TRV
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
2 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.
“The sun will go down” upon those prophets who lead my people astray, dwelling in darkness. “It will be night for you, without vision, and it will be dark for you, without dawn.” “For, when [the spirit] goes out of a man, it goes about wandering.” It does this quite by nature. [The Lord] rendered this judgment with regard to [the people]: “Thus will it be for this generation.” That is, in the days of the prophets the evil spirit had gone out from them, [that spirit] that was sin itself.
(V. 5 seq.) This is what the Lord says about the prophets who deceive my people: they bite with their teeth and proclaim peace. But if someone does not give them something to eat, they declare war against him. Therefore, night will be for you instead of a vision and darkness instead of divination. The sun will go down on the prophets and the day will be darkened for them. Those who see visions will be put to shame, and the diviners will be confounded. They will all cover their faces because there is no answer from God. However, I am filled with the power of the spirit of the Lord, with justice and strength, to proclaim Jacob's wickedness and Israel's sin. LXX: Thus says the Lord concerning the prophets who deceive my people, who bite with their teeth and proclaim peace, but there is no word from their mouths. They have sanctified a battle against him. Therefore, night shall be to you instead of vision, and darkness instead of divination. The sun shall go down on the prophets, and the day shall be dark for them. Those who see dreams shall be confused, and the soothsayers shall be mocked. All these will speak against them because there is no one who listens to them. Only I will fill them with the power of the spirit of the Lord, with justice and strength, to proclaim Jacob's wickedness and Israel's sins. We read that there were false prophets in Israel, who, because they lacked the gift of peace, which was not given to them, preached, and if someone did not give gifts, even if he was holy, they would announce that the wrath of God would come upon him. Therefore, it is now said to them that they speak falsehoods, and their words are not prophecy, but false divination: they do not have light, but darkness and error. And when the opposite of what they promised is fulfilled, then they will be covered in confusion, because, it is said, there was no answer from God.
Now neither can the power of demons deceive, to deceive them by their own deceit. The oracles will be silent, the unclean spirit will be silent, and it will not dare to mock. This is about false prophets. Again, a speech is introduced about the prophet speaking of himself, while they falsely predict, and with confusion and disgrace hidden, I, who speak, speak from the Holy Spirit, and I speak the judgment of the Lord and the power of truth. And when false prophets bite with their teeth and proclaim peace, I fearlessly proclaim the wickedness of Jacob and the sin of Israel; for they have worshipped either idols or crucified the Son of God. But if we wish to follow the Septuagint, which is said concerning heretics who are truly false prophets and say, 'Thus says the Lord,' and the Lord did not send them, we will not be led astray. For they deceive the people of God by their former error, and they do this in order to consume them, either simply by accepting gifts or mystically in the slaughter of their souls, and they promise them peace and heavenly kingdoms and say, 'You do not need to live constantly and holy, have faith in what we teach and you will attain all the promises of the Lord.' Those who speak these things, rather than appeasing the wrath of the Lord, actually provoke it and sanctify the battle against them. Therefore, O heretics, who think you have prophecy, and you imitate the Church of God, where you deem there to be vision, there it will harm you; and where you boast of prophetic prediction, there the unclean spirit will speak. For the sun of justice will kill such prophets, and they will see their darkness and be confounded. And when they are shown to be more divine than prophets, they will laugh at their dreams, and the people who were previously deceived by them will speak against them. Then even the teachers themselves will repent, and no one will listen to them except me whom they have offended. And because I am merciful and do not desire the death of the sinner (Ezek. XVIII), but rather want them to turn back and live, when I hear them, I will give them the power of my spirit, and I will fill them with my judgment and strength, so that those who previously deceived the people with flattery will later deter them by proclaiming the truth and lead them back to the right path, and those who were the cause of error will begin to heal the wounds they have inflicted and become a source of healing. Take note, in the present place, that someone can be taught after sin, if indeed they have washed away their previous sins with worthy penance. Hence, even David speaks after adultery and murder in the psalm: You will sprinkle me with hyssop and I shall be cleansed; You will wash me, and I shall be made whiter than snow. He is not satisfied with his own purity alone, but adds: Restore to me the joy of your salvation and strengthen me with a generous spirit. And when you have done this, he says, I will teach the wicked your ways, and the impious will be converted to you (Psalm 50).
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Summary
Micah 3:6 pronounces a severe divine judgment upon the false prophets of Judah and Israel, declaring a complete cessation of their purported prophetic abilities and divine communication. Through vivid imagery of "night" and "darkness," the verse foretells a spiritual blackout, signifying that those who have corrupted the prophetic office for personal gain will no longer receive genuine visions or be able to divine God's will. This judgment underscores God's intolerance for spiritual deception and the dire consequences for leaders who mislead His people.
Context
Literary Context
Micah 3:6 stands as a climactic pronouncement of judgment within a broader indictment against the corrupt leaders of Judah, specifically targeting its princes, priests, and prophets (Micah 3:1-12). Immediately preceding this verse, Micah 3:5 condemns the false prophets who manipulate their messages based on payment, declaring "peace" for those who feed them but "war" against those who do not. This verse, therefore, serves as the divine consequence for such egregious spiritual malpractice, detailing the specific punishment: the withdrawal of the very spiritual insight and revelation they claimed to possess. The subsequent verses continue to elaborate on the shame and disgrace that will befall these false seers, highlighting the stark contrast with Micah's own Spirit-empowered, truthful prophecy (Micah 3:8).
Historical & Cultural Context
Micah prophesied during a turbulent period in Judah's history, spanning the reigns of Jotham, Ahaz, and Hezekiah (circa 740-687 BC). This era was marked by significant social injustice, idolatry, and political instability, with the looming threat of the Assyrian Empire. In ancient Israel, prophets served as vital intermediaries between God and His people, expected to deliver divine messages, offer guidance, and call the nation to repentance. However, as seen throughout the Old Testament, the office was often corrupted by individuals who sought personal gain, spoke flattering words, or mimicked pagan divination practices. The people, including the leadership, often relied on these prophets for direction, making the corruption of the prophetic office particularly devastating. Micah's prophecy reflects the societal breakdown where justice was perverted, and spiritual guidance was commodified, leading to a profound spiritual crisis that necessitated God's direct intervention and judgment.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Micah and the broader prophetic tradition. First, it highlights the theme of Divine Judgment against unrighteousness, particularly the perversion of spiritual authority. God's response to the abuse of the prophetic office is not merely punitive but restorative, aiming to purify His people. Second, it emphasizes Spiritual Blindness and Darkness as a consequence of rejecting or corrupting divine truth. The imagery of "night" and the "sun going down" vividly portrays a complete cessation of true spiritual insight, a direct antithesis to the light of God's revelation. Third, the verse underscores the Cessation of True Prophecy for those who have defiled it, serving as a stark warning about the sanctity of God's word. This echoes similar warnings found elsewhere, such as the period when "the word of the LORD was rare" in 1 Samuel 3:1 or the "famine of hearing the words of the LORD" prophesied in Amos 8:11-12. Finally, it implicitly champions the theme of Authentic Prophecy as distinct from its corrupt counterfeit, setting the stage for Micah's own declaration of being filled with the Spirit to declare God's justice (Micah 3:8).
Exposition and Analysis
Key Word Analysis
This term primarily denotes the period of darkness between sunset and sunrise. However, as the Strong's definition notes, it can figuratively represent "adversity." In Micah 3:6, "night" is not merely a temporal state but a profound metaphor for spiritual deprivation, a lack of divine light, guidance, and truth. It signifies a period of spiritual confusion and an inability to perceive God's will, directly contrasting with the clarity and insight expected from true prophetic revelation.
This word refers to a prophetic revelation, often received through dreams, trances, or direct divine communication. It is the means by which God conveys His will, plans, and messages to His chosen messengers. The declaration that the false prophets "shall not have a vision" signifies the complete withdrawal of God's authentic communication from them, rendering their claims to spiritual insight utterly baseless and their prophetic office void.
This term designates an inspired person, one who speaks for God. In the biblical context, a true prophet is God's mouthpiece, delivering His word faithfully and without personal agenda. Here, the term refers specifically to the false prophets condemned in the preceding verse, highlighting their abuse of this sacred office. The judgment that "the sun shall go down over the prophets" underscores the end of their influence and the extinguishing of any perceived spiritual light they once claimed to possess.
Verse Breakdown
"Therefore night [shall be] unto you, that ye shall not have a vision;"
This opening clause establishes the divine judgment as a direct consequence ("Therefore") of the false prophets' actions. The metaphor of "night" immediately conveys a sense of spiritual darkness, confusion, and the absence of divine light. The specific outcome, "that ye shall not have a vision," directly targets their primary claim to authority—the reception of prophetic revelation. God is withdrawing His communication, leaving them devoid of authentic insight.
"and it shall be dark unto you, that ye shall not divine;"
This phrase reiterates and intensifies the preceding one through synonymous parallelism. "Dark" (H2821, châshak) reinforces the imagery of obscurity and spiritual blindness. The consequence, "that ye shall not divine" (H7080, qâçam), refers to the act of interpreting or discerning divine will. While qâçam can sometimes denote pagan divination, in this context, it refers to the legitimate (though here, corrupted) function of a prophet to interpret God's messages. The judgment means they will lose the ability to discern or interpret God's will, even falsely.
"and the sun shall go down over the prophets, and the day shall be dark over them."
This final clause provides a powerful, climactic image of the judgment. The "sun" (H8121, shemesh) symbolizes light, clarity, and the source of their (false) prophetic illumination and influence. Its "going down" signifies a complete end to their 'day' of activity and perceived authority. The repetition of "day shall be dark" (H6937, qâdar) over them emphasizes the totality and permanence of this spiritual blackout, marking the end of their era of deception and the profound disgrace that will cover them.
Literary Devices
Micah 3:6 is rich in Metaphor and Symbolism, primarily using the imagery of light and darkness to convey its message of divine judgment. "Night" and "darkness" are potent metaphors for spiritual ignorance, confusion, and the absence of divine truth, directly contrasting with the expected clarity of prophetic revelation. The "sun" symbolizes the source of light, knowledge, and the very foundation of the false prophets' perceived authority; its "going down" powerfully symbolizes the complete cessation of their influence and the extinguishing of their false light. The verse also employs Parallelism, specifically synonymous parallelism, where the second clause ("it shall be dark unto you, that ye shall not divine") reiterates and intensifies the meaning of the first ("night [shall be] unto you, that ye shall not have a vision"), reinforcing the totality of the spiritual blackout. The final clause, "and the sun shall go down over the prophets, and the day shall be dark over them," serves as a climactic hyperbole and a vivid personification of judgment, emphasizing the utter disgrace and loss of standing for those who abused their spiritual office.
Theological and Thematic Connections
Micah 3:6 profoundly illustrates God's unwavering commitment to truth and the sanctity of His divine communication. It reveals that God will not tolerate the manipulation or commodification of His word, and He will actively withdraw His presence and revelation from those who corrupt it for selfish gain. This judgment underscores the principle that spiritual authority is a sacred trust, not a means to personal enrichment or power. The resulting spiritual darkness is not merely a punishment but a natural consequence of choosing falsehood over truth, leading to a profound famine of genuine divine guidance for both the deceivers and those who relied upon them.
Reflection and Application
Micah 3:6 serves as a timeless warning for all who claim to speak on behalf of God, whether in formal ministry or through personal influence. It reminds us that spiritual authority is a weighty responsibility, not a platform for self-promotion or financial gain. When truth is compromised for comfort, popularity, or profit, the consequence is not merely a loss of credibility but a profound spiritual darkness that impacts both the deceiver and those who follow. For believers today, this verse underscores the critical importance of spiritual discernment, urging us to rigorously test all teachings against the unchanging standard of God's revealed Word (1 John 4:1). We are called to be vigilant against voices that promise peace without repentance, or prosperity without righteousness, for such messages often lead to spiritual barrenness rather than true life. Furthermore, it encourages us to pray for and support true, Spirit-led leaders who faithfully declare the whole counsel of God, even when it is unpopular, ensuring that the light of God's truth continues to shine brightly in a world often shrouded in spiritual confusion.
Questions for Reflection
FAQ
Who are the "prophets" being addressed in Micah 3:6, and what was their primary offense?
The "prophets" addressed in Micah 3:6 are the false prophets of Judah and Israel, specifically those condemned in Micah 3:5. Their primary offense was the corruption of the prophetic office for personal gain. They prophesied "peace" and prosperity to those who paid them or filled their mouths with food, but declared "war" against those who did not. This commodification of God's word and their willingness to twist divine messages for financial benefit or social approval constituted a grave betrayal of their sacred trust, leading to God's severe judgment upon them.
What does the imagery of "night" and "darkness" symbolize in this verse?
The imagery of "night" and "darkness" in Micah 3:6 symbolizes a profound spiritual blackout and the complete cessation of genuine divine revelation. It represents the withdrawal of God's light, truth, and guidance from the false prophets. This is not merely a physical darkness but a spiritual one, indicating a state of ignorance, confusion, and an inability to perceive or communicate God's will. The "sun going down" over them signifies the end of their influence, their perceived authority, and the extinguishing of any spiritual insight they falsely claimed to possess, leaving them in utter disgrace and spiritual barrenness.
Christ-Centered Fulfillment
Micah 3:6, with its pronouncement of spiritual darkness and the cessation of false prophecy, powerfully foreshadows the ultimate fulfillment of divine revelation in Jesus Christ. While the Old Testament prophets served as God's messengers, their words were often partial and preparatory (Hebrews 1:1). The judgment on false prophets in Micah highlights humanity's desperate need for a perfect, uncorrupted source of truth. This need is fully met in Christ, who is not merely a prophet but the very Word of God incarnate (John 1:1). He is the "Light of the World" (John 8:12), in whom there is no darkness at all (1 John 1:5). Unlike the false prophets whose "sun" would set, Christ's light shines eternally, bringing perfect clarity and definitive revelation. Through His life, death, and resurrection, Jesus fulfilled all true prophecy and established a new covenant where believers, through the indwelling Holy Spirit, have direct access to God's truth and guidance, no longer dependent on fallible or corrupt human intermediaries (John 14:26 and John 16:13). Thus, the spiritual famine threatened in Micah finds its ultimate reversal and abundance in the person and work of Jesus, the true and final Prophet.