Micah 2 7

Micah 2:7 kjv

O thou that art named the house of Jacob, is the spirit of the LORD straitened? are these his doings? do not my words do good to him that walketh uprightly?

Micah 2:7 nkjv

You who are named the house of Jacob: "Is the Spirit of the LORD restricted? Are these His doings? Do not My words do good To him who walks uprightly?

Micah 2:7 niv

You descendants of Jacob, should it be said, "Does the LORD become impatient? Does he do such things?" "Do not my words do good to the one whose ways are upright?

Micah 2:7 esv

Should this be said, O house of Jacob? Has the LORD grown impatient? Are these his deeds? Do not my words do good to him who walks uprightly?

Micah 2:7 nlt

Should you talk that way, O family of Israel?
Will the LORD's Spirit have patience with such behavior?
If you would do what is right,
you would find my words comforting.

Micah 2 verses

Micah 2 7 Meaning

Micah 2:7 challenges the people of Israel concerning their perception of God and the consequences of their actions. The prophet poses rhetorical questions, rebuking the notion that the Lord's Spirit or power is limited by their unrighteousness or that their current sufferings are His arbitrary doing. Instead, it asserts that God's word unfailingly brings blessing and good to those who live in uprightness, highlighting that the fault for their distress lies with their disobedience, not with God's character or promises.

Micah 2 7 Context

Micah chapter 2 specifically addresses the pervasive social injustice and covetousness prevalent in Israel and Judah. Following strong denunciations in Micah 2:1-2 regarding those who scheme evil and seize land and homes, and the prophecy of divine judgment for these actions in 2:3-5, verse 7 serves as a direct rebuttal to the people's presumed or stated complaints against God. The preceding verse (2:6) indicates opposition to Micah's prophecy, with people urging, "Prophesy ye not." This suggests they either wished for soothing words or believed their status as God's people shielded them from His wrath. Micah 2:7 corrects this false security and misrepresentation of God, clarifying that His Spirit is not constrained, nor are His blessings withheld without cause. It emphasizes God's justice and the direct link between human conduct and divine favor or judgment within the covenant relationship.

Micah 2 7 Word analysis

• O house of Jacob (בֵּית יַעֲקֹב - beit Ya'aqov): This addresses the entire nation of Israel, God's covenant people. It highlights their privileged relationship but also their accountability. The use of this collective term emphasizes that the indictment applies to the nation as a whole, despite the specific actions of corrupt individuals and leaders highlighted earlier in the chapter.
• is the Spirit of the LORD (רוּחַ יהוה - ruach Yahweh) straitened (קָצַר - qatsar)?:
  • Spirit of the LORD (ruach Yahweh): Refers to God's divine presence, power, character, and life-giving energy. It signifies His omnipotence and active involvement in the world. It encompasses His prophetic inspiration, His ability to perform wonders, and His intrinsic nature of justice and holiness.
  • straitened (qatsar): Literally "shortened," "limited," "constrained," "impatient." The question is rhetorical, implying a resounding "No!" It challenges the people's misunderstanding that God is somehow unable to fulfill His promises or act powerfully, or that He has grown weak or tired. The implication is that if God's blessings are not flowing, it's not because He is limited, but because the people's sin has created a barrier or has exhausted His patience in forbearance.
• are these his doings?: This is also a rhetorical question implying "No!" "These" refers to the severe conditions, judgments, or troubles that Micah is prophesying (e.g., dispossession, exile, shame from 2:3-5). The question counters any blame the people might try to assign to God for their suffering. It subtly reminds them that these negative outcomes are not arbitrary acts from God but rather the natural, just consequences of their own evil "doings" described in 2:1-2 (oppression, greed, violence).
• Do not my words (דְּבָרָ֑י - deváray) do good (טוֹב - tov) to him that walketh uprightly (הוֹלֵךְ בְּיֹשֶׁר - holekh b'yosher)?:
  • my words (deváray): Refers to God's commandments, statutes, promises, covenant stipulations, and divine revelation as recorded in the Torah and throughout prophetic teachings. These are the divine principles for life and blessedness.
  • do good (tov): To bring benefit, blessing, well-being, prosperity, peace, and shalom. God's words are intrinsically benevolent and intended for humanity's flourishing.
  • to him that walketh uprightly (holekh b'yosher): Describes a person living in moral integrity, honesty, righteousness, and obedience according to God's revealed will. "Walketh" (הוֹלֵךְ - holekh) signifies one's lifestyle, habits, and overall conduct. "Uprightly" (בְּיֹשֶׁר - b'yosher) implies straightforwardness, justice, and adherence to moral rectitude, not just outwardly but from the heart. The promise of "good" is contingent upon this upright living, demonstrating God's consistent covenantal principle of blessing for obedience.

Micah 2 7 Bonus section

• This verse can be seen as a summary of the broader prophetic message that God is just and consistent. His actions, whether blessing or judgment, are always aligned with His covenant and the behavior of His people, rather than being arbitrary or unpredictable.
• The form of rhetorical questions is a powerful pedagogical tool used by prophets to expose the illogical thinking and spiritual blindness of the audience, forcing them to confront their own false assumptions about God and His ways.
• The phrase "Spirit of the LORD straitened?" highlights a theological point that human sin does not diminish God's absolute power or essence, but it does affect the application or experience of His favor and blessing within the covenant relationship. It's not God who fails, but humanity who fails to receive due to rebellion.

Micah 2 7 Commentary

Micah 2:7 powerfully challenges the prevailing self-deception and misapprehension of God's character among the Israelites. It refutes two critical errors: first, that God's power or willingness to bless has diminished, and second, that He is capriciously inflicting suffering. The verse forcefully declares that God's Spirit is never constrained or lacking in power; His blessings are always ready to flow. The actual constraint is not with God, but with the people, whose sin creates a barrier between them and His benevolent provision (Isa 59:1-2). Furthermore, the societal woes and coming judgments are not arbitrary acts by God but are just consequences, the painful harvest of their own wicked plotting and oppression detailed earlier in the chapter. The second rhetorical question highlights that suffering is a natural outcome when the covenant is broken.

The rhetorical climax, "Do not my words do good to him that walketh uprightly?", serves as a profound affirmation of God's unchanging nature and the efficacy of His word. It underscores that God's instructions are not burdensome or detrimental, but are inherently good, designed to bring blessing, peace, and prosperity to those who embrace and live by them in genuine integrity. This principle is foundational to the covenant: obedience leads to life (Deut 28). The problem was not with God's power or His good intentions, but with the nation's consistent rejection of His upright path, opting instead for greed and injustice. This verse serves as a timeless reminder that while God's power is infinite, our experience of His blessings is deeply tied to our responsiveness to His word and our pursuit of righteousness.