Micah 3:1

KJV

¶ And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; [Is it] not for you to know judgment?

KJV (with Strong's)

And I said {H559}, Hear {H8085}, I pray you, O heads {H7218} of Jacob {H3290}, and ye princes {H7101} of the house {H1004} of Israel {H3478}; Is it not for you to know {H3045} judgment {H4941}?

Complete Jewish Bible

"I said, 'Please listen, leaders of Ya'akov, rulers of the house of Isra'el: Shouldn't you know what justice is?

Berean Standard Bible

Then I said: “Hear now, O leaders of Jacob, you rulers of the house of Israel. Should you not know justice?

American Standard Version

And I said, Hear, I pray you, ye heads of Jacob, and rulers of the house of Israel: is it not for you to know justice?

Commentary

### SUMMARY
Micah 3:1 opens the prophet's scathing indictment against the corrupt leaders of both the northern kingdom of Israel and the southern kingdom of Judah. Micah directly confronts the "heads of Jacob" and "princes of the house of Israel," challenging their fundamental failure to uphold justice and righteous governance, a duty divinely entrusted to them. This verse serves as a powerful and direct introduction to the detailed accusations of oppression and perversion of justice that follow in the chapter, highlighting the leaders' culpability in the moral decay of the nation.

### CONTEXT
* **Literary Context:** Micah 3:1 initiates a distinct section of the prophet's message, shifting from general pronouncements of judgment and hope in chapters 1-2 to a specific and direct confrontation with the nation's leadership. This verse sets the stage for the detailed condemnation of the political, judicial, and religious elites that continues through [Micah 3:2-12](/micah/3-2-12 "Micah 3:2-12 - Indictment of Leaders"). The rhetorical question posed in verse 1 immediately establishes the leaders' culpability, leading into graphic descriptions of their exploitative practices and the severe consequences that will befall Jerusalem and the Temple due to their unrighteousness. This section contrasts sharply with the earlier laments over social injustice and foreshadows the ultimate hope of restoration found in later chapters.

* **Historical & Cultural Context:** The prophet Micah ministered in Judah during the latter half of the 8th century BC, a tumultuous period marked by the looming threat of the Assyrian Empire and significant internal social decay. His ministry spanned the reigns of Jotham, Ahaz, and Hezekiah. During this time, both the northern kingdom of Israel (often referred to as "Jacob") and the southern kingdom of Judah were plagued by widespread corruption, particularly among those in power. Leaders, who were meant to embody and enforce God's covenant laws, had instead become instruments of oppression, exploiting the poor, perverting justice, and enriching themselves. The cultural norms of the day, which should have been rooted in the Mosaic Law's emphasis on justice and care for the vulnerable, were systematically undermined by those who held the reins of authority.

* **Key Themes:** This verse powerfully introduces several core themes central to Micah's prophecy and the broader prophetic tradition. First, it underscores the **Accountability of Leadership**, emphasizing that those in positions of power, whether political or religious, are held to a higher standard and have a divine mandate to administer justice. Their failure to do so is a grave sin, as seen in the warnings given to kings and judges throughout the Old Testament, such as in [Jeremiah 22:3](/jeremiah/22-3 "Jeremiah 22:3 - Do Justice and Righteousness"). Second, the rhetorical question "Is it not for you to know judgment?" highlights **The Essence of Justice** (Hebrew: *mishpat*), which is not merely an intellectual understanding of legal codes but an active, righteous application of fairness and equity, especially for the vulnerable. This concept is foundational to God's character and His demands of His people, echoing the call to "do justice, love mercy, and walk humbly" found in [Micah 6:8](/micah/6-8 "Micah 6:8 - What the Lord Requires"). Lastly, the verse implicitly points to the pervasive **Corruption and Oppression** that characterized the leadership, setting the stage for Micah's detailed denunciations of their perversion of justice and exploitation of the poor that follow in [Micah 3](/micah/3 "Micah Chapter 3 - Judgment on Corrupt Leaders").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **heads (Hebrew, _rôʼsh'_):** From an unused root meaning "to shake," this term refers to the head, both literally and figuratively. In this context, it signifies the chief, principal, or leading figures within a community or nation. Micah uses it to address those at the very top of the social and political hierarchy, implying their ultimate responsibility and authority.
* **princes (Hebrew, _qâtsîyn'_):** Derived from a root meaning "to determine" or "to decide," this word denotes a magistrate, leader, or captain. It points specifically to those who hold judicial and administrative power, responsible for making rulings and guiding the people. Together with "heads," it comprehensively addresses the entire ruling class.
* **know (Hebrew, _yâdaʻ'_):** A primitive root meaning "to know," but with a rich semantic range extending beyond mere intellectual apprehension. It encompasses knowing by experience, observation, recognition, and even intimate relationship. In this context, "to know judgment" implies not just understanding what justice is, but actively embodying, practicing, and administering it with integrity. It suggests a deep, experiential knowledge that should inform their actions.
* **judgment (Hebrew, _mishpâṭ'_):** From the root "to judge," this term refers to a verdict, sentence, formal decree, or law. More broadly, it signifies justice, righteousness, and the entire system of equitable governance. For the leaders, "knowing *mishpâṭ*" meant not merely understanding the legal code, but applying it fairly, protecting the rights of the vulnerable, and ensuring moral righteousness in all public affairs. Their failure was a rejection of this comprehensive understanding and practice of justice.

#### Verse Breakdown
* **"And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel;":** This opening clause establishes the prophet Micah's direct and authoritative address. The phrase "I said" (Hebrew: *ʼâmar*) indicates a divine utterance through the prophet, giving his words the weight of God's own voice. The imperative "Hear" (Hebrew: *shâmaʻ*) is a solemn call to attention, demanding not just passive listening but active obedience and understanding. By specifically naming "heads of Jacob" (referring to the northern kingdom of Israel, or the nation as a whole) and "princes of the house of Israel" (encompassing both Israel and Judah, especially the ruling elite of Judah/Jerusalem), Micah pinpoints the exact recipients of his indictment: those in positions of ultimate power and responsibility. This direct address underscores their culpability and the gravity of their impending judgment.
* **"[Is it] not for you to know judgment?":** This is a powerful rhetorical question, implying a resounding "Yes!" It is not a genuine inquiry into their knowledge but a stinging rebuke of their failure. The question asserts that it is fundamentally, inherently, and divinely *their* responsibility—more than anyone else's—to "know judgment" (*mishpâṭ*). As explained in the Key Word Analysis, "knowing judgment" involves not just intellectual awareness but a practical, ethical, and consistent application of justice, righteousness, and equitable governance. By posing this question, Micah highlights the profound disconnect between their God-given mandate and their actual corrupt practices, setting the stage for the detailed accusations that follow.

#### Literary Devices
Micah 3:1 employs several impactful **literary devices** to convey its message. The most prominent is the **Rhetorical Question**, "[Is it] not for you to know judgment?" This is not a question seeking information but a forceful assertion, designed to highlight the obvious and undeniable truth of the leaders' responsibility and their egregious failure to uphold it. It serves to shame and indict them directly. The verse also uses **Direct Address**, as Micah explicitly calls out "O heads of Jacob, and ye princes of the house of Israel." This creates an immediate, confrontational tone, emphasizing the personal culpability of those in power. Furthermore, there is a degree of **Irony** present; those who *should* know and administer justice are precisely the ones failing to do so, turning the very foundation of societal order on its head. The use of **Parallelism** in "heads of Jacob" and "princes of the house of Israel" broadens the scope of the indictment to include all levels of leadership across both kingdoms, reinforcing the widespread nature of the corruption.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 3:1 serves as a foundational text for understanding the biblical emphasis on righteous leadership and social justice. Theologically, it underscores God's unwavering commitment to justice (*mishpat*) and righteousness (*tsedeq*) as core attributes of His character and as non-negotiable requirements for His covenant people, especially those entrusted with authority. The leaders' failure to "know judgment" is not merely a legal oversight but a profound theological offense, a direct affront to God's own nature and His revealed will. This verse establishes that true leadership, in God's eyes, is characterized by the impartial administration of justice, protection of the vulnerable, and adherence to divine law, contrasting sharply with the self-serving oppression practiced by Micah's contemporaries. The prophet's indictment highlights that societal well-being and divine favor are inextricably linked to the integrity of a nation's leadership and its commitment to justice.

* [Deuteronomy 16:18-20](/deuteronomy/16-18-20 "Deuteronomy 16:18-20 - Appointment of Judges and Justice")
* [Psalm 82:1-4](/psalms/82-1-4 "Psalm 82:1-4 - God Judges the Corrupt Rulers")
* [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Learn to Do Good, Seek Justice")

### REFLECTION AND APPLICATION
Micah 3:1 delivers a timeless and piercing message that resonates deeply with contemporary society. It serves as a stark reminder that those entrusted with leadership, in any sphere—government, business, religious institutions, or community organizations—bear a profound moral and spiritual responsibility to uphold justice and integrity. The prophet's rhetorical question forces us to consider whether our leaders, and indeed we ourselves, truly "know judgment" in the biblical sense: not just intellectually assenting to principles of fairness, but actively embodying and enacting them in our decisions and actions. This verse challenges us to critically evaluate the ethical foundations of our leadership structures and to hold those in power accountable to standards of righteousness, particularly in their treatment of the marginalized and vulnerable. Personally, it calls each believer to embody justice in their own lives, advocating for what is right and resisting complicity with systems of oppression, recognizing that our God is a God of justice who demands the same from His followers.

#### Questions for Reflection
* **In what ways do leaders today, whether in politics, business, or the church, demonstrate a failure to "know judgment" as described by Micah?**
* **How can individuals and communities actively promote and demand justice from their leaders, mirroring Micah's prophetic challenge?**
* **Beyond formal leadership, how does Micah 3:1 challenge my own personal responsibility to "know judgment" and act justly in my daily life and relationships?**

### FAQ

**What does "heads of Jacob" and "princes of the house of Israel" refer to?**

Answer: These phrases refer to the ruling elite of both the northern kingdom of Israel (often called Jacob) and the southern kingdom of Judah (the house of Israel, particularly its leaders in Jerusalem). "Heads of Jacob" generally denotes the political and tribal leaders, while "princes of the house of Israel" points specifically to those holding judicial and administrative authority. Together, they encompass the entire spectrum of national leadership responsible for governing God's people. Micah's address is comprehensive, targeting all those in positions of power who were failing in their divine mandate.

**What is the significance of the rhetorical question, "Is it not for you to know judgment?"**

Answer: This is not a literal question seeking information, but a powerful rhetorical device used to emphasize an undeniable truth and to indict the leaders. It implies a resounding "Yes, it *is* for you to know judgment!" By posing it this way, Micah highlights that understanding and administering justice (*mishpâṭ*) is not merely an option but a fundamental, non-negotiable duty divinely entrusted to them. Their failure to do so is portrayed as a deliberate and egregious dereliction of their most basic responsibility, setting the stage for the severe condemnations that follow in [Micah 3:2-3](/micah/3-2-3 "Micah 3:2-3 - Leaders' Cannibalistic Practices").

### CHRIST-CENTERED FULFILLMENT
Micah 3:1, with its searing indictment of corrupt leadership and its call for true justice, finds its ultimate fulfillment and perfect embodiment in Jesus Christ. While the leaders of Micah's day perverted justice for personal gain, Jesus, the true "Head" and "Prince" of God's people, perfectly "knew judgment" and executed it with divine integrity and compassion. He consistently challenged the hypocrisy of the religious and political leaders of His time, who, like those in Micah's day, burdened the people while neglecting the weightier matters of the Law: [justice, mercy, and faithfulness](/matthew/23-23 "Matthew 23:23 - Woe to Scribes and Pharisees"). Jesus Himself is the embodiment of God's perfect justice and righteousness, not merely knowing it intellectually but living it out perfectly, even to the point of His sacrificial death on the cross, which satisfied divine justice on behalf of humanity's sin ([Romans 3:25-26](/romans/3-25-26 "Romans 3:25-26 - God's Righteousness Through Faith")). Furthermore, Christ's kingdom is characterized by true justice and righteousness, and He empowers His followers, as His body, to pursue justice in the world, reflecting His reign ([Matthew 6:33](/matthew/6-33 "Matthew 6:33 - Seek First the Kingdom of God and His Righteousness")). He is the righteous judge who will ultimately bring perfect justice to all creation ([John 5:27](/john/5-27 "John 5:27 - The Son of Man Given Authority to Judge")), fulfilling the longing for true leadership that Micah's prophecy so powerfully expresses.

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 1:10

¶ Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.

Hosea 5:1

¶ Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment [is] toward you, because ye have been a snare on Mizpah, and a net spread upon Tabor.

Psalms 82:1

¶ A Psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods.

Psalms 82:5

They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.

Jeremiah 5:4

Therefore I said, Surely these [are] poor; they are foolish: for they know not the way of the LORD, [nor] the judgment of their God.

Jeremiah 5:5

I will get me unto the great men, and will speak unto them; for they have known the way of the LORD, [and] the judgment of their God: but these have altogether broken the yoke, [and] burst the bonds.

Deuteronomy 1:13

Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you.