Micah 3:5–7

Micah 3:5 — The Anatomy of Prophetic Corruption

Micah opens with the solemn prophetic messenger formula, "Yahweh says" (כֹּה אָמַר יְהוָה, koh amar YHWH), anchoring what follows as divine speech, not Micah's personal grievance. The target is precise: "the prophets who lead my people astray" (הַמַּתְעִים אֶת־עַמִּי, ham-mat'im et-'ammi). The verb תָּעָה (ta'ah) — to wander, to go astray — is the same root used for a lost sheep. The false prophets are not merely wrong; they are actively shepherding God's flock off a cliff.

The mechanism of corruption is starkly economic. The phrase "who feed their teeth" (הַנֹּשְׁכִים בְּשִׁנֵּיהֶם, han-noshkim beshineihem, literally "who bite with their teeth") is a vivid idiom for those who eat well — i.e., those who are well paid. The prophetic word has become a transaction: provide food (payment, patronage), and you receive a word of shalom — peace, prosperity, divine favor. Withhold payment, and the same prophet declares holy war (qiddesh milchamah, literally "sanctifies war") against you. The word "holy war" here is bitterly ironic: the same sacred vocabulary used to invoke divine warfare against Israel's enemies is now weaponized against any client who doesn't pay up. God's own cultic language has been monetized and turned into a tool of extortion.

Micah 3:6 — Darkness as Divine Judgment

The punishment in verse 6 matches the crime with surgical precision. The false prophets trafficked in visions and divination — typically received in night dreams or nighttime trances — so God will make their professional instrument worthless: "night is over you, with no vision." The word for "night" (לַיְלָה, laylah) here is not merely temporal; it is cosmological darkness, the absence of divine illumination. Darkness, in the Hebrew prophetic imagination, is a sign of divine withdrawal (cf. Amos 5:18–20, where the "Day of the LORD" is darkness, not light, for the unfaithful). The phrase "no vision" (מֵחָזוֹן, me-hazon) and the implied cessation of divination (קֶסֶם, qesem) signal that the channels of supernatural communication — however corrupt — will simply shut down. God will not even dignify the charlatans with a false signal to misread.

Micah 3:7 — The Public Humiliation of Discredited Seers

"The seers shall be disappointed" (וּבֹשׁוּ הַחֹזִים, uvoshu ha-hozim) — the verb בּוֹשׁ (bosh) means not just to feel ashamed but to be publicly exposed as having trusted in something that failed. In the Ancient Near East, a prophet's credibility was his livelihood. To be publicly discredited — to have predicted shalom while disaster arrived — was professional and social annihilation. The covering of the lip (or mustache, שָׂפָם, sapham) was a gesture of mourning and disgrace (cf. Lev 13:45, where lepers covered their lips), confirming that these figures will be marked by failure for all to see. The silence that falls on them — "no answer from God" — is the most damning verdict: not wrath, not punishment, but divine silence. God simply stops speaking to those who made a market of His word.

Typological and Spiritual Senses

At the typological level, these false prophets foreshadow every ecclesiastical or spiritual figure who confuses pastoral office with personal advantage. The Fathers read passages like this as prophetic preparation for understanding the nature of true prophecy fulfilled in Christ, the one prophet who never adjusts His word to His audience's preferences (cf. Jn 8:45–46). The contrast with Micah himself — who in verse 8 declares "I am full of power by the Spirit of the LORD" — reinforces that authentic prophecy is marked by gratuitousness (it costs the prophet, not the audience) and by uncomfortable truth.

Catholic tradition reads this passage within the Church's constant wrestling with the distinction between true and false prophecy — a discernment (discretio spirituum) it has never ceased to practice.

The Catechism and Prophetic Office: The CCC teaches that the prophetic office continues in the Church through the sensus fidei of the whole People of God and is exercised in a special way by bishops teaching in communion with the Pope (CCC §785, §889). Micah's oracle warns precisely against the corruption of this office when it is decoupled from truth-for-its-own-sake and yoked instead to comfort, patronage, or institutional self-interest.

Church Fathers: St. Jerome, commenting on this passage in his Commentarii in Michaeam, identifies the false prophets with those in every age who "preach what itching ears want to hear" (cf. 2 Tim 4:3), and specifically applies the text to clergy who shade their preaching according to the wealth or status of their patrons. St. John Chrysostom, in his On the Priesthood, returns obsessively to this danger: the priest who flatters the powerful commits a form of spiritual murder.

Magisterium: The Second Vatican Council's Presbyterorum Ordinis (§4) insists that priests must proclaim "the whole mystery of Christ" and warns against accommodating the Gospel to please human audiences. Pope Francis, in Evangelii Gaudium §§100–109, explicitly condemns a "spiritual worldliness" in ministers that substitutes the approval of others for fidelity to God — a remarkably Micah-like diagnosis.

St. Thomas Aquinas (ST II-II, q. 111, simulatio) treats the deliberate falsification of divine truth as a sin against the virtue of truthfulness, aggravated when the deceiver holds an office of trust. The false prophets of Micah 3 commit precisely this compound sin: fraud within a sacred office.

Micah 3:5–7 asks the contemporary Catholic a question that cuts through pious generalities: Who am I paying — with my attention, my money, my loyalty, my applause — to tell me what I want to hear?

The mercenary prophet has a modern digital ecosystem to thrive in. Online Catholic media, podcasts, and speakers quickly learn which messages generate subscriptions and which generate cancellations. Parishes discover which homilies produce grateful handshakes at the door and which produce empty pews. The structural pressure Micah describes is alive and well.

For the lay Catholic, this passage is an invitation to examine whether you seek out teachers who challenge and convert you, or those who confirm you. For the priest or deacon, it is a stark examination of conscience: Has fear of the parish council, the bishop's displeasure, or social media backlash shaped what I have left unsaid? For all Catholics, Micah's imagery of darkness is a reminder that God's silence — the drying up of genuine spiritual insight and consolation — can itself be a consequence of demanding comfortable words. True shalom cannot be purchased. It can only be received from the one who gives it freely.