Micah 2

“Woe to those who devise iniquity” (vs. 1-2)—These people laid around at night thinking of the wickedness they could do: they “work out evil on their beds.” And then, “at morning light they practice it, because it is in the power of their hand” (v. 1). No one could stop them. Covetousness and oppression come in for special mention by the prophet in verse 2 as sins that were conspicuous.

“Thus saith the Lord” (vs. 3-5)—Just as the people “devise iniquity,” the Lord was “devising disaster” against them; and they will not escape (v. 3). Samaria would end up as no more than a proverb (v. 4), and there would be no one left to determine what belongs to whom or to cast any lots for it (v. 5).

The people had become the Lord’s enemy (vs. 6-11)—Not surprisingly, the people didn’t want anything to do with the true prophets of God: “Prophesy ye not, say they to them that prophesy” (v. 6, KJV; the NKJV’s “Do not prattle” is atrocious). God will eventually give them their request. Yet He pleads with them, “do not my words do good to him that walketh uprightly?” (v. 7). If they would just submit to His commandments, then “good” would be the result. But how long had He been telling them that? Literally hundreds of years. But His people “is risen up as an enemy” (v. 8). They rob the men and steal from women and children (vs. 8-9). Their corruption seems to have known no bounds. But, prepare for captivity, utter destruction is on the way (v. 10). The prophet of that people is the one who tells them what they want to hear (v. 11). People never believe that disaster is coming until it finally does arrive. America, will you please listen to the prophets and not those who tickle your ears?

The restoration (vs. 12-13)—But, after punishment, God would restore Israel: “I will surely assemble all of you, O Jacob, I will surely gather the remnant of Israel; I will put them together like sheep of the fold, like a flock in the midst of their pasture” (v. 12). He doesn’t say when, but there is a very good chance that this is a Messianic prophecy, and I say that because of the statement in verse 13, “Their king will pass before them, with the LORD at their head." Israel didn’t have a king after their return from captivity, so this needs to be understood either figuratively in some way, or as referring to the future King, Jesus. The latter seems more probable, because it is difficult to see a figurative “king” in Israel’s future after Babylon, especially since the verse also speaks of “the Lord at their head.” The “one who breaks open” is very obscure, and perhaps refers to those who allow the Jews to return home after bondage.