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3:1–5:15 The Present Injustice and the Future Prospect of Just Rule in Jerusalem. The second section focuses on the corrupt leadership in the house of Israel (3:1–12). Jerusalem’s restoration among the nations is promised (4:1–7) and accomplished (4:8–5:15).
Mic. 3:1–2a Is it not for you to know justice? Those given judicial responsibility should delight in God’s law and understand what is right.
Mic. 3:2b–3 tear . . . eat . . . flay . . . break . . . chop. The imagery of cannibalism symbolizes the destructive violence of the leaders against the oppressed (compare Ps. 14:4; 27:2; Prov. 30:14).
Mic. 3:4 he will not answer . . . he will hide his face. As part of their fair sentence, those who would not hear the cries of the people will now find that God will not hear them.
Mic. 3:5 Peace . . . war. Profit-seeking prophets proclaim that all is well, as long as they receive what they ask for.
Mic. 3:6–7 no answer from God. God does not give his word to the false prophets. As with the civil leaders (v. 4), God’s silence is part of their sentence.
Mic. 3:8 But as for me distinguishes Micah and his unpopular message from that of the false prophets.
Mic. 3:9–12 This third oracle of judgment adds priests to the previously addressed civil rulers (vv. 1–4) and false prophets (vv. 5–8).
Mic. 3:9 detest justice. The rulers were supposed to know and do justice (compare vv. 1, 8), but instead they find it repulsive. make crooked. These judicial leaders make corrupt decisions.
Mic. 3:11 heads . . . priests . . . prophets. All the leaders give the people the results they desire, in exchange for payment. lean on the Lord. They expect God to save them, even though they are living sinful lives.
Mic. 3:12 because of you. As the leaders had built Jerusalem with injustice and violent acts (v. 10), so they are responsible for its “unbuilding.” mountain of the house. This sets up a contrast with “mountain of the house of the Lord” (4:1). The temple without the Lord’s presence is simply a structure on a hill.
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