2 Ye who hate the good, and love evil; who pluck off their skin from them, and their flesh from off their bones;
Her princes in the midst of her are like wolves ravening the prey, to shed blood, to destroy souls, to get dishonest gain.
Have the workers of iniquity no knowledge, eating up my people [as] they eat bread? they call not upon God.
But his citizens hated him, and sent an embassy after him, saying, We will not that this [man] should reign over us.
without natural affection, implacable, slanderers, of unsubdued passions, savage, having no love for what is good,
who knowing the righteous judgment of God, that they who do such things are worthy of death, not only practise them, but have fellow delight in those who do [them].
O stiffnecked and uncircumcised in heart and ears, *ye* do always resist the Holy Spirit; as your fathers, *ye* also. Which of the prophets have not your fathers persecuted? and they have slain those who announced beforehand concerning the coming of the Just One, of whom *ye* have now become deliverers up and murderers!
He that hates me hates also my Father. If I had not done among them the works which no other one has done, they had not had sin; but now they have both seen and hated both me and my Father.
If the world hate you, know that it has hated me before you. If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, on account of this the world hates you.
And Ahab said to Elijah, Hast thou found me, mine enemy? And he said, I have found [thee]; because thou hast sold thyself to do evil in the sight of Jehovah.
Thus saith Jehovah my God: Feed the flock of slaughter, whose possessors slay them without being held guilty; and they that sell them say, Blessed be Jehovah! for I am become rich; and their own shepherds pity them not.
Hear this, ye that pant after the needy, even to cause to fail the poor of the land, saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat? making the ephah small and the shekel great, and falsifying the balances for deceit: that we may buy the poor for silver, and the needy for a pair of shoes; and that we may sell the refuse of the wheat.
They hate him that reproveth in the gate, and they abhor him that speaketh uprightly. Forasmuch, therefore, as ye trample upon the poor, and take from him presents of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, and ye shall not drink the wine of them. For I know how manifold are your transgressions and your sins mighty: they afflict the just, they take a bribe, and they turn aside [the right of] the needy in the gate. Therefore the prudent shall keep silence in this time; for it is an evil time. Seek good, and not evil, that ye may live; and so Jehovah, the God of hosts, shall be with you, as ye say.
They that forsake the law praise the wicked; but such as keep the law contend with them.
Do not I hate them, O Jehovah, that hate thee? and do not I loathe them that rise up against thee? I hate them with perfect hatred; I account them mine enemies.
And Jehu the son of Hanani, the seer, went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate Jehovah? Therefore is wrath upon thee from Jehovah.
And the king of Israel assembled the prophets, about four hundred men, and said to them, Shall I go against Ramoth-Gilead to battle, or shall I forbear? And they said, Go up, and the Lord will give it into the king's hand. But Jehoshaphat said, Is there not here a prophet of Jehovah besides, that we might inquire of him? And the king of Israel said to Jehoshaphat, There is yet one man by whom we may inquire of Jehovah; but I hate him, for he prophesies no good concerning me, but evil: [it is] Micah the son of Imlah. And Jehoshaphat said, Let not the king say so.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Micah 3
Commentary on Micah 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
Mic 3:1-12. The Sins of the Princes, Prophets, and Priests: The Consequent Desolation of Zion.
1. princes—magistrates or judges.
Is it not for you?—Is it not your special function (Jer 5:4, 5)?
judgment—justice. Ye sit in judgment on others; surely then ye ought to know the judgment for injustice which awaits yourselves (Ro 2:1).
2. pluck off their skin … flesh—rob their fellow countrymen of all their substance (Ps 14:4; Pr 30:14).
3. pot … flesh within … caldron—manifold species of cruel oppressions. Compare Eze 24:3, &c., containing, as to the coming punishment, the same figure as is here used of the sin: implying that the sin and punishment exactly correspond.
4. Then—at the time of judgment, which Micah takes for granted, so certain is it (compare Mic 2:3).
they cry … but he will not hear—just as those oppressed by them had formerly cried, and they would not hear. Their prayer shall be rejected, because it is the mere cry of nature for deliverance from pain, not that of repentance for deliverance from sin.
ill in their doings—Men cannot expect to do ill and fare well.
5. Here he attacks the false prophets, as before he had attacked the "princes."
make my people err—knowingly mislead My people by not denouncing their sins as incurring judgment.
bite with … teeth, and cry, Peace—that is, who, so long as they are supplied with food, promise peace and prosperity in their prophecies.
he that putteth not into their mouths, they … prepare war against him—Whenever they are not supplied with food, they foretell war and calamity.
prepare war—literally, "sanctify war," that is, proclaim it as a holy judgment of God because they are not fed (see on Jer 6:4; compare Isa 13:3; Joe 1:14).
6. night … dark—Calamities shall press on you so overwhelming as to compel you to cease pretending to divine (Zec 13:4). Darkness is often the image of calamity (Isa 8:22; Am 5:18; 8:9).
7. cover their lips—The Orientals prided themselves on the moustache and beard ("upper lip," Margin). To cover it, therefore, was a token of shame and sorrow (Le 13:45; Eze 24:17, 22). "They shall be so ashamed of themselves as not to dare to open their mouths or boast of the name of prophet" [Calvin].
there is no answer of God—They shall no more profess to have responses from God, being struck dumb with calamities (Mic 3:6).
8. I—in contrast to the false prophets (Mic 3:5, 7).
full of power—that which "the Spirit of Jehovah" imparts for the discharge of the prophetical function (Lu 1:17; 24:49; Ac 1:8).
judgment—a sense of justice [Maurer]; as opposed to the false prophets' speaking to please men, not from a regard to truth. Or, "judgment" to discern between graver and lighter offenses, and to denounce punishments accordingly [Grotius].
might—moral intrepidity in speaking the truth at all costs (2Ti 1:7).
to declare unto Jacob his … sin—(Isa 58:1). Not to flatter the sinner as the false prophets do with promises of peace.
9. Hear—resumed from Mic 3:1. Here begins the leading subject of the prophecy: a demonstration of his assertion that he is "full of power by the Spirit of Jehovah" (Mic 3:8).
10. They—change of person from "ye" (Mic 3:9); the third person puts them to a greater distance as estranged from Him. It is, literally, "Whosoever builds," singular.
build up Zion with blood—build on it stately mansions with wealth obtained by the condemnation and murder of the innocent (Jer 22:13; Eze 22:27; Hab 2:12).
11. heads thereof—the princes of Jerusalem.
judge for reward—take bribes as judges (Mic 7:3).
priests teach for hire—It was their duty to teach the law and to decide controversies gratuitously (Le 10:11; De 17:11; Mal 2:7; compare Jer 6:13; Jude 11).
prophets … divine—that is, false prophets.
Is not the Lord among us?—namely in the temple (Isa 48:2; Jer 7:4, 8-11).
12. Jer 26:18 quotes this verse. The Talmud and Maimonides record that at the destruction of Jerusalem by the Romans under Titus, Terentius Rufus, who was left in command of the army, with a ploughshare tore up the foundations of the temple.
mountain of the house—the height on which the temple stands.
as the high places of the forest—shall become as heights in a forest overrun with wild shrubs and brushwood.