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Commentary on Micah 3 verses 1–7
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.
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 3:4 delivers a stark prophetic indictment against the corrupt leaders and false prophets of ancient Israel and Judah, declaring a severe divine judgment. Because of their persistent wickedness, oppression, and perversion of justice, a time will come when they will desperately cry out to the LORD, but He will refuse to hear their pleas. Instead, He will hide His face from them, signifying a complete withdrawal of His favor, presence, and mercy, as a direct consequence of their evil deeds.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Micah 3:4 employs several potent literary devices to convey its message of divine judgment. Irony is prominent, as those who previously ignored God's commands and exploited His people will themselves be ignored by God in their time of need. The very ones who turned their "face" away from justice will find God's "face" hidden from them. Anthropomorphism is central to the verse, particularly in the phrase "hide his face," attributing human-like action (hiding) to God to convey His emotional and relational posture of displeasure and withdrawal. This phrase also functions as a powerful Symbolism, representing divine abandonment, the cessation of blessing, and the absence of God's protective presence. The verse also implicitly uses Retribution Theology, clearly linking the wicked "doings" of the leaders directly to the severe, reciprocal judgment they will experience, emphasizing that their suffering is a just consequence of their actions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 3:4 profoundly illustrates the theological principle that God's justice is not merely punitive but also restorative and covenantal. While He is merciful and slow to anger, His holiness demands a response to persistent, unrepentant sin, especially when it involves the oppression of the vulnerable and the perversion of justice by those in positions of authority. The idea of God refusing to hear prayers or hiding His face is a severe form of divine judgment, signifying a profound breach in the covenant relationship. It teaches that true relationship with God requires not just ritualistic observance or desperate cries in crisis, but a life characterized by righteousness, justice, and integrity, reflecting His character. This passage serves as a timeless warning that divine accountability is inevitable, and a reminder that God's character demands that He uphold justice and respond to the cries of the oppressed, even if it means turning His face from the oppressor.
REFLECTION AND APPLICATION
Micah 3:4 serves as a potent and enduring warning for all generations, particularly for those in positions of leadership, whether in civil, religious, or even familial spheres. It confronts the dangerous delusion that outward religious observance or desperate pleas in times of crisis can substitute for a life of genuine integrity and justice. The verse compels us to examine our "doings"—our actions, decisions, and character—to ensure they align with God's righteous standards, rather than being characterized by exploitation, self-interest, or the perversion of truth. It reminds us that God's justice is not a passive force but an active principle that holds all accountable. For the individual, it challenges us to cultivate a heart of repentance and to live consistently in accordance with God's moral law, recognizing that true communion with God is predicated on a life of obedience and love for justice. It calls us to reflect on whether our prayers are accompanied by righteous actions, lest we find ourselves in a spiritual state where our cries for help go unanswered.
Questions for Reflection
FAQ
Why would God refuse to hear someone's cry, as described in this verse?
Answer: God's refusal to hear in Micah 3:4 is not an act of arbitrary cruelty but a righteous judgment against persistent, unrepentant wickedness. The individuals in question—corrupt leaders and false prophets—had systematically exploited the vulnerable, perverted justice, and defied God's moral law. Their "doings" were characterized by evil. When they cry out in distress, God's refusal to hear is a consequence of their prior, deliberate rejection of Him and His ways. It underscores the principle that while God is merciful, He is also just and holy. He does not overlook systemic injustice and unrepentant sin, especially from those who should have known better. This is echoed in other scriptures, such as Proverbs 28:9, which states, "He that turneth away his ear from hearing the law, even his prayer shall be abomination."
Who are "they" in Micah 3:4, and why is this judgment specifically directed at them?
Answer: The "they" in Micah 3:4 refers primarily to the corrupt leaders and false prophets of Judah, as indicted in the preceding verses of Micah 3. This includes the "heads of Jacob" and "princes of the house of Israel" Micah 3:1, who were responsible for administering justice, and the prophets who prophesied for money rather than truth Micah 3:5. This judgment is specifically directed at them because their positions of authority carried a greater responsibility to uphold God's law and care for His people. Their abuse of power and perversion of justice were particularly egregious in God's eyes, making their accountability and the resulting judgment more severe.
Does God still "hide His face" from people today?
Answer: The concept of God "hiding His face" is a powerful biblical metaphor for the withdrawal of His favor, presence, and blessing due to unrepentant sin. While God's character remains immutable, the nature of His interaction with humanity has been profoundly transformed through Christ. For those who are in Christ, through faith and repentance, God's face is no longer hidden in judgment; rather, believers are invited into His presence with boldness Hebrews 4:16. However, the principle that persistent, unrepentant sin can lead to a sense of divine distance or a lack of responsiveness to prayer remains relevant. This is not necessarily a punitive "hiding" for believers, but rather a consequence of a broken fellowship that needs to be restored through confession and repentance, as highlighted in 1 John 1:9. For those who remain in rebellion against God, the spiritual reality of His hidden face—His absence of favor and blessing—persists.
CHRIST-CENTERED FULFILLMENT
Micah 3:4, with its stark prophecy of God hiding His face from the wicked, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The judgment described—God's refusal to hear the cries of those whose "doings" were evil—foreshadows the ultimate divine judgment against sin itself. On the cross, Jesus, the sinless Son of God, became the recipient of the very judgment described in Micah. As He hung there, bearing the full weight of humanity's "ill doings," He cried out, "My God, my God, why hast thou forsaken me?" Matthew 27:46. In that moment, the Father truly "hid His face" from the Son, not because of Christ's own sin, but because He was made "to be sin for us, who knew no sin" 2 Corinthians 5:21. This divine abandonment of Christ on the cross was the ultimate act of justice, satisfying the righteous demands of a holy God. Through this unparalleled sacrifice, the way was opened for humanity to no longer have God's face hidden from them. Now, through faith in Christ, believers can approach God with confidence, knowing that their sins have been atoned for, and God's face shines upon them with favor and acceptance, offering a relationship of constant access and answered prayer, as promised in John 14:13-14. Christ is the one through whom God's face is revealed, and His presence is made accessible, transforming the prophetic judgment into the promise of eternal communion.