Micah Chapter 1

Commentary

Judgment against Israel

(Isaiah 7:17-25)

1The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

2Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple.

3For, behold, the LORD cometh forth out of his place, and will come down, and tread upon the high places of the earth.

4And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place.

5For the transgression of Jacob is all this, and for the sins of the house of Israel. What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem?

6Therefore I will make Samaria as an heap of the field, and as plantings of a vineyard: and I will pour down the stones thereof into the valley, and I will discover the foundations thereof.

7And all the graven images thereof shall be beaten to pieces, and all the hires thereof shall be burned with the fire, and all the idols thereof will I lay desolate: for she gathered it of the hire of an harlot, and they shall return to the hire of an harlot.

Weeping and Mourning

8Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls.

9For her wound is incurable; for it is come unto Judah; he is come unto the gate of my people, even to Jerusalem.

10Declare ye it not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust.

11Pass ye away, thou inhabitant of Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall receive of you his standing.

12For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the gate of Jerusalem.

13O thou inhabitant of Lachish, bind the chariot to the swift beast: she is the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee.

14Therefore shalt thou give presents to Moreshethgath: the houses of Achzib shall be a lie to the kings of Israel.

15Yet will I bring an heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam the glory of Israel.

16Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.

King James Bible

Text courtesy of BibleProtector.com.

Judgment to Come
(Isaiah 7:17–25)

1 The word of Yahweh that came to Micah the Morashtite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

2 Hear, you peoples, all of you. Listen, O earth, and all that is therein: and let the Lord Yahweh be witness against you, the Lord from his holy temple.

3 For, behold, Yahweh comes forth out of his place, and will come down and tread on the high places of the earth.

4 The mountains melt under him, and the valleys split apart, like wax before the fire, like waters that are poured down a steep place.

5 “All this is for the disobedience of Jacob, and for the sins of the house of Israel. What is the disobedience of Jacob? Isn’t it Samaria? And what are the high places of Judah? Aren’t they Jerusalem?

6 Therefore I will make Samaria like a rubble heap of the field, like places for planting vineyards; and I will pour down its stones into the valley, and I will uncover its foundations.

7 All her idols will be beaten to pieces, and all her temple gifts will be burned with fire, and all her images I will destroy; for of the hire of a prostitute has she gathered them, and to the hire of a prostitute shall they return.”

Weeping and Mourning

8 For this I will lament and wail; I will go stripped and naked; I will howl like the jackals, and moan like the daughters of owls.

9 For her wounds are incurable; for it has come even to Judah. It reaches to the gate of my people, even to Jerusalem.

10 Don’t tell it in Gath. Don’t weep at all. At Beth Ophrah I have rolled myself in the dust.

11 Pass on, inhabitant of Shaphir, in nakedness and shame. The inhabitant of Zaanan won’t come out. The wailing of Beth Ezel will take from you his protection.

12 For the inhabitant of Maroth waits anxiously for good, because evil has come down from Yahweh to the gate of Jerusalem.

13 Harness the chariot to the swift steed, inhabitant of Lachish. She was the beginning of sin to the daughter of Zion; For the transgressions of Israel were found in you.

14 Therefore you will give a parting gift to Moresheth Gath. The houses of Achzib will be a deceitful thing to the kings of Israel.

15 I will yet bring to you, inhabitant of Mareshah. He who is the glory of Israel will come to Adullam.

16 Shave your heads, and cut off your hair for the children of your delight. Enlarge your baldness like the vulture; for they have gone into captivity from you!

Judgment to Come
(Isaiah 7:17–25)

1 This is the word of the LORD that came to Micah the Moreshite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah—what he saw regarding Samaria and Jerusalem:

2 Hear, O peoples, all of you;

listen, O earth, and everyone in it!

May the Lord GOD bear witness against you,

the Lord from His holy temple.

3 For behold, the LORD comes forth

from His dwelling place;

He will come down and tread

on the high places of the earth.

4 The mountains will melt beneath Him,

and the valleys will split apart,

like wax before the fire,

like water rushing down a slope.

5 All this is for the transgression of Jacob

and the sins of the house of Israel.

What is the transgression of Jacob?

Is it not Samaria?

And what is the high place of Judah?

Is it not Jerusalem?

6 Therefore I will make Samaria

a heap of rubble in the open field,

a planting area for a vineyard.

I will pour her stones into the valley

and expose her foundations.

7 All her carved images will be smashed to pieces;

all her wages will be burned in the fire,

and I will destroy all her idols.

Since she collected the wages of a prostitute,

they will be used again on a prostitute.

Weeping and Mourning

8 Because of this I will lament and wail;

I will walk barefoot and naked.

I will howl like a jackal a

and mourn like an ostrich. b

9 For her wound is incurable;

it has reached even Judah;

it has approached the gate of my people,

as far as Jerusalem itself.

10 Do not tell it in Gath; c do not weep at all.

Roll in the dust in Beth-leaphrah. d

11 Depart in shameful nakedness,

O dwellers of Shaphir. e

The dwellers of Zaanan f

will not come out.

Beth-ezel g is in mourning;

its support is taken from you.

12 For the dwellers of Maroth h pined for good,

but calamity came down from the LORD,

even to the gate of Jerusalem.

13 Harness your chariot horses,

O dweller of Lachish. i

You were the beginning of sin to the Daughter of Zion,

for the transgressions of Israel were found in you.

14 Therefore, send farewell gifts j to Moresheth-gath; k

the houses of Achzib l will prove deceptive

to the kings of Israel.

15 I will again bring a conqueror against you,

O dweller of Mareshah. m

The glory of Israel will come to Adullam.

16 Shave yourselves bald and cut off your hair

in mourning for your precious children;

make yourselves as bald as an eagle,

for they will go from you into exile.

 

Footnotes:

8 a Or a serpent  or a dragon
8 b Literally like daughters of an ostrich  or like daughters of an owl
10 c Gath  sounds like the Hebrew for tell .
10 d Beth-leaphrah  means house of dust .
11 e Shaphir  means pleasant .
11 f Zaanan  sounds like the Hebrew for come out .
11 g Beth-ezel  means adjoining house .
12 h Maroth  sounds like the Hebrew for bitter .
13 i Lachish  sounds like the Hebrew term for team of horses .
14 j Or give dowry
14 k Moresheth  sounds like the Hebrew for gift  or dowry .
14 l Achzib  means deception .
15 m Mareshah  sounds like the Hebrew for conqueror .

Judgment against Israel

(Isaiah 7:17-25)

1A word of Jehovah that hath been unto Micah the Morashite in the days of Jotham, Ahaz, Hezekiah, kings of Judah, that he hath seen concerning Samaria and Jerusalem:

2Hear, O peoples, all of them! Attend, O earth, and its fulness, And the Lord Jehovah is against you for a witness, The Lord from His holy temple.

3For lo, Jehovah is going out from His place, And He hath come down, And hath trodden on high places of earth.

4Melted have been the mountains under Him, And the valleys do rend themselves, As wax from the presence of fire, As waters cast down by a slope.

5For the transgression of Jacob is all this, And for the sins of the house of Israel. What is the transgression of Jacob? Is it not Samaria? And what the high places of Judah? Is it not Jerusalem?

6And I have set Samaria for a heap of the field, For plantations of a vineyard, And poured out into a valley her stones, And her foundations I uncover.

7And all her graven images are beaten down, And all her gifts are burnt with fire, And all her idols I make a desolation, For, from the hire of a harlot she gathered, and unto the hire of a harlot they return.

Weeping and Mourning

8For this I lament and howl, I go spoiled and naked, I make a lamentation like dragons, And a mourning like daughters of an ostrich.

9For mortal are her wounds, For it hath come unto Judah, It hath come to a gate of My people -- to Jerusalem.

10In Gath tell ye not -- in Acco weep not, In Beth-Aphrah, in dust roll thyself.

11Pass over for thee, O inhabitant of Shaphir, Naked one of shame. Not gone out hath the inhabitant of Zaanan, The lamentation of Beth-Ezel doth take from you its standing.

12For stayed for good hath the inhabitant of Maroth, For evil hath come down from Jehovah to the gate of Jerusalem.

13Bind the chariot to a swift beast, O inhabitant of Lachish, The beginning of sin is she to the daughter of Zion, For in thee have been found the transgressions of Israel.

14Therefore thou givest presents to Moresheth-Gath, The houses of Achzib become a lying thing to the kings of Israel.

15Yet the possessor I do bring in to thee, O inhabitant of Mareshah, To Adullam come in doth the honour of Israel.

16Make bald and shave, for thy delightful sons, Enlarge thy baldness as an eagle, For they have removed from thee!

The F.O.G Commentary:

What is the meaning of Micah 1?

Introduction to Micah 1

The opening chapter of Micah serves as a powerful divine courtroom scene where יהוה (Yahweh) appears as both prosecutor and judge against the sins of Israel and Judah. Written during the reigns of Jotham, Ahaz, and Hezekiah of Judah (approximately 750-686 BCE), this chapter introduces themes of judgment, redemption, and restoration that will echo throughout the book. The prophet’s name “Micah” (מִיכָה) means “Who is like יהוה?” – a question that reverberates through his prophecies as he calls God’s people back to covenant faithfulness.

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Context of Micah 1

Micah prophesied during a time of great social and spiritual crisis in both the northern kingdom of Israel and the southern kingdom of Judah. The immediate context places this chapter during the prosperous yet morally corrupt reign of King Jotham and the spiritually degraded period under King Ahaz in Judah, concurrent with the final years of the northern kingdom before its fall to Assyria in 722 BCE. While material wealth increased, social justice declined as the powerful oppressed the weak, and religious syncretism flourished.

Within the larger biblical narrative, Micah 1 stands as part of the prophetic tradition that called Israel back to covenant faithfulness while pointing forward to the coming Messiah. The book joins Isaiah, Amos, and Hosea in condemning social injustice and religious hypocrisy while promising future restoration through God’s chosen Redeemer. This opening chapter establishes the legal framework for God’s case against His people, setting the stage for both judgment and the promise of restoration that follows.

Ancient Key Word Study

  • מָרוֹם (marom) – “high places” (v. 3): This term refers not just to elevated geographical locations but to centers of pagan worship. The word carries connotations of pride and self-exaltation, making God’s descent from His true holy height particularly dramatic. Its usage here creates a powerful contrast between legitimate and illegitimate worship.
  • דָּקַק (daqaq) – “crushed” (v. 4): This vivid verb describes something being pulverized or ground to powder. Its usage in describing mountains melting under God’s presence emphasizes the absolute sovereignty of יהוה over creation and human power structures. The word appears in Daniel’s vision of the stone crushing the kingdoms of the world.
  • פֶּשַׁע (pesha) – “transgression” (v. 5): More than just sin, this term specifically denotes rebellion or breach of relationship. It carries the legal connotation of breaking a covenant, making it particularly appropriate in this courtroom scene where God brings charges against His people.
  • גָּלָה (galah) – “stripped bare” (v. 11): This root carries the dual meaning of revealing/uncovering and going into exile. Its usage here creates a powerful wordplay – as the people have “uncovered” themselves through sin, they will be “uncovered” through exile.
  • חָלַץ (chalats) – “remove/withdraw” (v. 8): Originally referring to the removal of clothing or armor, this word evolved to mean “rescue” or “deliver.” Its usage here in the context of mourning creates a bitter irony – the stripping is not for deliverance but for shame.
  • בָּכָה (bakah) – “weep” (v. 10): This intense term for weeping appears frequently in prophetic literature to express both human grief and divine sorrow. Its use here connects to the broader biblical theme of God’s heart being grieved by His people’s sin.
  • שַׁעַר (sha’ar) – “gate” (v. 9): Beyond its literal meaning as a city entrance, this term represented the center of civic and legal life. Its appearance in the context of judgment reaching “to the gate of Jerusalem” suggests the corruption of justice at its very source.
  • אָשִׁים (ashim) – “make” (v. 7): This verb of transformation appears in contexts of both judgment and restoration throughout Scripture. Here it emphasizes God’s sovereign power to reduce proud cities to ruins.

Compare & Contrast

  • Verse 2: “Hear, you peoples, all of you” uses the plural imperative שִׁמְעוּ (shimu) rather than the singular form. This choice emphasizes the universal scope of God’s judgment and the corporate nature of the covenant relationship. The plural form echoes the Shema of Deuteronomy 6:4, linking this judgment to Israel’s fundamental confession of faith.
  • Verse 4’s description of mountains melting employs the verb מָסַס (masas) rather than the more common נָמֵס (names). This specific choice emphasizes not just physical melting but internal dissolution, suggesting complete structural collapse under divine judgment.
  • Verse 5’s parallel structure between “transgression of Jacob” and “sins of the house of Israel” uses different terms (פֶּשַׁע and חַטָּאת) to create a comprehensive picture of covenant violation. The progression from “Jacob” to “house of Israel” traces the nation’s spiritual heritage and heightens their accountability.
  • The wordplay in verse 10 between “Gath” (גַּת) and “tell” (תַּגִּידוּ) creates a bitter irony that would be lost in translation. The prophet commands silence in a city whose very name sounds like the word for speaking.
  • Verse 13’s reference to “the beginning of sin” (רֵאשִׁית חַטָּאת) deliberately echoes Genesis language, suggesting that Lachish’s sin represents a new fall, a replay of humanity’s original rebellion.

Micah 1 Unique Insights

The chapter opens with a theophany that parallels the divine appearance at Mount Sinai, but with a crucial difference – while Sinai established the covenant, this appearance announces covenant judgment. The Hebrew text employs the same vocabulary used in Exodus 19, creating an intentional echo that would have resonated deeply with its original audience.

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A fascinating rabbinical tradition preserved in the Talmud (Sanhedrin 98b) connects Micah’s prophecy of judgment with the concept of divine footsteps (v. 3). This interpretation sees in the prophet’s words a hint of the Messiah’s coming, suggesting that even in judgment, God is preparing the way for redemption. This aligns with the New Testament’s presentation of Yeshua as both judge and redeemer.

The geographical progression of judgment in verses 10-16 follows the path of potential Assyrian invasion, but also traces in reverse the historical conquest of the Land under Joshua. This literary device suggests that covenant unfaithfulness leads to a reversal of covenant blessings. Each city named contains a wordplay on its meaning, creating a poetic tapestry of judgment that would have been immediately apparent to Hebrew speakers.

Micah 1 Connections to Yeshua

The divine descent described in verses 3-4 prefigures the incarnation of Yeshua the Messiah. Just as יהוה comes down to tread upon the high places, so the Messiah would descend from heaven to walk among His people. The parallel becomes even more striking when we consider that both appearances combine judgment and salvation.

The theme of divine grief over sin (v. 8-9) finds its ultimate expression in Yeshua’s lament over Jerusalem (Luke 19:41-44). The prophet’s mourning mirrors the Messiah’s deep sorrow over His people’s rebellion, revealing God’s heart for restoration even in the midst of necessary judgment.

Micah 1 Scriptural Echoes

The chapter’s opening summons to the peoples and the earth echoes both Deuteronomy 32:1 and Isaiah 1:2, establishing this as a covenant lawsuit. This legal framework continues throughout the prophetic books and finds its resolution in the New Covenant established through Yeshua’s blood.

The description of mountains melting like wax recalls Psalm 97:5 and points forward to 2 Peter 3:10-12, creating a prophetic bridge between God’s historical judgments and the final day of the Lord.

The theme of exile as judgment appears throughout Scripture, from Eden to Babylon, but always with the promise of restoration. This pattern finds its ultimate fulfillment in Yeshua, who was “cut off from the land of the living” (Isaiah 53:8) to bring His people home.

Micah 1 Devotional

In a world where we often build our own “high places” – whether through pride, materialism, or self-reliance – Micah 1 calls us to humble ourselves before the sovereign Lord. The chapter reminds us that God takes sin seriously, not because He is eager to punish, but because He loves us too much to leave us in our rebellion.

The prophet’s deep grief over his people’s sin challenges us to examine our own hearts. Do we mourn over the brokenness in our communities and churches? Do we share God’s heart for justice and righteousness? This passage invites us to align our hearts with His, even when that alignment brings godly sorrow.

Did You Know

  • The name Micah appears in various forms throughout the Old Testament, but this prophet is specifically identified as “Micah of Moresheth” to distinguish him from others. Moresheth-Gath was a town in the Shephelah region, about 25 miles southwest of Jerusalem.
  • The chapter contains thirteen specific place names, each carrying a wordplay in Hebrew that creates a poetic tapestry of judgment. For example, “Beth Ophrah” means “house of dust,” and the prophecy declares they will “roll in the dust.”
  • Archaeological evidence from the 8th century BCE confirms the prosperity and subsequent destruction described in Micah’s prophecies, including findings at Lachish that show signs of the Assyrian invasion.
  • The reference to the “wages of a prostitute” in verse 7 likely refers to both literal prostitution and the practice of sacred prostitution in Canaanite fertility cults, which had infiltrated Israelite worship.
  • The “baldness” mentioned in verse 16 was a sign of mourning in ancient Near Eastern culture, though it was prohibited for Israelites in certain contexts (Deuteronomy 14:1).
  • The phrase “like an eagle” in verse 16 may refer to the symbol of the Assyrian empire, creating a double meaning that would have been clear to the original audience.
  • Micah’s ministry overlapped with that of Isaiah, and there are several parallel passages between their books, suggesting either direct influence or common divine inspiration.

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Jean Paul Joseph
Jean Paul Joseph

After a dramatic early morning encounter with King Jesus, I just couldn’t put my Bible down. The F.O.G took a hold of me and this website was born. What is the F.O.G?

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