Micah 3:1
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment?
Original Language Analysis
Cross References
Historical Context
Micah prophesied during the reigns of Jotham, Ahaz, and Hezekiah (740-700 BC) when Judah's leadership class exploited the poor. The Mosaic law established clear standards for judges: impartiality, rejection of bribes, protection of vulnerable (Exodus 23:1-9; Deuteronomy 16:18-20, 24:17-22). But by Micah's era, these protections were systematically violated. Judges took bribes (Micah 3:11), rulers seized property (2:1-2), and religious leaders prophesied for profit (3:5-7). Amos and Isaiah contemporaneously denounced similar corruption (Amos 5:10-15; Isaiah 1:21-23). This corruption contributed to Judah's eventual exile—God judges nations that institutionalize injustice.
Questions for Reflection
- How does leadership that hates good and loves evil corrupt an entire society?
- What does it mean to truly 'know' justice—not merely intellectually but experientially and practically?
- How should Christians respond when those charged with upholding justice become its chief violators?
Analysis & Commentary
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Micah directly confronts corrupt leadership with a devastating rhetorical question. The phrase רָאשֵׁי יַעֲקֹב (roshei Ya'akov, "heads of Jacob") and קְצִינֵי בֵּית יִשְׂרָאֵל (qetziney beit-Yisrael, "rulers of the house of Israel") addresses those with judicial and administrative authority. These leaders held positions requiring wisdom and justice (Exodus 18:21-22; Deuteronomy 1:13-17).
The question הֲלוֹא לָכֶם לָדַעַת אֶת־הַמִּשְׁפָּט (halo lakhem lada'at et-hamishpat, "Is it not for you to know judgment?") is bitterly ironic. מִשְׁפָּט (mishpat) means judgment, justice, or righteous legal decision. These leaders should be experts in justice—it's their job description! The verb יָדַע (yada', "to know") implies intimate, experiential knowledge, not mere intellectual awareness. They should know justice so deeply it governs every decision.
Yet verses 2-3 reveal the shocking reality: they hate good and love evil, treating people like meat to be butchered. The question exposes their fundamental failure—those charged with administering justice have become its worst violators. This echoes Isaiah's condemnation: "Woe unto them that call evil good, and good evil" (Isaiah 5:20). When guardians of justice become perpetrators of injustice, society collapses into predatory chaos.