Micah 7:3

KJV

That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the great [man], he uttereth his mischievous desire: so they wrap it up.

KJV (with Strong's)

That they may do evil {H7451} with both hands {H3709} earnestly {H3190}, the prince {H8269} asketh {H7592}, and the judge {H8199} asketh for a reward {H7966}; and the great {H1419} man, he uttereth {H1696} his mischievous {H1942} desire {H5315}: so they wrap it up {H5686}.

Complete Jewish Bible

Their hands do evil well. The prince makes his request, the judge grants it for a price, and the great man expresses his evil desires - thus they weave it together.

Berean Standard Bible

Both hands are skilled at evil; the prince and the judge demand a bribe. When the powerful utters his evil desire, they all conspire together.

American Standard Version

Their hands are upon that which is evil to do it diligently; the prince asketh, and the judge is ready for a reward; and the great man, he uttereth the evil desire of his soul: thus they weave it together.

Commentary

### SUMMARY
Micah 7:3 offers a stark and lamentable portrayal of pervasive corruption within Judah's leadership and society during the prophet's time. It vividly describes how those in positions of power—from princes and judges to influential individuals—actively and zealously pursue wickedness, demanding bribes and openly expressing their malicious intentions. The verse culminates in a chilling image of these corrupt dealings being meticulously "wrapped up," signifying a concerted, secretive effort to finalize and conceal their illicit schemes, thereby cementing a systemic breakdown of justice and integrity.

### CONTEXT
* **Literary Context:** Micah 7:3 is situated within the prophet's final oracle, a deeply personal lament and confession that shifts from judgment to hope. The preceding verses (Micah 7:1-2) set a somber tone, with Micah expressing profound despair over the moral decay of his nation, feeling isolated as "the good man is perished out of the earth" and "every man hunts his brother with a net." This lament establishes the pervasive nature of the sin, and Micah 7:3 then provides concrete examples of *how* this corruption manifests, specifically detailing the active participation of leaders in injustice. The verse serves as a bridge, articulating the depth of the societal problem before the prophet turns to an expression of hope in God's ultimate faithfulness and restoration in the latter part of the chapter (Micah 7:7-20).
* **Historical & Cultural Context:** Micah prophesied during the reigns of Jotham, Ahaz, and Hezekiah (Micah 1:1), primarily to Judah, though he also addressed Israel. This period was marked by significant political instability, social injustice, and religious apostasy. The Assyrian Empire posed a constant threat, leading to internal pressures and a temptation for Judah's leaders to compromise their integrity for perceived security or personal gain. Culturally, the expectation was that princes and judges would uphold justice and defend the vulnerable, as mandated by Mosaic Law (e.g., [Deuteronomy 16:18-20](/deuteronomy/16-18-20 "Deuteronomy 16:18-20 - Appointment of Judges and Officers")). However, Micah 7:3 reveals a stark deviation from this ideal, portraying a society where the very pillars of justice had become instruments of oppression, with officials openly soliciting bribes and exploiting their positions, a common prophetic indictment against corrupt leadership in ancient Israel (cf. [Isaiah 1:23](/isaiah/1-23 "Isaiah 1:23 - Corrupt Rulers") and [Amos 5:12](/amos/5-12 "Amos 5:12 - Injustice Condemned")).
* **Key Themes:** Micah 7:3 contributes significantly to several overarching themes in the book of Micah. Foremost is the theme of **Systemic Corruption and Injustice**, illustrating how deeply sin had permeated all levels of society, from the highest echelons of power to the everyday interactions. This verse underscores the **Abuse of Authority**, demonstrating how leaders, who should have been guardians of justice, instead became its perverters, prioritizing personal gain over the well-being of the people. It also highlights the theme of **Active and Deliberate Wickedness**, emphasizing that the wrongdoing was not accidental or passive but eagerly pursued. This moral decay sets the stage for Micah's subsequent appeal to God's **Divine Justice and Mercy**, as the prophet recognizes that only God can rectify such profound societal brokenness, ultimately leading to the promise of restoration and the fulfillment of God's covenant faithfulness (e.g., [Micah 7:18-20](/micah/7-18-20 "Micah 7:18-20 - God's Compassion and Faithfulness")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Earnestly (Hebrew, _yâṭab'_):** While often translated as "earnestly" or "diligently," the Hebrew root H3190, _yâṭab_, fundamentally means "to be well," "to make good," or "to do good." In the context of Micah 7:3, its application to "doing evil" creates a powerful and disturbing irony. It suggests that the corrupt individuals are not merely committing evil, but are doing so with a focused, deliberate, and even skillful application, as if it were a good and desirable pursuit. They are "making good" at being bad, diligently perfecting their wicked practices.
* **Mischievous (Hebrew, _havvâh'_):** The word H1942, _havvâh_, carries the primary sense of "desire," but also strongly implies "ruin," "calamity," "iniquity," and "wickedness." When combined with "desire" (H5315, _nephesh_), it speaks to a deep, internal longing or appetite for destructive and perverse actions. It's not just a passing thought but a deeply ingrained, harmful inclination that drives the "great man's" actions, leading to societal ruin.
* **Wrap it up (Hebrew, _ʻâbath'_):** The verb H5686, _ʻâbath_, means "to interlace," "to twist," or "to weave together," and figuratively, "to pervert." In this context, "wrap it up" suggests a meticulous, concerted effort to finalize, secure, and perhaps conceal their corrupt dealings. It paints a picture of a tightly woven conspiracy, where illicit agreements are concluded and made binding, making it difficult to unravel or expose the network of corruption.

#### Verse Breakdown
* **"That they may do evil with both hands earnestly":** This opening clause vividly portrays the intense and deliberate commitment of the people, especially the leaders, to wickedness. "With both hands" signifies a full, unrestrained, and zealous engagement in wrongdoing, indicating that evil is not a reluctant act but a chosen and vigorously pursued endeavor. The term "earnestly" (as analyzed above) further emphasizes the diligence and skill applied to their corrupt practices.
* **"the prince asketh, and the judge [asketh] for a reward":** This phrase exposes the top-down nature of the corruption. The "prince" (ruler) and the "judge" (one who pronounces sentence and governs) are actively soliciting "reward," which in this context (Hebrew _shillûwm_, H7966, often associated with illicit gain) clearly refers to bribes. This reveals a fundamental perversion of justice, where those entrusted with upholding law and order are instead exploiting their positions for personal enrichment, thereby undermining the very foundation of righteous governance.
* **"and the great [man], he uttereth his mischievous desire":** This part expands the scope of corruption beyond official leadership to include influential or wealthy individuals. The "great man" openly vocalizes or declares his "mischievous desire," indicating a brazen disregard for morality and a public expression of his wicked intentions. This suggests a society where evil is not hidden but is openly embraced and articulated by those with power and influence.
* **"so they wrap it up":** This concluding phrase encapsulates the entire corrupt process. "Wrapping it up" implies that the illicit transactions, the demands for bribes, and the articulation of wicked desires are not isolated incidents but are brought to a final, binding conclusion. It suggests a conspiracy, a collective agreement, and perhaps a concealment of their corrupt schemes, making them tightly bound and difficult to challenge or expose.

#### Literary Devices
Micah 7:3 employs several powerful **literary devices** to convey its message of pervasive corruption. The phrase "do evil with both hands earnestly" is a striking example of **hyperbole** and **idiom**, emphasizing the extreme and zealous commitment to wrongdoing, far beyond mere casual sin. It paints a vivid picture of individuals fully immersed in their iniquity. The juxtaposition of "prince" and "judge" with their demand for "reward" (bribe) is a form of **irony**, as these are the very figures expected to uphold justice, yet they are actively subverting it. This also serves as a form of **synecdoche**, where these two figures represent the entire corrupt system of governance. The final phrase, "so they wrap it up," functions as a powerful **metaphor** or **idiom**, suggesting the intricate, conspiratorial, and final nature of their corrupt dealings, as if sealing a nefarious pact. It evokes an image of a package being tightly bound, implying both completion and concealment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 7:3 profoundly reveals the devastating consequences of humanity's fallen nature when unchecked by divine law and unconstrained by moral integrity, especially within leadership. It underscores the biblical truth that when justice is perverted, society unravels, and the vulnerable suffer most. The prophet's lament over this widespread corruption points to God's unwavering standard of righteousness and His demand for justice, particularly from those in authority. This verse serves as a stark reminder that true governance must reflect God's character, promoting equity and protecting the innocent, rather than exploiting power for selfish gain. It highlights the inherent human tendency towards sin (total depravity) and the desperate need for divine intervention and righteous leadership.

* [Proverbs 29:4](/proverbs/29-4 "Proverbs 29:4 - Righteous King Establishes Justice")
* [Psalm 82:2-4](/psalms/82-2-4 "Psalm 82:2-4 - God Rebukes Unjust Judges")
* [Jeremiah 22:15-17](/jeremiah/22-15-17 "Jeremiah 22:15-17 - Josiah's Righteous Rule Contrasted")

### REFLECTION AND APPLICATION
Micah 7:3 serves as a timeless mirror reflecting the persistent challenge of corruption in human societies, urging us to consider its implications for our own contexts. It calls us to a sober assessment of leadership, both secular and spiritual, and to a commitment to integrity in all spheres of influence. For believers, this verse is a powerful reminder that our call is to be salt and light in a world often darkened by injustice. We are to pray for righteous leaders, advocate for justice, and actively resist complicity with corrupt systems. Furthermore, it compels us to examine our own hearts, ensuring that we do not "do evil with both hands earnestly" in any area of our lives, whether through dishonesty, selfish ambition, or the subtle perversion of truth. Our integrity, even in small matters, reflects God's character and stands in stark contrast to the world's ways.

#### Questions for Reflection
* **In what ways might I, or those around me, be tempted to "do evil with both hands earnestly" in pursuit of personal gain or desire?**
* **How can I actively pray for and support integrity in leadership within my community and nation?**
* **What practical steps can I take to promote justice and resist corruption in my sphere of influence, however small?**

### FAQ

**What does "do evil with both hands earnestly" mean in a practical sense?**

Answer: This vivid phrase describes a zealous, deliberate, and full-hearted commitment to wrongdoing. It's not passive or accidental sin but an active, energetic pursuit of unethical and unjust practices. Practically, it means that individuals, especially those in power, are not just occasionally slipping into corruption but are diligently and skillfully engaging in it, perhaps even perfecting their methods of deceit and exploitation. It implies a deep-seated desire and effort to achieve their wicked ends, using all available means.

**How does Micah 7:3 relate to modern issues of corruption?**

Answer: Micah 7:3 remains remarkably relevant to contemporary issues of corruption. The dynamic of leaders (princes, judges) demanding "reward" (bribes) and influential individuals ("great man") openly pursuing "mischievous desire" is a pattern seen in many societies today, where public office is exploited for private gain. The phrase "so they wrap it up" resonates with modern concepts of organized crime, backroom deals, and systemic cover-ups designed to conceal illicit activities. The verse highlights the timeless truth that when integrity is abandoned at the top, societal decay inevitably follows, impacting justice, economic fairness, and public trust.

### CHRIST-CENTERED FULFILLMENT
Micah 7:3 paints a bleak picture of human depravity and the pervasive corruption that grips a fallen world, where even those entrusted with justice pervert it for personal gain. This lamentable state of affairs finds its ultimate answer and fulfillment in Jesus Christ. Where princes and judges "ask for a reward" and "wrap up" their mischievous dealings, Jesus, the true [Prince of Peace](/isaiah/9-6 "Isaiah 9:6 - Jesus, Prince of Peace") and the [righteous Judge of all the earth](/psalms/96-13 "Psalm 96:13 - God as Judge"), came not to receive a reward or to exploit, but 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")). The "mischievous desire" uttered by the great man finds its stark contrast in Christ, who always spoke truth and perfectly embodied righteousness, having no sin or deceit found in His mouth ([1 Peter 2:22](/1_peter/2-22 "1 Peter 2:22 - Christ's Sinlessness")). The systemic corruption described in Micah 7:3 underscores humanity's desperate need for a perfect King and a faultless High Priest, one who can not only expose sin but also redeem from it. Jesus, through His atoning sacrifice, breaks the power of sin that enables such corruption, offering forgiveness and the transformative power of the Holy Spirit to those who believe, enabling them to live lives of integrity that honor God, anticipating the day when He will return to establish perfect justice and righteousness in His eternal kingdom ([Revelation 21:1-4](/revelation/21-1-4 "Revelation 21:1-4 - New Heaven and New Earth")).

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

Micah 3:11

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.

Proverbs 4:16

For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause [some] to fall.

Proverbs 4:17

For they eat the bread of wickedness, and drink the wine of violence.

Amos 5:12

For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate [from their right].

Jeremiah 8:10

Therefore will I give their wives unto others, [and] their fields to them that shall inherit [them]: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely.

Matthew 26:15

And said [unto them], What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.

Luke 12:1

¶ In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.