Micah 6:10-11 10. Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? 10. Adhuc an sunt in domo impii thesauri impietatis? Et modius macilentus deterestabilis (vel, provocans iram?) 11. Shall I count them pure with the wicked balances, and with the bag of deceitful weights? 11. An justificabo stateras impietatis, et sacculum ponderum doli?
Interpreters differ as to the word האש, eash: some think that it ought to be read האיש, eaish, with an addition of two letters, and render it, “Is it yet man?” But this would render the passage abrupt. Others translate, “Is there yet fire?” As though it was אש, ash; and they suppose that wealth, wickedly and unjustly got, is so called, because it consumes itself. But as this is against what grammar requires, I am more inclined to take their view, who think that האש, eash, is to be taken here for היש, eish, , aleph being put for jod: and they rightly consider that the sentence is to be read as a question, Are there yet the treasures of wickedness in the house of the ungodly? If this view be approved, then we must consider the Prophet as proposing a question respecting a thing really monstrous, — How can it be that treasures, gathered by plunder and wickedness, still remain with you, since ye have been so often warned, and since God daily urges you to repentance? How great is your hardness, that no fear of God lays hold on your minds? But the meaning would not be unsuitable were we to regard God as a Judge examining them concerning a matter unknown, Are there still the treasures of impiety in the house of the ungodly? that is, “I will see whether the ungodly and wicked hide their treasures:” for God often assumes the character of earthly judges; not that any thing escapes his knowledge, but that we may know that he is not precipitant in deciding a question. This view, then, is by no means inappropriate, that is, that God here assumes the character of an earthly judge, and thus speaks, “I will see whether there are still treasures concealed by the ungodly; I will search their houses; I will know whether they have as yet repented of their crimes.” thus, then, may be understood the words of the Prophet, Are there yet the treasures of wickedness in the house of the ungodly? For God, as I have already said, shows that he would know respecting the plunders and the various kinds of cruelty which they had exercised.
He then adds, Is there the bare measure, that is, a measure less than it ought to be, which is detestable? Then he says,
Shall I justify? etc. This verse is connected with the last, and is added as an explanation. For God having come forth as a Judge, now shows what sort of Judge he is, even one who is not biased by favor, who does not change his judgment, who shows no respect of persons. But men, for the most part, greatly deceive themselves, when they transform God according to their own will, and promise to themselves that he will be propitious to them, provided they only make false pretensions to him. God then here declares, that he differs widely from earthly judges, who now incline to one side and then to another, who are changeable, and often deviate from the right course: but, on the contrary, he says here, Shall I justify wicked balances? shall I justify weights of fraud, or deceitful? that is, “Shake off all those delusions by which ye are wont to deceive yourselves; for I do not change either my nature or my purpose; but according to the true teaching of my Law, I will punish all the wicked without any respect of persons: wherever wickedness and iniquity are found, there punishment will be inflicted.”
We now then understand how these two verses harmonize together. God shows that he will be a judge, and then, that he differs from men, who often change, as it has been said, in their decisions.
I will mention another meaning, which will perhaps be preferred by some. The question, after the manner of the Hebrews, may be taken as an affirmation, as though he had said, that within a short time, (for עוד, oud, means sometimes a short time,) the treasures of iniquity would not be found, for they would be taken away: then follows a confirmation, for frauds and robberies by false measures and deceitful weights could not escape God’s judgment. The meaning then would be, that as God must necessarily, according to his own office, punish thefts, it cannot be that he will suffer men, who cheat by false weights to continue always unpunished. It now follows —
Micah 6:12
Micah 6:12 12. For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth. 12. Quia (sic enim verto; nam qui putant esse relationum, frigide exponunt, cujus divites ejus impleverunt rapinis; potius est, quia nam אשר saepe loco causalis particulae accipitur, quia ergo) divites ejus impleverunt (vel seipsos, vel domos suas, subaudiendum est) חמס, rapina (vel, violentia;) et incolae ejus locuti sunt fallaciam, et lingua eorum fallax (vel, fraudulenta) in ore ipsorum.
The Prophet means that the people were so given to avarice and plunder, that all the riches they had heaped together had been got by iniquitous robberies or by wicked gain. He now addresses the citizens of Jerusalem: for though iniquity then prevailed through the whole of Judea, there was yet a reason why he should distinctly accuse the inhabitants of Jerusalem; for they must have led the way by their example, and they were also worse in wickedness than the rest of the people: they were at least more obstinate, as they daily heard God’s Prophets.
Hence he says, her rich men gather not their wealth except by violence. It is indeed certain, that the rich were not then alone guilty before God; but this evil has too much prevailed, that the more liberty any one possesses, the more he employs it to do wrong. Those indeed who have not the power refrain, not because they are not inclined to do harm, but because they are as it were restrained; for poverty is often a bridle to men. As then the rich could spread their snares, as they had power to oppress the poor, the Prophet addresses his words to them, not that the rest were without fault or guilt, but because iniquity was more conspicuous in the rich, and that, because their wealthy as I have already said, gave them more power.
He afterwards extends his address to all the inhabitants, They all, he says, speak falsehood, that is, they have no sincerity, no uprightness; they are wholly given to frauds and deceits. And their tongue is false in their mouth This mode of speaking seems apparently absurd; for where can the tongue be except in the mouth? It appears then a sort of redundancy, when he says that their tongue was deceitful in their mouth. But it is an emphatical mode of speaking, by which the Hebrews mean, that men have falsehoods in readiness as soon as they open their mouth. It is then the same as though the Prophet had said, that no pure word and free from guile could come from them, for as soon as they opened their mouth, falsehoods instantly came forth; their tongue was fraudulent, so that none could expect from these men any truth or faithfulness. — How so? Because as soon as they began to speak, they instantly discovered some guile, there was ever in readiness some falsehood to circumvent the simple.
We now then see that not a few men were summoned before God’s tribunal, but that all without exception were condemned; as though the Prophet had said, that there was no more any integrity in the city, and that corruptions prevailed everywhere, for all were intent on deceiving one another. It follows —
Micah 6:13-14
Micah 6:13-14 13. Therefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins. 13. Et ego etiam affligam te percutiendo, et te disperdam super peccatis tuis (secundum tua scelera.) 14. Thou shalt eat, but not be satisfied; and thy casting down shall be in the midst of thee; and thou shalt take hold, but shalt not deliver; and that which thou deliverest will I give up to the sword. 14. Tu comedes, et non satiaberis; et dejectio tua in medio tui; et apprehendes, et non servabis; et quod servaveris gladio tradam.
God, after having declared that he would be the Judge of the people, speaks now more clearly of their punishment. He says therefore that he was armed with vengeance: for it often happens, when a judge, even one who hates wickedness, is not able to punish, for he dreads the fierceness of those whom he thinks himself unequal to restrain. Hence God intimates here, that there will not be wanting to him a power to punish the people, I will afflict thee, he says, by striking or wounding thee; for so some render the words. The sum of what is said is, — that nothing would be an obstacle to prevent God from inflicting punishment on the people, for there would be no want of power in his case. There is therefore no reason for men to promise themselves any escape when God ascends his tribunal; for were they fortified by all possible means they could not ward off the hand of God.
And he points out what sort of punishment it would be; and he mentions even two kinds in this verse. He says first, Thou shalt eat, and shalt not be satisfied. One of God’s plagues, we know, is famine: and so the Prophet here declares, that the people would be famished, but not through the sterility of the fields. God indeed brings a famine in two ways: now the land yields no fruit; the corn withers, or, being smitten with hail, gives no fruit; and thus God by the sterility of the fields often reduces men to want and famine: then another mode is adopted, by which he can consume men with want, namely, when he breaks the staff of bread, when he takes away from bread its nourishing virtues so that it can no more support men, whatever quantity they may swallow; and this is what experience proves, if only we have eyes to observe the judgments of God. We now see the meaning of this clause, when he says, Thou shalt eat, and shalt not be satisfied; as though he said, “I can indeed, whenever it pleases me, deprive you of all food; the earth itself will become barren at my command: but that ye may more clearly understand that your life is in my hand, a good supply of fruit shall be produced, but it shall not satisfy you. Ye shall then perceive that bread is not sufficient to support you; for by eating ye shall not be able to derive from bread any nourishment.”
He then adds, And thy dejection shall be in the midst of thee; that is, though no man from without disturb or afflict thee yet thou shalt pine away with intestine evils. This is the real meaning; and interpreters have not sufficiently considered what the Prophet means, through too much negligence. But the passage ought to be noticed: for the Prophet, after having threatened a famine, not from want, but from the secret curse of God, now adds, Thy dejection shall be in the midst of thee; that is “Though I should rouse against thee no enemies, though evidences of my wrath should not appear, so as to be seen at a distance, yea, though no one should disturb thee, yet thy dejection, thy calamity, shall be in the midst of thee, as though it were cleaving to thy bowels; for thou shalt pine away through a hidden malady, when God shall pronounce his curse on thee.”
He now subjoins another kind of punishment, Thou shalt take hold, but shalt not deliver, and what thou shalt deliver, I will give up to the sword Some read, “A woman shall lay hold,” that is, conceive seed, “and shall not preserve it;” and then, “though she may bring forth in due time, I will yet give up what may be born to the sword.” But this meaning is too strained. Others apply the words to fathers, “Thou, father, shalt lay hold;” that is thou shalt endeavor to preserve thy children, “and thou shalt not preserve them.” But I wonder that interpreters have thus toiled in vain in a matter so simple and plain. For he addresses here the land, or he addresses the city: as though he said, “The city shall take hold,” or embrace, as every one does who wishes to preserve or keep any thing; for what we wish to keep safe, we lay hold on it, and keep it as it were in our arms; “and what thou shalt preserve, I will give up to the sword: thou wilt try all means to preserve thyself and thy people, but thou shalt not succeed: thou shalt then lose all thy labor, for though thou shouldest preserve some, yet the preserved shall not escape destruction.”
If any one prefers to refer what is said to women, with regard to conception, as the third person of the feminine gender is used, let him have his own opinion; for this sense may certainly be admitted, that is, that the Lord would render the women barren, and that what they might bring forth would be given up to the slaughter, inasmuch as the Lord would at length destroy with the sword both the parents and their children.
Prayer Lecture 94
Prayer
Grant, Almighty God, that as thou canst find in us cause enough to execute not only one kind of vengeance, but innumerable kinds of vengeance, so as to destroy us at length altogether, — O grant, that we may of our own accord anticipate thy judgment, and with true humility so abhor ourselves, that there may be kindled in us a genuine desire to seek what is just and right, and thus endeavor to devote ourselves wholly to thee, that we may find thee to be propitious to us: and since we in so many ways offend thee, grant, that in true and sincere faith we may raise up all our thoughts and affections to thy only-begotten Son, who is our propitiation, that thou being appeased, we may lay hold on him, and remain united to him by a sacred bond, until thou at length gatherest us all into that celestial kingdom, which he has procured for us by his own blood. Amen.
Lecture ninety fifth
Lecture Ninety-fifth