Micah 3:11

KJV

The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, and say, [Is] not the LORD among us? none evil can come upon us.

KJV (with Strong's)

The heads {H7218} thereof judge {H8199} for reward {H7810}, and the priests {H3548} thereof teach {H3384} for hire {H4242}, and the prophets {H5030} thereof divine {H7080} for money {H3701}: yet will they lean {H8172} upon the LORD {H3068}, and say {H559}, Is not the LORD {H3068} among {H7130} us? none evil {H7451} can come {H935} upon us.

Complete Jewish Bible

Her leaders sell verdicts for bribes, her cohanim teach for a price, her prophets divine for money - yet they claim to rely on ADONAI! "Isn't ADONAI here with us?" they say. "No evil can come upon us."

Berean Standard Bible

Her leaders judge for a bribe, her priests teach for a price, and her prophets practice divination for money. Yet they lean upon the LORD, saying, “Is not the LORD among us? No disaster can come upon us.”

American Standard Version

The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet they lean upon Jehovah, and say, Is not Jehovah in the midst of us? no evil shall come upon us.

Commentary

### SUMMARY
Micah 3:11 starkly exposes the deep-seated corruption within Judah's leadership—its civic rulers, religious priests, and prophetic seers—who brazenly perverted justice and divine instruction for personal financial gain. Despite their egregious mercenary practices, these officials maintained a dangerous self-deception, presuming upon God's presence among them and falsely believing themselves immune from any divine judgment or calamity. This verse serves as a powerful indictment of hypocrisy and a warning against the perilous illusion of security apart from genuine righteousness.

### CONTEXT
* **Literary Context:** Micah 3:11 is situated within the first major section of Micah's prophecy (chapters 1-3), which primarily delivers pronouncements of judgment against both Samaria (the capital of the Northern Kingdom) and Jerusalem (the capital of the Southern Kingdom, Judah). Following a lament over the moral decay (Micah 2), chapter 3 specifically targets the corrupt leaders, prophets, and priests of Judah. Micah 3:9-10 condemns their violent and unjust actions, particularly their building of Zion with bloodshed and iniquity. Verse 11 then details the specific mercenary motives driving these leaders, setting the stage for the climactic and devastating prophecy in [Micah 3:12](/micah/3-12 "Micah 3:12 - Prophecy of Jerusalem's Destruction"), where Zion is foretold to become a plowed field. The verse thus functions as a direct indictment, explaining *why* such severe judgment is imminent.

* **Historical & Cultural Context:** The prophet Micah ministered in Judah during the reigns of Jotham, Ahaz, and Hezekiah (approximately 735-700 BC). This period was characterized by significant social unrest, economic disparity, and spiritual decline. While outward religious observance might have continued, the inner core of justice and righteousness had eroded. The "heads" (civic leaders/judges), "priests," and "prophets" were divinely appointed roles intended to uphold God's law, administer justice, and communicate divine truth. However, in Micah's day, these crucial societal pillars had become instruments of oppression and self-enrichment. Bribery was rampant in the judicial system, priestly teaching was commodified, and prophetic utterances were bought and sold, reflecting a profound moral decay that permeated all levels of society, from the top down.

* **Key Themes:** Micah 3:11 powerfully contributes to several overarching themes within the book of Micah. Firstly, it highlights the theme of **Widespread Corruption and Injustice**, demonstrating how the very institutions meant to uphold righteousness had become its greatest perverters. The detailed indictment of leaders, priests, and prophets underscores the comprehensive nature of Judah's moral failure. Secondly, the verse exposes **Religious Hypocrisy and False Security**, as those who engaged in flagrant sin simultaneously claimed God's presence and protection. Their declaration, "Is not the LORD among us? none evil can come upon us," reveals a dangerous theological distortion, a belief that outward affiliation or the presence of the Temple guaranteed immunity from judgment, regardless of their actions. This stands in stark contrast to God's consistent demand for justice and righteousness, as seen in passages like [Amos 5:24](/amos/5-24 "Amos 5:24 - Let Justice Roll Down") or [Isaiah 1:16-17](/isaiah/1-16-17 "Isaiah 1:16-17 - God's Call for Repentance and Justice"). Finally, it foreshadows the theme of **Impending Divine Judgment**, as such deep-seated corruption inevitably provokes God's righteous wrath, leading to the severe consequences detailed in the subsequent verses and chapters of Micah.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **reward (Hebrew, _shachad'_):** From an unused root meaning to bribe, this term refers to a donation that is either venal (corrupt) or redemptive. In Micah 3:11, it clearly signifies a bribe, highlighting that the "heads" or civic leaders were perverting justice by accepting payments in exchange for favorable rulings, rather than judging impartially according to God's law. This practice undermined the very foundation of societal order and fairness.
* **hire (Hebrew, _mᵉchîyr'_):** Derived from an unused root meaning "to buy," this word denotes a price, payment, or wages. Here, it specifically refers to the payment received by the priests for their teaching. Instead of faithfully instructing the people in God's Torah out of devotion and duty, their primary motivation had become financial gain, turning sacred instruction into a commodity.
* **lean (Hebrew, _shâʻan'_):** A primitive root meaning "to support one's self," "to rely," or "to rest upon." In this context, it describes the false confidence of the corrupt leaders. Despite their wicked practices, they presumptuously "lean upon the LORD," implying a superficial and misplaced trust in God's presence among them, without any corresponding obedience or faithfulness to His commands. This reveals a profound spiritual delusion.

#### Verse Breakdown
* **"The heads thereof judge for reward":** This clause indicts the civil and judicial leaders of Judah. The "heads" (or chiefs) who were responsible for administering justice and governing the people were instead accepting bribes ("reward," _shachad_), thereby perverting the legal system and denying true justice to the vulnerable. Their rulings were not based on righteousness but on personal financial gain.
* **"and the priests thereof teach for hire":** This condemns the religious leaders—the priests—whose sacred duty was to instruct the people in God's law (the Torah). However, their teaching had become mercenary, motivated by "hire" (_mᵉchîyr_), indicating that they were selling their services or tailoring their instruction to benefit those who paid them, rather than faithfully proclaiming God's uncompromised truth.
* **"and the prophets thereof divine for money":** This exposes the corruption among the prophets, who were meant to be God's direct spokespersons. Instead of receiving and delivering divine messages, they were "divining" (_qâçam_, often associated with pagan divination or illicit means) for "money" (_keçeph_, silver), suggesting that their prophecies were fabricated or manipulated to please their paying clients, rather than being authentic revelations from the LORD.
* **"yet will they lean upon the LORD, and say, Is not the LORD among us?":** This segment highlights the profound hypocrisy and self-deception of these corrupt leaders. Despite their flagrant disobedience and mercenary practices, they maintained a presumptuous "lean" (_shâʻan_) upon God. They rhetorically questioned, "Is not the LORD among us?", believing that God's mere presence (perhaps symbolized by the Temple in Jerusalem) guaranteed their safety and favor, irrespective of their unrighteous conduct.
* **"none evil can come upon us.":** This final clause reveals their dangerous sense of false security. Based on their distorted understanding of God's covenant and presence, they confidently declared themselves immune from any "evil" (_raʻ_), meaning calamity, judgment, or disaster. They believed their status or the city's sanctity provided an impenetrable shield, ignoring the conditional nature of God's blessings and the certainty of judgment for persistent sin.

#### Literary Devices
Micah 3:11 is rich in literary devices that amplify its message of condemnation. The most prominent is **Parallelism**, specifically **Synonymous Parallelism**, as the three clauses describing the heads, priests, and prophets follow a similar structure, each detailing a corrupt professional group acting for financial gain. This repetition emphasizes the pervasive nature of the corruption across all levels of leadership. There is also profound **Irony** and **Hypocrisy** at play: those who claim God's presence and protection are precisely the ones actively undermining His justice and truth. Their rhetorical question, "Is not the LORD among us?", serves as a powerful instance of **Rhetorical Question**, not seeking information but expressing a deluded conviction, which the prophet then implicitly refutes through his subsequent pronouncements of judgment. The entire verse functions as a stark **Juxtaposition** between the leaders' wicked actions and their arrogant, misplaced confidence in divine immunity, highlighting the chasm between their self-perception and God's righteous standard.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 3:11 profoundly addresses the theological implications of a covenant people who have abandoned their ethical and spiritual responsibilities. It underscores that God's presence is not an automatic guarantee of blessing or immunity from judgment when His people are living in flagrant disobedience and injustice. True relationship with God demands righteousness and adherence to His commands, particularly in how justice is administered and how spiritual truth is conveyed. The verse exposes the dangerous theology of presumption, where outward religious affiliation replaces genuine inward transformation and obedience. It teaches that God's character is one of holiness and justice, and He will not tolerate the perversion of His name or His institutions for selfish gain.

* [Jeremiah 7:4](/jeremiah/7-4 "Jeremiah 7:4 - False Security in the Temple")
* [Isaiah 1:10-17](/isaiah/1-10-17 "Isaiah 1:10-17 - True Worship vs. Ritualism")
* [Matthew 7:15-20](/matthew/7-15-20 "Matthew 7:15-20 - Recognizing False Prophets by Their Fruit")

### REFLECTION AND APPLICATION
Micah 3:11 serves as a timeless mirror reflecting the dangers of spiritual and moral decay, offering crucial insights for contemporary society and the church. It challenges us to scrutinize the motives of those in leadership, whether political, religious, or corporate, ensuring that their actions are driven by integrity and service rather than by personal gain or self-interest. For individuals, it's a powerful reminder that genuine faith is not merely an intellectual assent or an outward affiliation, but a transformative commitment that impacts our ethics, our pursuit of justice, and our submission to God's will. We are called to examine our own hearts, ensuring that our trust in God is rooted in humble obedience and not in a presumptuous belief that His favor is unconditional, regardless of our conduct. The verse compels us to cultivate discernment, to test teachings and leaders against the plumb line of God's Word, and to actively pursue righteousness and justice in all spheres of life, knowing that true security comes from walking faithfully with the LORD.

#### Questions for Reflection
* **How might we, individually or corporately, be tempted to "lean upon the LORD" while our actions contradict His character or commands?**
* **What are the contemporary equivalents of "judging for reward," "teaching for hire," or "divining for money" in our society or religious institutions?**
* **How can we cultivate genuine spiritual discernment to identify and resist leaders or teachings driven by self-interest rather than divine truth?**
* **In what ways might we harbor a false sense of security, believing "none evil can come upon us" despite unaddressed sin or injustice in our lives or communities?**

### FAQ
**What does "lean upon the LORD" mean in this context?**

Answer: In Micah 3:11, "lean upon the LORD" (Hebrew, _shâʻan al Yᵉhôvâh_) describes a superficial and presumptuous reliance. While "leaning upon the LORD" can signify humble trust and dependence (as in [Proverbs 3:5](/proverbs/3-5 "Proverbs 3:5 - Trust in the Lord")), here it is used ironically and condemnatorily. It means that despite their rampant corruption—taking bribes, teaching for pay, and divining for money—these leaders still claimed a special relationship with God and expected His protection. They presumed upon God's covenant presence in Jerusalem, believing it would shield them from judgment, even though their actions directly violated His laws and character. It highlights a dangerous self-deception where outward religious association replaces genuine obedience and righteousness.

**Why were the "heads," "priests," and "prophets" specifically targeted?**

Answer: These three groups represented the primary pillars of leadership and authority in ancient Judah: the civic/judicial (heads), the religious/instructional (priests), and the spiritual/revelatory (prophets). They were divinely appointed to uphold justice, teach God's law, and communicate His will to the people. By targeting them, Micah demonstrates that corruption had permeated every level of society, from the highest echelons of power to the sacred offices. Their failure was particularly egregious because they were entrusted with the spiritual and moral well-being of the nation. Their perversion of justice and truth for personal gain was a direct affront to God's character and a betrayal of their sacred trust, leading to widespread societal decay and divine judgment, as seen in the broader prophetic warnings throughout [Micah](/micah/1 "The Book of Micah").

### CHRIST-CENTERED FULFILLMENT
Micah 3:11, with its stark portrayal of corrupt leadership and false security, finds its ultimate fulfillment and resolution in Jesus Christ. The mercenary motives of Judah's leaders—judging for reward, teaching for hire, divining for money—stand in stark contrast to Christ, who did not come to be served, but to serve, and to give His life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). Unlike the priests who taught for hire, Jesus is the perfect, sinless High Priest who offered Himself as the ultimate sacrifice, not for personal gain, but for the redemption of humanity, interceding for us eternally ([Hebrews 4:14-16](/hebrews/4-14-16 "Hebrews 4:14-16 - Christ Our High Priest")). He is the true Prophet who speaks God's unadulterated truth, not for money, but as the very Word of God incarnate ([John 1:1](/john/1-1 "John 1:1 - The Word Became Flesh"), [John 14:6](/john/14-6 "John 14:6 - Jesus, the Way, the Truth, and the Life")). The leaders' false reliance and declaration, "Is not the LORD among us? none evil can come upon us," is shattered by the reality that true security and God's presence are found only in Christ. He is "Immanuel," God with us, and in Him alone is there no condemnation for those who believe ([Matthew 1:23](/matthew/1-23 "Matthew 1:23 - Immanuel"), [Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ Jesus")). The judgment pronounced upon the corrupt leaders in Micah foreshadows the ultimate judgment against all sin, which Christ bore on the cross, offering a path to true peace and reconciliation with God.

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

Jeremiah 6:13

For from the least of them even unto the greatest of them every one [is] given to covetousness; and from the prophet even unto the priest every one dealeth falsely.

Isaiah 1:23

Thy princes [are] rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.

Micah 3:5

Thus saith the LORD concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.

Jeremiah 7:4

Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, [are] these.

Acts 8:18

And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,

Acts 8:20

But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.

Titus 1:11

Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.