9. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. 9. Audite hoc, quaeso, principes domus Jacob, et gubernatores domus Israel, qui abominantur (est mutatio personae) judicium, et recitudinem omnem pervertunt; 10. They build up Zion with blood, and Jerusalem with iniquity. 10. Qui aedificat [107] (nunc est mutatio numeri) Sionem in sanguinibus, et Jerusalem in iniquitate. The Prophet begins really to prove what he had stated, -- that he was filled with the power of the Holy Spirit: and it was, as they say, an actual proof, when the Prophet dreaded no worldly power, but boldly addressed the princes and provoked their rage against him, Hear, he says, ye heads, ye rulers of the house of Jacob, ye men who are cruel, bloody, and iniquitous. We then see that the Prophet had not boasted of what he did not without delay really confirm. But he began with saying, that he was filled with the Spirit of God, that he might more freely address them, and that he might check their insolence. We indeed know that the ungodly are so led on headlong by Satan, that they hesitate not to resist God himself: but yet the name of God is often to them a sort of a hidden chain. However much then the wicked may rage, they yet become less ferocious when the name of God is introduced. This is the reason why the Prophet had mentioned the Spirit of God; it was, that there might be a freer course to his doctrine. When he now says, Ye heads of the house of Jacob, ye rulers of the house of Israel, it is by way of concession, as though he had said, that these were indeed splendid titles, and that he was not so absurd as not to acknowledge what had been given them by God, even that they were eminent, a chosen race, being the children of Abraham. The Prophet then concedes to the princes what belonged to them, as though he had said, that he was not a seditious man, who had no care nor consideration for civil order. And this defense was very necessary, for nothing is more common than for the ungodly to charge God's servants with sedition, whenever they use a freedom of speech as it becomes them. Hence all who govern the state, when they hear their corruptions reproved, or their avarice, or their cruelty, or any of their other crimes, immediately cry out, -- "What! if we suffer these things, every thing will be upset: for when all respect is gone, what will follow but brutal outrage? for every one of the common people will rise up against the magistrates and the judges." Thus then the wicked ever say, that God's servants are seditious whenever they boldly reprove them. This is the reason why the Prophet concedes to the princes and judges of the people their honor; but a qualifying clause immediately follows, -- Ye are indeed the heads, ye are rulers; but yet they hate judgment:" he does not think them worthy of being any longer addressed. He had indeed bidden them to hear as with authority; but having ordered them to hear, he now uncovers their wickedness, They hate, he says, judgments and all rectitude pervert: [108] each of them builds Zion by blood, and Jerusalem by iniquity; that is, they turn their pillages into buildings: "This, forsooth, is the splendor of my holy city even of Zion! where I designed the ark of my covenant to be placed, as in my only habitation, even there buildings are seen constructed by blood and by plunder! See, he says, how wickedly these princes conduct themselves under the cover of their dignity!" [109] We now see that the word of God is not bound, but that it puts forth its power against the highest as well as the lowest; for it is the Spirit's office to arraign the whole world, and not a part only. When the Spirit shall come,' says Christ, He speaks not there of the common people only, but of the whole world, of which princes and magistrates form a prominent part. Let us then know, that though we ought to show respect to judges, (as the Lord has honored them with dignified titles, calling them his vicegerents and also gods,) yet the mouths of Prophets ought not to be closed; but they ought, without making any difference, to correct whatever is deserving of reproof, and not to spare even the chief men themselves. This is what ought in the first place to be observed. Then when he says, that Zion was built by blood, and Jerusalem by iniquity, it is the same as though the Prophet had said, that whatever the great men expended on their palaces had been procured, and, as it were, scraped together from blood and plunder. The judges could not have possibly seized on spoils on every side, without being bloody, that is, without pillaging the poor: for the judges were for the most part corrupted by the rich and the great; and then they destroyed the miserable and the innocent. He then who is corrupted by money will become at the same time a thief; and he will not only extort money, but will also shed blood. There is then no wonder that Micah says, that Zion was built by blood He afterwards extends wider his meaning and mentions iniquity, as he wished to cast off every excuse from hypocrites. The expression is indeed somewhat strong, when he says, that Zion was built by blood. They might have objected and said, that they were not so cruel, though they could not wholly clear themselves from the charge of avarice. "When I speak of blood," says the Prophet, "there is no reason that we should contend about a name; for all iniquity is blood before God: if then your houses have been built by plunder, your cruelty is sufficiently proved; it is as though miserable and innocent men had been slain by your own hands." The words, Zion and Jerusalem, enhance their sin; for they polluted the holy city and the mount on which the temple was built by the order and command of God. Footnotes: [107] It is vnh, in the singular number, with no variation as to number in the MSS. The Septuagint gives it a plural participle, hoioikodomountes. It may be rendered as a participial noun, "The building of Zion is by blood," etc., for h, when radical, does not always turn into t, when in regimine. -- Ed. [108] It often happens, as in the present case, that the relative h, in Hebrew, prefixed to a participle, has after it a verb in the future connected by v, and in person different from that to which the relative refers. The relative here refers to a noun in the second, and the verb connected with the participle is in the third person. It is an idiom, of which there are frequent instances. We find the same to be the case with the relative 'sr, in the third verse. It refers to the chiefs, who are addressed, and must therefore be viewed as in the second person, and all the verbs which follow it are in the third. Some render the participle, "who hate," which is in Hiphil, in a causative sense. See Amos 5:7; 6:12. The distich may then be rendered thus, -- Who render judgment hateful, (or, abominable,) And distort everything that is right, or more literally, And make crooked everything that is straight. -- Ed. [109] "They pretend," says Henry, "in justification of their extortion and oppressions, that they build up Zion and Jerusalem; they add new streets and squares to the holy cities and adorn them; they establish and advance the public interests both in church and state, and think therein they do God and Israel good service; but it is with blood and with iniquity, and therefore it cannot prosper; nor will their intentions of good to the city of God justify their contradictions to the law of God." A flaming zeal for a good cause can never consecrate extortion, injustice, and murder. It may be asked, What is the difference between Zion and Jerusalem? Zion was the church, Jerusalem was the state; or it may be, that, according to the usual style of the Prophets, the more limited idea is given first, and the more extensive one is added to it. -- Ed. |
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