Micah 4:9

KJV

Now why dost thou cry out aloud? [is there] no king in thee? is thy counsellor perished? for pangs have taken thee as a woman in travail.

KJV (with Strong's)

Now why dost thou cry {H7321} out aloud {H7452}? is there no king {H4428} in thee? is thy counsellor {H3289} perished {H6}? for pangs {H2427} have taken {H2388} thee as a woman in travail {H3205}.

Complete Jewish Bible

Why are you now crying out? Don't you have a king? Has your counselor been destroyed, that you are seized with pain like a woman in labor?

Berean Standard Bible

Why do you now cry aloud? Is there no king among you? Has your counselor perished so that anguish grips you like a woman in labor?

American Standard Version

Now why dost thou cry out aloud? Is there no king in thee, is thy counsellor perished, that pangs have taken hold of thee as of a woman in travail?

Commentary

### SUMMARY
Micah 4:9 presents a stark and poignant lament, abruptly shifting from the glorious future of Zion to the present reality of Judah's profound distress. The prophet questions the nation's leadership—its king and counselor—implying their failure or absence, and vividly portrays the nation's suffering through the metaphor of a woman in intense labor. This verse captures the deep anguish and confusion experienced by God's people during a period of national crisis, highlighting a moment of perceived abandonment and vulnerability before the promised restoration.

### CONTEXT
* **Literary Context:** Micah 4:9 stands in sharp contrast to the preceding verses, Micah 4:1-8, which paint a magnificent vision of Zion's future exaltation. In that vision, Jerusalem is established as the spiritual center of the world, a place of peace, divine instruction, and universal pilgrimage where the Lord reigns. The sudden shift in verse 9 from this glorious eschatological hope to a present, agonizing lament serves as a dramatic literary device. It grounds the future hope in the immediate, painful reality of Judah's impending judgment and exile, demonstrating that the path to glory often involves a period of intense suffering and purification. This juxtaposition emphasizes the depth of the current despair against the backdrop of God's ultimate redemptive plan.

* **Historical & Cultural Context:** The questions posed in Micah 4:9, "is there no king in thee? is thy counsellor perished?", directly address the precarious political and spiritual state of Judah in the late 8th century BCE. This was a period marked by the looming threat of Assyrian, and later Babylonian, invasion. The fall of the Northern Kingdom of Israel in 722 BCE to Assyria served as a stark warning. Judah's kings often failed to lead the people in faithfulness to Yahweh, and their counselors frequently offered misguided political alliances rather than divine wisdom. The eventual [fall of Jerusalem](/2_kings/25 "2 Kings 25 - The Fall of Jerusalem") in 586 BCE and the subsequent [Babylonian exile](/jeremiah/52 "Jeremiah 52 - The Babylonian Exile") would see the Davidic monarchy temporarily cease and many of its leaders and wise men taken captive or killed. The imagery of a "woman in travail" was a common biblical metaphor for intense, unavoidable national distress, signifying a period of excruciating pain and desperate helplessness, often associated with divine judgment or the birth of a new era.

* **Key Themes:** This verse contributes significantly to several key themes within Micah and the broader prophetic literature. Firstly, it underscores the theme of **Divine Judgment and Suffering**, portraying the intense pain Judah must endure as a consequence of its unfaithfulness, a necessary process for purification before restoration. Secondly, it highlights the **Crisis of Human Leadership**, questioning the efficacy and presence of the earthly king and counselors, thereby implicitly pointing to the ultimate sovereignty of God and the need for divine guidance. This theme resonates with the promise of a future, righteous ruler found elsewhere in Micah, such as the one described in [Micah 5:2-5](/micah/5-2-5 "Micah 5:2-5 - The Ruler from Bethlehem"). Lastly, the vivid metaphor of "pangs as a woman in travail" introduces the theme of **Redemptive Suffering**, suggesting that while the pain is severe, it is purposeful, akin to birth pains that precede new life and the establishment of God's kingdom, a concept echoed in [Isaiah 26:17-19](/isaiah/26-17-19 "Isaiah 26:17-19 - Birth Pangs and Resurrection").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **cry (Hebrew, _rûwaʻ'_):** H7321. A primitive root meaning "to mar (especially by breaking); figuratively, to split the ears (with sound), i.e. shout (for alarm or joy)." In this context, it signifies a loud, guttural wail or shriek of extreme agony, lamentation, or alarm, rather than a joyful shout. It conveys a desperate, unrestrained expression of profound distress.
* **perished (Hebrew, _ʼâbad'_):** H6. A primitive root meaning "properly, to wander away, i.e. lose oneself; by implication to perish (causative, destroy)." When applied to the "counsellor," it suggests that their wisdom, guidance, or very existence has ceased, leading to a state of utter loss, destruction, or being undone, leaving the nation without direction.
* **pangs (Hebrew, _chîyl'_):** H2427. And (feminine) חִילָה; from חוּל. This noun refers to a "throe (expectant of childbirth); pain, pang, sorrow." It denotes the intense, gripping, and often cyclical pains associated with labor. This word, combined with the following verb, vividly portrays suffering that is severe, unavoidable, and deeply internal.
* **taken (Hebrew, _châzaq'_):** H2388. A primitive root meaning "to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively strengthen, cure, help, repair, fortify), obstinate." In this context, it describes the pangs as having forcefully seized or gripped the nation, indicating an overwhelming and inescapable hold of suffering, much like the contractions of childbirth.

#### Verse Breakdown
* **"Now why dost thou cry out aloud?"**: This rhetorical question immediately plunges the reader into the scene of Judah's deep lament. The "why" implies a sense of bewilderment or exasperation, as if the prophet is confronting the nation's despair. The "cry out aloud" emphasizes the intensity and public nature of their anguish, a desperate wail that cannot be contained.
* **"is there no king in thee?"**: This second rhetorical question probes the apparent vacuum of leadership. In ancient Israel, the king was seen as the embodiment of the nation's strength and God's chosen representative. The question suggests that the king is either absent, ineffective, or has failed to provide the necessary protection and guidance, leaving the people vulnerable and without a central figure to rally around.
* **"is thy counsellor perished?"**: Following the question about the king, this query further highlights the crisis of leadership, extending it to those who provide wisdom and strategic direction. The "counsellor" represents the wise advisors, prophets, or elders whose guidance was crucial for national well-being. The idea of them having "perished" implies a loss of sound counsel, leading to confusion, poor decisions, and a sense of abandonment by those who should provide direction.
* **"for pangs have taken thee as a woman in travail."**: This clause provides the reason for the nation's loud cry and the perceived absence of leadership. It employs a powerful and universally understood metaphor for intense, unavoidable, and agonizing suffering. The "pangs" are the severe, gripping contractions of childbirth, symbolizing a period of excruciating and overwhelming pain that consumes the nation, leaving it helpless and vulnerable, yet also hinting at the potential for new life to emerge from this suffering.

#### Literary Devices
Micah 4:9 is rich in **Rhetorical Questions**, which are used not to elicit information but to emphasize the prophet's (and God's) perspective on Judah's dire situation. The questions "why dost thou cry out aloud?", "is there no king in thee?", and "is thy counsellor perished?" underscore the depth of the nation's despair and the perceived failure of its human leadership, forcing the audience to confront the gravity of their circumstances. The most prominent device is **Metaphor**, specifically the comparison of Judah's suffering to the "pangs... as a woman in travail." This vivid imagery conveys intense, unavoidable, and agonizing pain, highlighting the severity of the national crisis while also subtly suggesting the potential for new life or a new era to emerge from this period of suffering, much like birth precedes new life. Furthermore, the verse employs **Personification**, addressing Jerusalem (or Judah) as "thou" and depicting it as a woman crying out and experiencing labor pains, thereby making the nation's suffering more relatable and emotionally impactful.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 4:9, while a lament, is deeply theological, revealing God's perspective on human suffering and leadership. It asserts that even in profound despair and the apparent failure of earthly institutions, God remains sovereign. The rhetorical questions about the king and counselor expose the inadequacy of human leadership when faced with divine judgment, implicitly pointing to the need for a true, divine King and an unerring Counselor. The metaphor of birth pangs, though depicting intense pain, carries a profound theological implication: suffering is not always punitive but can be purposeful, a necessary, purifying process that precedes the birth of something new and glorious—God's ultimate redemptive plan for His people. This suffering, therefore, is framed within the larger narrative of God's faithfulness to His covenant, even as He disciplines His people.

* [Isaiah 9:6](/isaiah/9-6 "Isaiah 9:6 - The Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace")
* [Jeremiah 30:6-7](/jeremiah/30-6-7 "Jeremiah 30:6-7 - Jacob's Trouble and Deliverance")
* [Romans 8:22-23](/romans/8-22-23 "Romans 8:22-23 - Creation Groans, We Groan for Redemption")

### REFLECTION AND APPLICATION
Micah 4:9 offers profound solace and insight for those navigating overwhelming despair, whether individually or collectively. It validates the reality of profound pain, acknowledging that there are moments when we feel utterly helpless, without direction, and consumed by anguish. The prophet's questions about the king and counselor resonate with our own experiences of failed leadership, broken systems, or a sense of abandonment in times of crisis. Yet, embedded within this lament, especially when viewed in the broader context of Micah 4, is an implicit call to trust in God's enduring sovereignty. Just as birth pangs are a painful but necessary precursor to new life, our periods of intense suffering can be part of God's refining process, preparing us for greater spiritual maturity, deeper understanding, and ultimately, a glorious future. This verse encourages us to cry out to God in our pain, even as we look beyond the immediate agony to His redemptive purpose, knowing that He sees, understands, and works through our deepest travails.

#### Questions for Reflection
* **In what areas of your life do you feel a "cry out aloud" moment, where you are experiencing intense anguish or a sense of being without a guiding "king" or "counsellor"?**
* **How does the metaphor of "pangs as a woman in travail" help you understand or reframe your own experiences of unavoidable suffering? What "new life" might God be preparing to bring forth through this pain?**
* **When human leaders or systems fail, how does Micah 4:9 encourage you to re-center your hope and trust in God's ultimate sovereignty and perfect counsel?**

### FAQ

**Why does Micah 4:9 suddenly shift from a glorious vision of Zion to a lament of suffering?**

Answer: The abrupt shift in Micah 4:9 serves as a powerful literary and theological device. The preceding verses (Micah 4:1-8) describe an idealized future for Zion, a time of peace, divine instruction, and universal worship. However, the prophet, in a common prophetic pattern, brings the audience back to their present reality. This immediate reality for Judah was one of impending judgment, exile, and profound suffering due to their unfaithfulness. The sudden lament highlights the stark contrast between God's ultimate glorious plan and the painful, purifying process His people must endure to reach that destiny. It emphasizes that the path to restoration often passes through periods of intense distress, reminding the people that their present anguish is a necessary prelude to the promised future glory, much like the "birth pains" for a new era. This dramatic juxtaposition underscores the severity of their sin and the depth of God's redemptive work, which includes discipline.

**What is the significance of the "woman in travail" metaphor in this verse?**

Answer: The metaphor of "pangs have taken thee as a woman in travail" is profoundly significant, drawing on a universal human experience to convey intense, unavoidable, and agonizing suffering. In biblical literature, this imagery is frequently used to describe periods of national distress, divine judgment, or the onset of eschatological events. It signifies:
* **Intensity of Pain:** Childbirth is one of the most excruciating human experiences, conveying the extreme physical and emotional agony Judah would endure.
* **Inevitable Suffering:** Just as labor pains are unavoidable once they begin, Judah's suffering was a divinely ordained and inescapable consequence of their actions.
* **Purposeful Pain:** Crucially, birth pains, while agonizing, are purposeful. They precede new life and a new beginning. Thus, the metaphor implies that Judah's suffering, though severe, is not meaningless but is a necessary process leading to purification, restoration, and the "birth" of a new, faithful remnant and the establishment of God's kingdom, as promised in [Micah 4:1-8](/micah/4-1-8 "Micah 4:1-8 - The Future Glory of Zion"). It suggests that the current anguish is a prelude to a glorious future.

### CHRIST-CENTERED FULFILLMENT
Micah 4:9, with its raw portrayal of a nation crying out in anguish, devoid of effective human leadership, and experiencing the "pangs" of judgment, finds its ultimate Christ-centered fulfillment in several profound ways. Firstly, the rhetorical questions "is there no king in thee? is thy counsellor perished?" foreshadow the ultimate failure of all human kings and counselors to truly deliver or guide God's people. This points directly to Jesus Christ as the true and eternal [King of kings](/revelation/19-16 "Revelation 19:16 - King of Kings and Lord of Lords") and the [Wonderful Counselor](/isaiah/9-6 "Isaiah 9:6 - The Wonderful Counselor"). He is the one whose reign is everlasting and whose counsel is perfect and unfailing, unlike the temporary and flawed leaders of Judah. Secondly, the imagery of "pangs have taken thee as a woman in travail" speaks to the necessary suffering that precedes new life and the establishment of God's kingdom. Christ Himself endured the ultimate "pangs" on the cross, a suffering so profound it was likened to [birth pains for a new creation](/galatians/6-15 "Galatians 6:15 - A New Creation"). His suffering, death, and resurrection were the "birth pangs" of the new covenant and the spiritual kingdom, bringing forth a new humanity redeemed from sin. Furthermore, the Church, as the body of Christ, often experiences its own "birth pangs" in a fallen world, groaning along with creation for the full manifestation of God's kingdom and the redemption of all things, as described in [Romans 8:22-23](/romans/8-22-23 "Romans 8:22-23 - Creation Groans, We Groan for Redemption"). Thus, Micah 4:9, while a lament of despair, ultimately points to the Messiah who would perfectly fulfill the roles of King and Counselor, and whose suffering would bring about the glorious new birth of God's eternal purposes.

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 8:19

Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: [Is] not the LORD in Zion? [is] not her king in her? Why have they provoked me to anger with their graven images, [and] with strange vanities?

Isaiah 3:1

¶ For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water,

Isaiah 3:7

In that day shall he swear, saying, I will not be an healer; for in my house [is] neither bread nor clothing: make me not a ruler of the people.

Jeremiah 30:6

Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?

Jeremiah 30:7

Alas! for that day [is] great, so that none [is] like it: it [is] even the time of Jacob's trouble; but he shall be saved out of it.

Isaiah 26:17

Like as a woman with child, [that] draweth near the time of her delivery, is in pain, [and] crieth out in her pangs; so have we been in thy sight, O LORD.

Jeremiah 22:23

O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!