to convey its message. The primary device is **Irony**, as God's "people" (those chosen and covenanted) are described as acting "as an enemy." This stark contrast between their identity and their behavior underscores the depth of their spiritual and moral corruption. **Metaphor** is also present in the comparison of God's people to an "enemy," likening their internal oppression to the actions of a foreign invader. The phrase "pull off the robe with the garment" serves as **Synecdoche**, where the stripping of essential clothing represents the complete dispossession, humiliation, and dehumanization of the victims. The vivid imagery of stripping the "secure" and "averse from war" highlights the **Pathos** of the victims' plight and the utter depravity of the oppressors, evoking a strong emotional response from the audience.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 2:8 profoundly illustrates the Old Testament's emphasis on social justice as an integral component of true worship and covenant faithfulness. The prophet's condemnation of Israel's internal oppression reveals that God's concern for righteousness extends beyond ritualistic adherence to the law, demanding ethical conduct and compassion towards one's neighbor. When God's own people act like enemies, preying on the vulnerable, they betray their divine calling and demonstrate a profound spiritual sickness. This behavior is a direct affront to God's character, who is consistently portrayed as the defender of the poor, the widow, and the orphan. The verse serves as a stark reminder that genuine faith must manifest in tangible acts of justice and mercy, reflecting the very heart of God.

* [Deuteronomy 15:7-8](/deuteronomy/15-7-8 "Deuteronomy 15:7-8 - Lending to the Poor")
* [Amos 2:6-7](/amos/2-6-7 "Amos 2:6-7 - Judgment for Oppression")
* [Isaiah 1:16-17](/isaiah/1-16-17 "Isaiah 1:16-17 - Call to Justice")

### REFLECTION AND APPLICATION
Micah 2:8 stands as a timeless challenge to any community, especially one that identifies as God's people, to critically examine its internal dynamics and treatment of the vulnerable. The prophet's indictment against those who prey on the unsuspecting and defenseless forces us to confront the uncomfortable truth that injustice often arises not from external threats, but from within, perpetrated by those who should be protectors. This verse calls us to move beyond superficial religiosity to a faith that actively champions justice, compassion, and human dignity. It compels us to ask if our systems, our personal choices, or our collective silence contribute to the stripping away of dignity, security, or basic necessities from others, particularly those who are "averse from war"—the peaceful, the marginalized, the voiceless. True spirituality, as Micah powerfully articulates, is inextricably linked to how we treat the least among us, reflecting God's own righteous character.

#### Questions for Reflection
* **In what ways might I, or my community, be inadvertently "rising up as an enemy" against the vulnerable, even if our intentions are not overtly malicious?**
* **How can I actively contribute to systems and practices that protect the "secure" and "averse from war" in my society, rather than allowing them to be exploited?**
* **What "robes and garments" (metaphorically speaking, dignity, security, resources) might be stripped from people in my context, and what is my role in restoring them?**
* **Does my faith genuinely translate into a pursuit of justice and mercy for others, or is it primarily focused on personal piety?**

### FAQ
**What does "Even of late my people is risen up as an enemy" mean?**

Answer: This phrase expresses God's profound disappointment and condemnation. "My people" refers to Israel and Judah, who were in a covenant relationship with God. The shocking indictment is that they have "risen up as an enemy," meaning they are behaving like hostile invaders or adversaries against their own countrymen, rather than living according to the covenant principles of justice and love. It signifies a deep internal betrayal and a perversion of their identity as God's chosen nation.

**Why is stripping someone's "robe with the garment" so significant in this context?**

Answer: In ancient Israel, the outer garment (robe or cloak) was often a person's most valuable possession, serving as clothing during the day and a blanket at night. Mosaic Law, as seen in [Exodus 22:26-27](/exodus/22-26-27 "Exodus 22:26-27 - Law on Pledges") and [Deuteronomy 24:12-13](/deuteronomy/24-12-13 "Deuteronomy 24:12-13 - Law on Pledges"), specifically prohibited keeping a poor person's cloak overnight if taken as a pledge, because it was essential for their survival. To "pull off the robe with the garment" from someone meant to strip them completely, leaving them naked, destitute, and humiliated. It was an act of extreme cruelty, robbery, and a blatant disregard for both human dignity and God's law, highlighting the oppressors' complete lack of compassion.

**Who are "them that pass by securely as men averse from war"?**

Answer: This refers to the victims of the oppression: peaceful, unsuspecting individuals who are not engaged in conflict and pose no threat. They are "securely" going about their business, trusting in their safety, and are "averse from war," meaning they are non-combatants, not armed or prepared for a fight. This detail underscores the cowardice and depravity of the oppressors, who prey on the most vulnerable and defenseless members of society, rather than confronting genuine adversaries. It emphasizes the injustice of attacking those who are innocent and unprepared.

### CHRIST-CENTERED FULFILLMENT
Micah 2:8, with its lament over God's people acting as an enemy to their own, finds its ultimate fulfillment and reversal in the person and work of Jesus Christ. While Israel failed to live up to its covenant responsibilities, preying on the vulnerable, Jesus perfectly embodied the righteous and compassionate character of God. He did not "rise up as an enemy" but came as the Suffering Servant, who identified with the poor and oppressed, declaring that true greatness lies in serving others ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man came to serve")). Instead of stripping others, Christ, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), allowed Himself to be stripped, humiliated, and crucified, becoming poor so that through His poverty we might become rich ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")). His life and ministry were a constant demonstration of justice and mercy, healing the sick, feeding the hungry, and advocating for the marginalized, fulfilling the very righteousness that Micah called for ([Matthew 25:35-40](/matthew/25-35-40 "Matthew 25:35-40 - The Sheep and the Goats")). Through His atoning sacrifice, Christ not only redeems humanity from sin but also establishes a new covenant community, the Church, called to live out the very justice and compassion that ancient Israel so tragically failed to uphold, reflecting the love of God to a broken world ([Ephesians 2:19-22](/ephesians/2-19-22 "Ephesians 2:19-22 - Fellow Citizens with the Saints")).

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

Psalms 120:6

My soul hath long dwelt with him that hateth peace.

Psalms 120:7

I [am for] peace: but when I speak, they [are] for war.

2 Chronicles 28:5

Wherefore the LORD his God delivered him into the hand of the king of Syria; and they smote him, and carried away a great multitude of them captives, and brought [them] to Damascus. And he was also delivered into the hand of the king of Israel, who smote him with a great slaughter.

2 Chronicles 28:8

And the children of Israel carried away captive of their brethren two hundred thousand, women, sons, and daughters, and took also away much spoil from them, and brought the spoil to Samaria.

Isaiah 9:21

Manasseh, Ephraim; and Ephraim, Manasseh: [and] they together [shall be] against Judah. For all this his anger is not turned away, but his hand [is] stretched out still.

Psalms 55:20

He hath put forth his hands against such as be at peace with him: he hath broken his covenant.

2 Samuel 20:19

I [am one of them that are] peaceable [and] faithful in Israel: thou seekest to destroy a city and a mother in Israel: why wilt thou swallow up the inheritance of the LORD?