Chapter 2

1 Against oppression. 4 A lamentation. 7 A reproof of injustice and idolatry. 12 A promise of restoring Jacob.

1. Woe to them. In vs. 1, 2 Micah condemns the injustice toward and oppression of the poor.

Upon their beds. That is, at nighttime they devise the plan they hope to execute the following day (see Job 4:13; Ps. 4:4; 36:4). So intent were these evildoers upon accomplishing their purpose that as soon as “the morning” became “light” they carried it out.

In the power. They operated on the wicked principle that “might makes right.” When men take advantage of their power, they are almost certain to abuse it. The LXX reading, “for they have not lifted up their hands to God,” is probably due to a misunderstanding of the Hebrew idiom here employed. The word here translated “power” is Хel, a word frequently translated “God.” However, in this idiomatic expression it seems clearly to have the meaning “power.” For other occurrences of the idiom see Gen. 31:29; Deut. 28:32; Neh. 5:5; Prov. 3:27.

2. Covet fields. So grasping and rapacious were they for earthly possessions that their covetous designs were executed through violence (see 1 Kings 21; Isa. 5:8; Hosea 5:10; Amos 4:1). Anciently, land sold was to revert to the original owner in the year of jubilee (Lev. 25:10, 28). Estates were not to be transferred from tribe to tribe (Num. 36:7).

3. Do I devise. Sin had brought about a disregard for family relationships. God would bring judgment “against this family” of the whole nation. As they devised iniquity so God would “devise an evil.”

Remove your necks. Their chastisement would be as a heavy, galling yoke, which they would not be able to throw off.

Go haughtily. That is, with uplifted head. The pride of the oppressors would be humbled.

Is evil. Or, “will be evil.” The prophet is speaking of the future judgment God will bring upon His people.

4. A parable. Heb. mashal, here probably in the sense of “a taunting song.” “In that day,” the evil time mentioned in the preceding verse, the enemy shall employ the words Israel used to lament her calamity as a taunt against her (see Hab. 2:6). Mockingly representing themselves as the afflicted Jews, the enemy bewail the fact that Israel, once prosperous, is now “utterly spoiled,” reduced to ruin and desolation; and that their inheritance, “the portion of my people,” is now “changed” and “removed.” In other words, the land of Canaan that God promised to the descendants of Abraham (see Gen. 13:14, 15) would be transferred to their enemies. No mockery hurts and stings more than the repetition in jest by another of words used to bemoan oneself.

Turning away. Heb. shobeb, “a backturning,” or “an apostate.” The latter meaning makes the clause read, “to an apostate he divides our fields.” By a change in the Hebrew text the RSV reads, “Among our captors he divides our fields.”

5. Cast a cord. It is not entirely clear by whom this is spoken and to whom. The sentence does not follow the poetic structure of v. 4, and so is evidently not a continuation of the taunt. It is probably an address by Micah to an impenitent member of the tyrannical, oppressive upper class mentioned in vs. 1, 2, or to the group as a whole. Micah informs the oppressor that because he has dealt unjustly with his neighbor’s land he will have no more an inheritance in Israel. The cord was the measuring line used in dividing land (see Amos 7:17).

6. Prophesy ye not. The meaning of this verse is obscure, and many interpretations have been offered. The verse reads literally, “Prophesy ye not, they prophesy, do not prophesy concerning these things. Insults shall not turn back.” The words seem to be a protest on the part of those rebuked by Micah.

7. Thou that art named. Heb. Хamur, from the root Хamar, “to speak,” hence “something spoken,” or “someone called.” Since the Hebrew has the interrogative prefix, the clause may be translated, “Should this be said, O house of Jacob?” (RSV). Micah chides the speakers (v. 6) for expressing thoughts foreign to the spirit of God.

Straitened. Literally, “shortened.” Used in connection with “spirit,” the word signifies “to be [or, become] impatient.” Here, the prophet chides those who accuse the Lord of being impatient because He gives way to threatening His people. This is not so, for God has ever been long-suffering in His dealings with Israel. However, when men sin they must expect to reap the results of their evildoing (Ex. 34:6, 7).

His doings. These chastisements and judgments do not come because God would have it so (Ps. 103:8–14; Eze. 18:25–32). He is a God of love and delights in mercy. Punishment is to Him a “strange work,” a “strange act,” for it is foreign to His nature (Isa. 28:21; Jer. 31:20; Lam. 3:32, 33; 1 John 4:7, 8). Micah affirms that our chastisements are our own “doings,” not God’s (Eze. 33:11). The sinner is in this sense his own punisher (see GC 36, 37). As the sun cannot be held responsible for the shadow cast by an opaque object, so God cannot be held responsible for the sinner’s iniquity (see James 1:13–15).

Do good. The Word of God is good, and freighted with blessing for those who obey it (Deut. 7:9–11; Ps. 18:25, 26; 25:10; 103:17, 18; Rom. 7:12; 11:22).

8. Even of late. Literally, “yesterday.” The meaning of the clause thus introduced is obscure. By a change in the Hebrew the RSV reads, “But you rise against my people as an enemy.”

As an enemy. An accusation against those of the upper class, who treat the common people “as an enemy,” by robbery and plunder. Though they were apostate and sinful, God, out of His abiding love, still calls Israel “my people” (see Isa. 49:14–16; John 1:11).

The robe. Heb. sЊalmah, the outer mantle used also for covering the body during sleep. The creditor was not permitted to keep the sЊalmah from the debtor during the night (see on Ex. 22:26).

Averse from war. Those of the upper class seized these garments from the peaceful common people.

9. The women. Probably the widows who should have been defended (see Isa. 10:2).

Cast out. Heb. garash, which, in the form here found, conveys the meaning of forcible expulsion. The same form of the verb appears in Gen. 3:24.

My glory. Children would be stripped of their blessings, probably through want and ignorance, or through being sold into slavery, and so deprived of their God-given freedom.

10. Depart. The oppressors are to be expelled from their land, even as they had banished others.

Your rest. That is, the land of Canaan (Deut. 12:9; Ps. 95:10, 11).

Polluted. Because of their iniquities (see Lev. 18:25, 27).

Shall destroy you. This clause is obscure in the Hebrew. It is either the land that destroys by casting out its inhabitants or the uncleanness that destroys those polluted with it.

11. If a man. Because of their iniquities the sinners among God’s people did not like those who rebuked and condemned their transgressions. Those who winked at evil, took an attitude of easy indifference toward sin, and prophesied pleasing lies, were the popular prophets (see Jer. 14:13–15; 23:25–27; Eze. 13:1–7).

Spirit. Heb. ruach, signifying also “wind.” Hence the translation, “If a man should go about and utter wind and lies” (RSV).

I will prophesy. There is nothing that so misleads trusting souls as clothing false teachings in the apparel of God’s Word (Matt. 7:15; cf. ch. 15:7–9).

Wine. These spurious seers were promising material prosperity and sensual pleasures.

12. Surely assemble. Micah turns his attention from the majority of his people, who have gone the way of evil, to the minority, the remnant, who will enter into the promise of restoration and deliverance after the Captivity. Thus Micah denied the repeated charge of the false prophets that he was an incurable foreteller of gloom and distress. He affirmed with long-range prophetic optimism that there would be, after the Exile, a future of joy and gladness for those who serve the Lord.

All of thee. That is, all of the remnant. Although God would have all His professed people “to be saved” (1 Tim. 2:3, 4; cf. Titus 2:11; 2 Peter 3:9), only the few, “the remnant,” who sincerely turn from their sins and walk in the way of righteousness, will be saved (see Isa. 10:20–22; Jer. 31:7, 8; Eze. 34:11–16; Zeph. 3:12, 13). By God’s grace “many are called,” but because of the perverse iniquity of the human heart, unfortunately, “few are chosen” (Matt. 22:14; cf. Matt. 7:13, 14).

Bozrah. A city in Edom bore this name (Gen. 36:33; cf. Isa. 63:1); also there was a city in Moab so named (Jer. 48:24). Neither city seems to fit the sense of the passage. A change in vowel pointing (see Vol. I, pp. 25, 26) gives the reading “in the fold,” which appropriately fits into the context of Hebrew parallelism.

Fold. A change in vowel pointing gives the reading “pasture.”

Great noise. Showing that the remnant would be a great multitude.

13. Breaker. From the Heb. paras, “to make a breach,” “to break through.” The parallelism of the verse points to Jehovah, here shown breaking down all opposition before His people.

Broken up. Better, “broken through.” The captives follow their leader. Their passing “through the gates” shows their removal from the land of their exile.

Their king. The same Lord that led His people out of Egyptian bondage, and later delivered them from captivity, will in the near future free the redeemed from the bondage and captivity of this world of sin.

Ellen G. White comments

7    1T 261

10   COL 205; PK 319