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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 3:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
Princes and prophets, when they faithfully discharge the duty of their office, are to be highly honoured above other men; but when they betray their trust, and act contrary to it, they should hear of their faults as well as others, and shall be made to know that there is a God above them, to whom they are accountable; at his bar the prophet here, in his name, arraigns them.
I.Let the princes hear their charge and their doom.
The heads of Jacob, and the princes of the house of Israel, are called upon to hear what the prophet has to say to them, Mic 3:1. The word of God has reproofs for the greatest of men, which the ministers of that word ought to apply as there is occasion. The prophet here has comfort in the reflection upon it, that, whatever the success was, he had faithfully discharged his trust: And I said, Hear, O princes! He had the testimony of his conscience for him that he had not shrunk from his duty for fear of the face of men. He tells them,
1.What was expected from them: Is it not for you to know judgment? He means to do judgment, for otherwise the knowledge of it is of no avail. "Is it not your business to administer justice impartially, and not to know faces" (as the Hebrew phrase for partiality and respect of persons is), "but to know judgment, and the merits of every cause?" Or it may be taken for granted that the heads and rulers are well acquainted with the rules of justice, whatever others are; for they have those means of knowledge, and have not those excuses for ignorance, which some others have, that are poor and foolish (Jer 5:4); and, if so, their transgression of the laws of justice is the more provoking to God, for they sin against knowledge. "Is it not for you to know judgment? Yes, it is; therefore stand still, and hear your own judgment, and judge if it be not right, whether any thing can be objected against it."
2.How wretchedly they had transgressed the rules of judgment, though they knew what they were. Their principle and disposition are bad: They hate the good and love the evil; they hate good in others, and hate it should have any influence on themselves; they hate to do good, hate to have any good done, and hate those that are good and do good; and they love the evil, delight in mischief. This being their principle, their practice is according to it; they are very cruel and severe towards those that are under their power, and whoever lies at their mercy will find that they have none. They barbarously devour those whom they should protect, and, as unfaithful shepherds, fleece the flock they should feed; nay, instead of feeding it, they feed upon it, Eze 34:2. It is fit indeed that he who feeds a flock should eat of the milk of the flock (Co1 9:7), but that will not content them: They eat the flesh of my people. It is fit that they should be clothed with the wool, but that will not serve: They flay the skin from off them, Mic 3:3. By imposing heavier taxes upon them than they can bear, and exacting them with rigour, by mulcts, and fines, and corporal punishments, for pretended crimes, they ruined the estates and families of their subjects, took away from some their lives, from others their livelihoods, and were to their subjects as beasts of prey, rather than shepherds. "They break their bones to come at the marrow, and chop the flesh in pieces as for the pot." This intimates that they were,
(1.)Very ravenous and greedy for themselves, indulging themselves in luxury and sensuality.
(2.)Very barbarous and cruel to those that were under them, not caring whom they beggared, so they could but enrich themselves; such evil is the love of money the root of.
3.How they might expect that God should deal with them, since they had been thus cruel to his subjects. The rule is fixed, Those shall have judgment without mercy that have shown no mercy (Mic 3:4): "They shall cry to the Lord, but he will not hear them, in the day of their distress, as the poor cried to them in the day of their prosperity and they would not hear them." There will come a time when the most proud and scornful sinners will cry to the Lord, and sue for that mercy which they once neither valued nor copied out. But it will then be in vain; God will even hide his face from them at that time, that time when they need his favour, and see themselves undone without it. At another time they would have turned their back upon him; but at that time he will turn his back upon them, as they have behaved themselves ill in their doings. Note, Men cannot expect to do ill and fare well, but may expect to find, as Adoni-bezek did, that done to them which they did to others; for he is righteous who takes vengeance. With the froward God will show himself froward, and he often gives up cruel and unmerciful men into the hands of those who are cruel and unmerciful to them, as they themselves have formerly been to others. This agrees with Pro 21:13, Whoso stoppeth his ears at the cry of the poor, he shall cry himself and shall not be heard; but the merciful have reason to hope that they shall obtain mercy.
II.Let the prophets hear their charge too, and their doom; they were such as prophesied falsely, and the princes bore rule by their means. Observe,
1.What was their sin.
(1.)They made it their business to flatter and deceive the people: They make my people err, lead them into mistakes, both concerning what they should do and concerning what God would do with them. It is ill with a people when their leaders cause them to err, and those draw them out of the way that should guide them and go before them in it. "They make them to err by crying peace, by telling them that they do well, and that all shall be well with them; whereas they are in the paths of sin, and within a step of ruin. They cry peace, but they bite with their teeth," which perhaps is meant of their biting their own lips, as we are apt to do when we would suppress something which we are ready to speak. When they cried peace their own hearts gave them the lie, and they were just ready to eat their own words and to contradict themselves, but they bit with their teeth, and kept it in. They were not blind leaders of the blind, for they saw the ditch before them, and yet led their followers into it.
(2.)They made it all their aim to glut themselves, and serve their own belly, as the seducers in St. Paul's time (Rom 16:18), for their god is their belly, Phi 3:19. They bite with their teeth, and cry peace; that is, they will flatter and compliment those that will feed them with good bits, will give them something to eat; but as for those that put not into their mouths, that are not continually cramming them, they look upon them as their enemies; to them they do not cry peace, as they do to those whom they look upon as their benefactors, but they even prepare war against them; against them they denounce the judgments of God, but as they are to them, as the crafty priests of the church of Rome, in some places, make their image either to smile or frown upon the offerer according as his offering is. Justly is it insisted on as a necessary qualification of a minister (Ti1 3:3, and again Tit 1:7) that he be not greedy of filthy lucre.
2.What is the sentence passed upon them for this sin, Mic 3:6, Mic 3:7. It is threatened,
(1.)That they shall be involved in troubles and miseries with those to whom they had cried peace: Night shall be upon them, a dark cold night of calamity, such as they, in their flattery, led the people to hope would never come. It shall be dark unto you, darker to you than to others; the sun shall go down over the prophets, shall go down at noon; all comfort shall depart from them, and they shall be deprived of all hope of it. The day shall be dark over them, in which they promised themselves light. Nor shall they be surrounded with outward troubles only, but their mind shall be full of confusion, and they shall be brought to their wits' end; their heads shall be clouded, and their own thoughts shall trouble them; and that is trouble enough. They kept others in the dark, and now God will bring them into the dark.
(2.)That thereby they shall be silenced, and all their pretensions to prophecy for ever shamed. They never had any true vision; and now, the event disproving their predictions of peace, it shall be made to appear that they never had any, that there never was an answer of God to them, but it was all a sham, and they were cheats and impostors. Their reputation being thus quite sunk, their confidence would of course fail them. And, their spirits being ruffled and confused, their invention would fail them too; and by reason of this darkness, both without and within too, they shall not divine, they shall not have so much as a counterfeit vision to produce, they shall be ashamed, and confounded, and cover their lips, as men that are quite baffled and have nothing to say for themselves. Note, Those who deceive others are but preparing confusion for their own faces.
Historical interpretation
Historical Reception
3 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.
Indeed, the prophets repeatedly charged the people, saying, “Hear, you rulers of Sodom,” and “Your princes are faithless.” And again Micah: “Is it not for you to know justice?” In fact, everywhere they vehemently upbraided them. What, then? Will someone on that account find fault with God? Perish the thought! The fault, in truth, is with them. Moreover, what better proof could one offer that you do not know the law, than that of your failure to obey it?
(Chapter III, verses 1 and following) And I said: Listen, leaders of Jacob, and rulers of the house of Israel. Is it not for you to know judgment, you who hate good and love evil, who violently take off their skin from them, and their flesh from their bones, who have eaten the flesh of my people, and have stripped off their skin from them, and have broken their bones and cut them up like meat in a pot. Then they will cry out to the Lord, but he will not answer them; he will hide his face from them at that time, because they have acted wickedly in their deeds. Clearly, this speech is directed against the princes of Israel, and under the metaphor of lions or robbers, their cruelty is described: that they have plundered the poor, killed them, broken their flesh and bones, and afflicted the miserable people of Jerusalem as if in the midst of a pot. And because of these things, punishment will be brought upon them later on the day of captivity, either by Nebuchadnezzar or by Vespasian and Titus. And they cry out to the Lord, but He does not hear them, and He hides His face from them, because they have acted wickedly in their crimes.
LXX: And he will say: Listen to these things, leaders of the house of Jacob, and the rest of the house of Israel. The idea clings to what precedes. For he had said before: But the Lord will be a leader, and he will say: Listen, leaders of the house of Jacob, and the rest of the house of Israel. Regarding the rest of the house of Israel, except for the Seventy, all the leaders of the house of Israel have passed away. Therefore, the Lord who made a way for his people, and went before them, is the leader of the simpler journey of the people, whom he calls a flock: to those who do not want to follow the easier path, but act arrogantly, and do not follow the footsteps of that judge of the people, he threatens and says: Listen, leaders of the house of Jacob, and leaders of the house of Israel. But why is it that they are determined to hear? It is not your place, he says, to know judgment, you who hate good and seek evil: that is, you do not deserve to understand the judgment that is a bottomless pit; and the twisted mind of justice does not find the depths of his righteousness. Or how can you know the judgment of God, you who hate good, how can you know the judgment of God, you who hate good and seek evil, you who detest the holy poor, and honor sinful rich? At the same time, let us consider the significance of words: to not love good is a sin; how great a wickedness is it to even hate? And conversely, if one does not flee from evil, it is a fault; how great an impiety is it to even diligently inquire? After this, the cruelty of judges is described, and the cruelty towards those who are subject.
LXX: They will take their skins from them, and their flesh from their bones. Just as they devoured the flesh of my people, and peeled the skin from them, and broke their bones, and cut them up like meat in a kettle, so they will cry out to the Lord, but he will not listen to them, and he will turn his face away from them at that time, because they have acted wickedly in their inventions. It was not enough to plunder the helpless flock; they also afflicted their bodies with a harsh rule, and broke their bones, so that they would break and crush whatever happened to be in them. So how they plundered my people and stripped them of all beauty and adornment of skin, and put flesh and bones into a boiling pot, which the Assyrian king lit, delivering my flock to the devil and his angels: so they themselves, when the day of vengeance comes, will cry out to the Lord, and they will not be heard, because they did not hear those who were praying: and they will stretch out their hands to the Lord, and God will turn his face away from them, because they also turned their face away from those who were praying. And all these things suffer, because they acted very badly in their studies and pleasures: and they were not kings, but tyrants: not leaders, but lions: not masters of disciples, but wolves of sheep, and they satisfied themselves with flesh, and they became fat, and like the fattest victim of slaughter, and prepared for the punishments of the Lord. So far against evil rulers: but the following discourse is against false prophets and very bad teachers, who deceive the people of God with flattery, promising knowledge of the Scriptures.
He delivers this address to the leaders: those entrusted with judgment trampled on justice; hence he puts it in the form of a question, Was it not you who had responsibility for judging, for punishing the guilty and letting the innocent go free without blame? How did you, then, who were entrusted with administering the laws, turn from the practice of good works and ardently support evil? You exercised such greed in regard to the needy as to strip them of all their possessions (suggesting this by saying “robbing people of their skins and the flesh from their bones”).
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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. 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. 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. 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.
Exposition and Analysis
Key Word Analysis
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.
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.
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.
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.
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
FAQ
What does "heads of Jacob" and "princes of the house of Israel" refer to?
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?"
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.
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. 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). 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). He is the righteous judge who will ultimately bring perfect justice to all creation (John 5:27), fulfilling the longing for true leadership that Micah's prophecy so powerfully expresses.