Micah 7:3Meaning & Commentary from the Church Fathers

Isn't such behavior the very pinnacle of abomination? The prophet’s words express this clearly; they seem to cry out against greed: ‘the prince asks, and the judge speaks peaceable words.’ But can we truly condemn the one who invites those at odds to peace, even if it leads to their own ruin? How then can the proclamation ‘Blessed are the peacemakers’ hold true? (Matthew 5:9). And what reward awaits them? The glory that belongs to the mediators of peace remains unassailable. Nevertheless, the one who judges justly clarifies the requirements of divine law, rebuking the evildoers and consistently championing the oppressed. However, when they ‘speak words of peace’ to the lawless without addressing their sins, they clearly contradict the intent of the Lawgiver. The Scripture also affirms that ‘the mouth of the priest shall keep knowledge, and the law shall be sought from his mouth’ (Malachi 2:7). Those who are accustomed to accepting gifts lose their ability to judge righteously and to rebuke with courage those who violate the law; instead, they lean towards peace, often at the cost of another’s suffering due to their selfishness. In illustrating the root of this suffering, the prophet states, ‘the desire of his soul is’; it is probable he finds pleasure in things done unlawfully. How then can he punish those who act unjustly? How can he condemn what he previously endorsed? Therefore, greed and oppression of others are lawless and truly detrimental. Moreover, it is detestable to delight in shameful gains, to sink into such folly that one scorns sound morals and incorrupt judgment, dismissing their value, and leaning instead toward those who are accustomed to lawlessness, partaking in their wickedness, and joining in the sins of others (1 Tim. 5:22). Who among the sane can doubt that those who surrender themselves to such abhorrent sins will certainly face divine wrath and punishment?

And I will take away their good things, as the moths do, and they will walk according to the ordinances, as in the day of watch. He threatened to deliver upon them a double punishment, declaring: ‘And I will smite you, and destroy you in your sins. You shall eat but not be satisfied. And I will plague you and destroy you, and you shall not be saved,’ adding, ‘You shall sow, but you shall not reap; you shall extract oil, but you shall not be anointed with it; and wine, you shall not drink’ (Micah 6:13-15). This indicates that due to the barrenness of the fields, there will be a lack of abundance, and they will suffer from scarcity in life’s necessities; and He illustrates this by saying He will destroy all ‘their good things’ as a moth does, meaning the things that could have been enjoyed during times of prosperity. They would face calamities, extermination, and exile, suffering the fate of being killed one by one and helplessly driven from their homes and cities, as depicted by the phrase, ‘go forth according to the rule in the day of watch.’ This phrase is quite obscure and can only be understood through an account of the historical events surrounding it, which I will endeavor to clarify.

There exists a village in Judea named Gaba, situated on a hill, which was allotted to the tribe of Benjamin, and it was recognized as a hill and a place of watch. It is remembered that in the book of Judges (Judges 20:19), a Levite, whose concubine was egregiously dishonored by the Benjamites in Gaba, cut her body into twelve pieces and sent them to all the tribes, exposing the crime of the Benjamites. In response, the other tribes waged war against the Benjamites, resulting in great losses on both sides. The prophet Hosea also recalls this incident: ‘A sound of madness is in the house of God; they have been in the way of the Lord’ (Hosea 9:8-9). He observes that idolatry and false prophesy—precisely the foolishness they pursued—were established in the Lord’s house, causing them to suffer as in the days of Gaba. Moreover, Gaba is also known as ‘the guardians,’ as illustrated in the third book of Kings. Asa reigned in Jerusalem while Baasha ruled in Samaria at the same time. Due to their opposing ambitions and mutual anger, they armed themselves for war. ‘Baasha king of Israel went up against Judah and built Ramah, so that Asa king of Judah might not come in or go out’ (1 Kings 15:17). When Ader invaded Samaria, Baasha, focusing on the enemies, withdrew from Ramah; Asa, having come from Jerusalem and being in Ramah, commanded some of Judah to be fortified, and he took stones and timber from Ramah, which Baasha had established, and built in Benjamin’s territory (1 Kings 15:22). This elucidates the meaning of the name Gabaah, as it is elevated, positioned on a hill suitable for a watchman.

Thus I will ‘smite you and destroy you in your sins,’ and not in any other fashion; rather, in the same manner established during the time of watch. I will act according to a set standard, not deviating from the path of vengeance. The prophetic utterance thus indicates a recurring theme. Micah prophesied during the reigns of Jehoiapham, Ahaz, and Hezekiah; Jehoiapham maintained righteousness, whereas Ahab was among the most abominable and devoted to wickedness. During his reign, Phakeah, the king of Samaria, waged war against Judah, allying himself with Raason, king of Damascus. God delivered him into the hands of the king of Assyria, smiting him; he took many captives back to Damascus and was further struck by the king of Israel, who inflicted a great calamity upon him. Phakeah, son of Remaliah, killed one hundred twenty thousand of Judah’s mightiest warriors in one day when they forsook the Lord’ (2 Chronicles 28:5-6). Therefore, it is evident that those who offend God will soon suffer from a lack of every good thing, with a dreadful famine of divine and spiritual provisions besieging them, resulting in mutual destruction, as though devouring one another. Christ does not grant His peace to those who do not love Him, which conspicuously applies to the adversaries of the truth, in whom spiritual anointing cannot be found; instead, they seem to consume one another with strife, quarrelling, and division. Concerning such individuals, God declares: ‘For I have removed My peace from this people; they shall die a bitter death’ (Jeremiah 16:4-5); for God imparts strength and unity solely to those who honor Him, where the good of the world can genuinely dwell, who regard the essence of truth, who diligently strive to suppress the lawless and vain thoughts within themselves, and instead pursue a deep appreciation for the beauty of truth.

The rulers indulge in bribes, coercing others into giving as well. Judges emulate this behavior, rendering judgments that favor their peers, each justifying their actions through the misdeeds of others. Those in leadership, who ought to be interpreters of God's will, instead promote their own. The truth is distorted, and the so-called righteous stand as painful thorns to all who approach them, offering danger where help is expected.

The poignant lament of the prophetic voice reflects on humanity’s plight. The once-sown seeds of truth yield only empty husks instead of a bountiful harvest, with the reaper left to sift through straw instead of fruitful crops. Indeed, the joy of a teacher is found in a receptive learner, yet the opposite brings despair. The sentiment resonates with the prophet Jeremiah, who lamented, “I have been of no use to anyone, and no one has been of any use to me” (Jeremiah 15:10). Some interpret this cry as a reflection of the Lord’s sorrow, noting the scarcity of deeds deserving His sacrifice, as expressed in the twenty-ninth psalm: “What profit is there in My blood, when I go down into corruption?” (Psalm 29:10).

Others argue that the lament does not suit the One who proclaimed, “Lift up your eyes and look at the fields, for they are already white for harvest” (John 4:35), or who stated, “The harvest is plentiful, but the laborers are few” (Matthew 9:37). Those who relate this sorrow to Christ consider that His lamentation over Jerusalem and His tears for Lazarus reflect His sorrow over the lack of righteousness (Luke 19:41; John 11:34, 35). They assert that the mention of gathering dried ears in the harvest field symbolizes the end times, where moral decay leads many to lose their faith. When the Son of Man returns, He will find belief scarce (Luke 18:8), as if after a harvest, only dry remnants remain among those few who have kept their faith amid tribulation. They see the sorrowful proclamation as one from the heart of Christ, who lamented, “My soul is exceedingly sorrowful, even to death” (Matthew 26:38).

The righteous may be absent from the earth, whether due to persecution from Antichrist or succumbing to numerous trials. “Among men, there is not one who corrects,” as their trials are severe and often life-threatening. No relationships—neighborly, friendly, or familial—will restrain wrongdoing; all will participate in evil, driven by their desires, and even the very intention to commit evil becomes a crime. Leaders and judges curry favor through flattery and gifts that stem from selfish desires. Recognizing these harsh realities, I leave the conclusions to the discernment of the reader, adding only that “gifts blind the eyes of even the wise” (Deuteronomy 16:18-19). Many will unjustly keep alive those who deserve punishment and eliminate the virtuous, all because of their shameless acceptance of gifts. The Lord threatens those who act in this manner, declaring, “And I will destroy their prosperity,” which, while they deem good, ultimately leads to ruin for both giver and receiver.

To turn away from such evils and allow the Lord's truth to penetrate their consciences, cleansing them of corruption, is not a curse but an act of grace. In the light of truth, this process will blossom, particularly when the saints ascend to heavenly realms to engage in divine matters, revealing the true nature of their teachings and actions.

Then, like a compassionate Father administering correction with sorrow, He continues, ‘Woe, woe, your retribution has come; now their weeping shall begin.’ In that time, the Prophet foretells, a friend will offer no protection for another, a ruler will disregard his subjects, and a wife will neglect her husband: each individual will be focused solely on their own salvation, seeking safety from disaster; even a son will fail to honor his father, a daughter will show no respect for her mother, and a daughter-in-law will not rejoice in her mother-in-law; all will grow estranged from one another, showing little concern beyond their own deliverance. Such will be their plight.