Micah 7:3 · Bible study
Micah 7:3 Commentary: Corruption’s Threefold Cord
Hebrew · 11 what the commentators say
Meaning in one sentence
Expose the depth of societal corruption in Micah 7:3 as leaders weave bribery and evil with both hands. An original-language analysis of the Hebrew text.
Research Summary
- Meaning: Micah indicts leaders who use their authority and skill to oppress the poor through bribery and conspiracy.
- Key words: Kappayim (both hands), whole effort; šillûm (reward/bribe), perversion of justice; ‘āvat (weave), intentional collaboration.
- Main debate: The first clause “to do it well”, does it mean they do evil skillfully (Barnes, Gill) or that they call evil good (Jerome, Vulgate)? Both readings condemn the inversion of moral order.
- Theological theme: Total depravity of human institutions apart from God’s intervention; the need for divine justice and a righteous remnant.
- Best use: A prophetic text for preaching repentance to leaders, and comfort to the oppressed that God sees the woven conspiracy and will act.
Translation Comparison
BSB Berean Standard Bible 2020
Both hands are skilled at evil; the prince and the judge demand a bribe. When the powerful utters his evil desire, they all conspire together.
WEB World English Bible 2000
Their hands are on that which is evil to do it diligently. The ruler and judge ask for a bribe. The powerful man dictates the evil desire of his soul. Thus they conspire together.
KJV King James Version 1769
That they may do evil with both hands earnestly, the prince asketh, and the judge asketh for a reward; and the great man, he uttereth his mischievous desire: so they wrap it up.
ASV American Standard Version 1901
Their hands are upon that which is evil to do it diligently; the prince asketh, and the judge is ready for a reward; and the great man, he uttereth the evil desire of his soul: thus they weave it together.
YLT Young's Literal Translation 1898
On the evil are both hands to do it well, The prince is asking--also the judge--for recompence, And the great--he is speaking the mischief of his soul, And they wrap it up.
Darby Darby Bible 1890
Both hands are for evil, to do it well. The prince asketh, and the judge [is there] for a reward; and the great [man] uttereth his soul's greed: and [together] they combine it.
Douay-Rheims Douay-Rheims Bible 1899
The evil of their hands they call good: the prince requireth, and the judge is for giving: and the great man hath uttered the desire of his soul, and they have troubled it.
Translations in other languages (10 available)
Para completar la maldad con sus manos, el príncipe demanda, y el juez juzga por recompensa; y el grande habla el antojo de su alma, y lo confirman.
Suas mãos são habilidosas em fazer o mal; o príncipe dá ordens e o juiz julga por propina; e o grande fala o mau desejo de sua alma, e colaboram com ele.
Leurs mains sont habiles à faire le mal:
und meinen, sie tun wohl daran, wenn sie Böses tun. Was der Fürst will, das spricht der Richter, daß er ihm wieder einen Dienst tun soll. Die Gewaltigen raten nach ihrem Mutwillen, Schaden zu tun, und drehen's wie sie wollen.
Om met beide handen wel dapper kwaad te doen, zo eist de vorst, en de rechter oordeelt om vergelding; en de grote spreekt de verderving zijner ziel, en zij draaien ze dicht ineen.
Le loro mani sono pronte al male, per farlo con tutta cura: il principe chiede, il giudice acconsente mediante ricompensa, il grande manifesta la cupidigia dell’anima sua, e ordiscono così le loro trame.
Co złego robią rękoma, chcą, aby to za dobre uszło; książę podatków żąda, a sędzia z datku sądzi, a kto możny jest, ten mówi przewrotność duszy swojej, i w gromadę ją plotą.
Руки их обращены к тому, чтобы уметь делать зло; начальник требует подарков, и судья судит за взятки, а вельможи высказывают злые хотения души своей и извращают дело.
他們雙手 作 惡；君王 徇情面，審判官 要賄賂；位分大的 吐出 惡 意， 都彼此結聯行惡。
Their hands are made ready to do evil; the ruler makes requests for money, and the judge is looking for a reward; and the great man gives decisions at his pleasure, and the right is twisted.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Micah 7:3
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Across traditions, commentators agree that Micah 7:3 describes total societal corruption from the highest offices down. Barnes notes that the opening clause, “upon evil both hands to do well,” means that evil has become the wicked’s good, they turn their skill to wrongdoing. Jerome, cited by Barnes, adds that they call the evil of their hands good. The Hebrew verb hēṭîv (Hiphil of yāṭav) means “to do well, thoroughly,” so the phrase conveys wholehearted diligence in evil. Gill observes that the prince, the judge, and the great man are named distinctly: each has a role in oppression. The prince “asks” (šō’ēl, an active participle, ongoing demand) for a bribe; the judge also expects a reward (šillûm, often “bribe” in context); the great man speaks out (dōvēr) the craving (hauvat) of his soul. Calvin summarises that the judges were “venal,” ready to acquit the wicked for money. The verse closes with vay’abbethūhā, “they weave it together”, which Keil & Delitzsch explain as twisting a cord, strengthening the conspiracy. Matthew Henry laments that such corruption makes the prophet feel alone. All levels of leadership are bound in a single scheme of injustice.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Skillful evil interpretation: The Hiphil infinitive <em>ləhēṭîv</em> means “to do well, thoroughly”; combined with “both hands,” it pictures wholehearted, skilled evildoing (Barnes, Gill).
- Calling evil good interpretation: Jerome’s Vulgate rendering suggests the wicked claim their evil deeds are good; this moral inversion fits the context of blame-shifting and self-justification (Calvin mentions this view).
What is clear: Even without resolving the first clause, the verse unmistakably condemns leaders who demand bribes and conspire to oppress the weak. The threefold collaboration—political, judicial, economic—is not in dispute.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The opening clause: “Their hands are on evil to do it well” | All agree the phrase describes wholehearted, diligent pursuit of evil. | Some read it as “they do evil skillfully” (Barnes, Gill). Others, following Jerome and the Vulgate, read it as “they call evil good”, a moral inversion where wickedness is disguised as virtue. |
| The identity of the “great man” (haggadol) | He is a powerful, wealthy figure who openly expresses his greedy desires. | Barnes distinguishes him from the prince as a source of independent oppression; some see him as the same person as the prince, or as a landowner/noble. Keil & Delitzsch treat all three as distinct classes: political ruler, judicial official, rich man. |
| The meaning of “they weave it together” | It describes deliberate collaboration to carry out the evil scheme. | Gill and Jamieson-Fausset-Brown stress the strengthening of the conspiracy (like a threefold cord, cf. Ecclesiastes 4:12). The Cambridge Bible suggests the verb may also imply perverting justice or making it intricate, but the consensus leans toward “strengthening” or “combining.” |
Historical & Cultural Context
Micah prophesied to Judah in the late eighth century BC, under kings Jotham, Ahaz, and Hezekiah (Mic 1:1). This was a time of prosperity for some but deep inequality for many. The wealthy seized land (Mic 2:2), officials perverted justice (Mic 3:9, 11), and the poor were crushed. The vocabulary of Micah 7:3 reflects a structured hierarchy: sar (“prince,” a high royal official), šōfēṭ (“judge,” a local magistrate), and gādôl (“great man,” a powerful landowner or noble). These three together controlled access to justice.
Bribery was explicitly forbidden in Israel’s law (Exod 23:8; Deut 16:19), yet it had become routine. The phrase “both hands” (kappayim, dual) intensifies the image: they work evil with full effort, leaving no hand free for good. The verb ‘āvat (“weave, twist”) draws on the craft of rope-making, each strand alone is weak, but twisted together they become strong. The same root appears in the “threefold cord” of Ecclesiastes 4:12. Here the cord is evil entirely.
A concrete parallel is the story of Naboth (1 Kings 21). Ahab (the prince), Jezebel (the power behind the throne), and the elders and nobles of the city conspired to steal a vineyard by using false witnesses and a corrupt judicial process. The Cambridge Bible notes that even in a corrupt system, the forms of justice had to be maintained, thus they “weave” the scheme. Micah’s indictment is not merely moral complaint; it leads to the announcement that “the day of your watchmen, even your visitation, has come” (Mic 7:4). God sees the conspiracy and will act.
Textual Notes
The Masoretic text of Micah 7:3 is stable in all witnesses. The phrase ‘al-hāra‘ kappayim ləhēṭîv is unusual, literally “upon the evil both hands to do well”, leading the Cambridge Bible to suggest a possible textual corruption. However, the versions (LXX, Vulgate, Targum) make sense of it along similar lines, and most modern scholars retain the MT. No significant variant is noted in the apparatus of critical editions.
Reception History
This verse has been a touchstone for preachers and commentars calling out corruption in both church and state. Jerome (Vulgate: malum manuum suarum dicunt bonum) applied it to those who excuse evil as good, a theme echoed in later moral teaching. The threefold division, prince, judge, great man, became a template for analyzing collusion among political, judicial, and economic powers. In the Reformation era, Calvin used it to condemn venality among magistrates, while Matthew Henry lamented the loneliness of the prophet in a corrupt age. The image of weaving or twisting has been linked to Ecclesiastes 4:12’s “threefold cord,” often applied to systems of injustice rather than godly partnership. In modern Christian ethics, the verse is cited to challenge systems that privilege the wealthy and marginalize the poor.
Preaching This Verse
Three-point outline
- The Extent of Evil: Both Hands on It. The first clause reveals that wickedness is no mere lapse; it is diligent, deliberate, even “well” done. The Hebrew ləhēṭîv (“to do well”) turns virtue on its head. Sin here is not a stumble but a craft.
- The Conspiracy of Leadership: Prince, Judge, Great Man. Every level of authority is implicated. The prince asks, the judge is ready for a reward, the great man speaks his heart’s greed. They form a triangle of oppression.
- The Weaving of Injustice: A Threefold Cord. The final verb “they weave it together” (vay’abbethūhā) shows intentional collaboration. Like strands of a rope, their separate roles become a single, strong instrument of harm. But a threefold cord that opposes God will not hold forever.
Five-point outline
- Evil Done “Well”: The Perversion of Skill. The wicked invest their best energy in sin (cf. Prov 4:16, 17).
- Bribery as Systemic Sin. The prince and judge demand šillûm, a reward that corrupts their office (cf. Isa 1:23).
- The Greedy Heart Spoken Out. The great man dōvēr (“speaks”) the craving of his soul, unashamed, public wickedness.
- The Woven Conspiracy. They ‘āvat, twist, combine, their efforts. No one acts alone; the system itself becomes a trap.
- The Antidote: Looking to Yahweh. Verse 7 immediately follows: “But as for me, I will look to Yahweh.” The only hope in a world of woven injustice is God’s intervention.
Illustration hooks
- Contractor and Inspector: A contractor pays off an inspector to overlook violations, then hires a lawyer to seal the deal. Three roles, one conspiracy.
- Small Town Politics: A council member, a judge, and a land developer meet privately to decide a rezoning case that cheats a neighborhood. The decision looks legal but is woven from bribes.
- Sports League Corruption: Officials, referees, and team owners manipulate outcomes for profit. Each knows their part; the “great man” is the one bankrolling it.
Questions your congregation is asking
- When I see corruption in government or business, how can I keep from feeling powerless?
- How do I avoid becoming complicit, even in small ways, in systems that serve the rich?
- Is it enough to pray and trust God, or should I also act? What faithful action looks like in a corrupt society?
Leading a Discussion
Micah 7:3 forces us to look squarely at sin in high places. The prophet names names: prince, judge, great man. Evil here is not private but public, structural, and skilled. Before you move to application, sit with the weight of the indictment. What does it feel like to live in a world where the people meant to protect you profit from your ruin? The passage does not end in despair, but it does not rush to comfort either. Use these questions to let the text search you.
Discussion questions
- Read the verse in several translations (provided). What differences do you notice in how the leaders are described? Which detail strikes you most?
- The Hebrew phrase for “do it diligently” literally means “to do it well” (ləhēṭîv). Why is it disturbing that wickedness can be done “well”?
- The three parties, prince, judge, great man, each has a distinct role. How do they collaborate? What does the verb “weave” (‘āvat) suggest about their cooperation?
- Compare Micah 7:3 with Isaiah 1:23 and 1 Kings 21. What patterns of injustice recur in Israel’s history? Where do you see similar patterns today?
- Why does the prophet follow this verse with lament over the loss of the “godly man” (v.2) and then with a statement of trust in God (v.7)? How does that shape the way we read v.3?
- In your own context, who are the “princes,” “judges,” and “great men” today? What forms does bribery take when it is less obvious than cash?
- If this verse is a diagnosis, what is the cure? How does the gospel address not only personal sin but also structured, collaborative evil?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Kings 21:9 | She wrote in the letters, saying, “Proclaim a fast, and set Naboth on high among the people. |
| I Kings 21:14 | Then they sent to Jezebel, saying, “Naboth has been stoned and is dead.” |
| Proverbs 4:16 | For they don’t sleep unless they do evil. Their sleep is taken away, unless they make someone fall. |
| Proverbs 4:17 | For they eat the bread of wickedness and drink the wine of violence. |
| Isaiah 1:23 | Your princes are rebellious and companions of thieves. Everyone loves bribes and follows after rewards. They don’t defend the fatherless, neither does the cause of the widow come to them. |
| Isaiah 26:21 | For, behold, Yahweh comes out of his place to punish the inhabitants of the earth for their iniquity. The earth also will disclose her blood, and will no longer cover her slain. |
| Jeremiah 3:5 | “‘Will he retain his anger forever? Will he keep it to the end?’ Behold, you have spoken and have done evil things, and have had your way.” |
| Jeremiah 8:10 | Therefore I will give their wives to others and their fields to those who will possess them. For everyone from the least even to the greatest is given to covetousness; from the prophet even to the priest everyone deals falsely. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes some leaders call evil good and sell justice for money. They act together in their positions to harm the poor.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that evil becomes their good and their strength. They plan and carry out harm with skill and delight.
Calvin's Commentaries Reformed 1564
Calvin notes that some interpreters think the phrase means the wicked wish to appear good despite their evil deeds. Others see it as saying there is no longer any difference between right and wrong.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible for Schools and Colleges sees the phrase their hands are only for evil as meaning they skillfully perform harm. It also thinks the judge does the violent act instead of refusing it. Both ideas come from trying to make sense of broken text.
Geneva Bible Notes Reformed 1599
Geneva Bible Notes shows that leaders who demand payment for justice cover up their own sins by hiding their corrupt hearts. They wrap that sin inside themselves.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes how thoroughly wicked people apply themselves to evil, working with both hands and all their strength—often more energetically than the righteous pursue good. He pictures the prince, judge, and great man twisting wickedness together like a threefold cord, strengthening their scheme to pervert justice and harm others.
Jamieson-Fausset-Brown Commentary Protestant 1871
The commentator notes that the prince judge and powerful leader form a guilty alliance. They twist together as cords that cannot be broken to carry out the leader’s evil plan.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch note that some read חסיד as a person who loves loyalty rather than just someone fearful of God. They also explain that הרע in Micah 7:3 is likely a noun meaning evil rather than a verb meaning to do evil. You may find hope in Christ and the resurrection.
Lange's Commentary Reformed 1857
Lange interprets the lament in this passage as spoken not by the prophet himself but by the personified true Israel. The true Israel confesses that God's complaint against them is just, and they express their complete desolation, having been gleaned entirely of righteous people.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry believes the prophet’s cry of woe reflects his personal sorrow at living among people who were rapidly falling into ruin. He sees this description as true even during Hezekiah’s best years when he tried to remove corruption.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that the great man at court boldly speaks his unjust schemes, and others join together to promote violence and