Exegetical and Hermeneutical Commentary of Micah 7:3
That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the great [man], he uttereth his mischievous desire: so they wrap it up.
3. That they may do evil ] This verse and the first half of the following verse are extremely obscure, and it is most improbable that the text as it stands is correct. In any case, the A.V. rendering of the first clause cannot be maintained; a better one is, ‘(Their) hands are (only) for evil, to do (it) skilfully.’
the prince asketh ] ‘Asketh’ the judge to shut his eyes to some act of violence, or to put some righteous man out of the way.
the judge asketh ] Rather, ‘the judge doeth it,’ or ‘agreeth to his demand;’ but the ellipsis is harsh, and the probability is that there is some corruption of the text, or that the letters are wrongly grouped in the Massoretic text.
so they wrap it up ] Rather, ‘and they weave it together.’ It requires ‘weaving’ to carry an evil desire into effect, for, bad as the times are, it is needful to keep up the forms of justice. Thus, when Ahab wished to get rid of Naboth, it was necessary to persuade the people that his victim had ‘renounced God and the king’ (1Ki 21:13).
Fuente: The Cambridge Bible for Schools and Colleges
That they may do evil with both hands earnestly – (Literally, upon evil both hands to do well,) that is, both their hands are upon evil to do it well, or earnestly , as our translation gives the meaning; only the Hebrew expresses more, that evil is their good, and their good or excellence is in evil. Bad men gain a dreadful skill and wisdom in evil, as Satan has; and cleverness in evil is their delight. Jerome: They call the evil of their hands good. The prince asketh, and the judge asketh (or, it may more readily be supplied, judgeth, doth that which is his office,) against right for a reward, (which was strictly forbidden,) and the great man he uttereth his mischievos desire (Deu 16:19. See above Mic 3:11), (or the desire of his soul.) Even the shew of good is laid aside; whatever the heart conceives and covets, it utters; – mischief to others and in the end to itself.
The mischief comes forth from the soul, and returns upon it. The elders and nobles in the city 1Ki 21:8, 1Ki 21:11, as well as Ahab, took part, (as one instance,) in the murder of Naboth. The great man, however, here, is rather the source of the evil, which he induces others to effect; so that as many as there were great, so many sources were there of oppression. All, prince, judges, the great, unite in the ill, and this not once only, but they are ever doing it and so they wrap it up, (literally, twist, intertwine it.) Things are twisted, either to strengthen, or to pervert or intricate them. It might mean, they strengthen it, that which their soul covets against; the poor, or they pervert it, the cause of the poor.
Fuente: Albert Barnes’ Notes on the Bible
Mic 7:3
That they may do evil with both hands earnestly, the prince asketh, and the Judge asketh, for a reward
Success in sin: how it comes, and what it is
This is a picture, given at a stroke, of a proficient in sin in the highest state of sinful activity.
He is doing evil earnestly, systematically, persistently, with a certain enthusiasm as if it were the very instinct of his being and the very business of his life. In order that he may be stimulated and kept at it, he asks a reward, a pecuniary consideration from those who are to profit by his villainy. The man stands at the uttermost point from duty, and is ready to perish in his own corruption: This is terrible as a moral phenomenon. Terrible as an illustration of the natural history of sin, and its tendency to run out to unspeakable issues. None of us have a proper and adequate idea of sin, either as in Gods sight or in its deadly influence on ourselves. There is no sin which has not its root in the human heart. And wherever there is the root there may be the fruit. Wherever there is the germ there may be the growth. Upon the development of this possibility God does not put any mechanical restraint. He tells us our duty; He plies us with motives; He presses us with arguments, with reasons, with threatenings, with promises. He does not override our nature, so as to destroy that free agency which makes us responsible, and without which we should belong to a totally different circle of life. Sometimes God does make His providence seem to stand in the way, as when He made the angel cross the path of Balaam. But it is to make a man pause and reflect before he goes further, not to compel him to desist. Is it not a strange thing that God should reward men with success who are breakers of His laws? But these men are not breaking those of His laws from which they receive their reward. Whichever of Gods laws you obey, that law will reward you according to its kind, just because it is a law. Why does God allow the ungodly man to attain wealth? Simply because that ungodly man has sought wealth with all his might. He has made it the one aim of his life, and in order to secure it he has scrupulously obeyed those laws with which the attainment of it stands connected. The man obeys the law of success in that department. But he also allows the law which he disobeys to bring to him the natural result of that disobedience. And if the law which he disobeys be the higher law, the law of his spiritual life, then, whatever he may gain in the lower sphere, he is a loser in the higher, and therefore a loser in reality, a loser in the end, for he destroys his soul. As this success in sin is not prevented by providence, so neither is it prevented by the circumstance of possessing religious privileges. Privileges are a means of good; but the more good we resist the more hardened we become. Learn–It is not necessary that we should disobey the laws in the lower sphere; they can be obeyed in subordination to the higher. But if we practically make the lower the highest, then that which is really highest avenges itself by destroying the soul. The lesson of the text is just this–If we have not yet turned to good, the sooner we do so the better, There must be a great turning on the part of every one. (A. L. Simpson, D. D.)
With both hands earnestly
This is how bad men work. At least, it is how they wrought in the prophets time. There is no excellence in mere earnestness. Earnestness may be as fiery as the flame, and at the same time as destructive to real life and goodness. Yet every man should be in earnest. We ought to live our life and do our work with both hands earnestly.
I. Without hands. There are some good men who seem to be without hands altogether. From dawn of life until dusk they do nothing expressly for Christ. They could work with hands, because they do, in other things, a song, a political struggle, or their business. I know the excuses that will be pleaded, and the bars that will be put in for arrest of judgment:
II. With one hand. So, many of His servants serve Him. And this is well when it is just at the beginning of the service. A little is attempted at first. A little more is added, and so the service grows into some fulness, and the worker into some strength. You may be tender with the green blade if you see that it is green and therefore growing. A man may be touching Christian work only with one hand, but better so than not at all. More will come. Ha will be weary soon working with one hand. He will need the other for his own relief. He will take if he is not discouraged. Let all the one-handed men hear the God-speed of the older workers.
III. With both hands. For, after all, there is no perfection, even of a relative kind, with one. And the continued use of one only is a shocking imperfection in the Christian service. For as both hands have been given for use, the other will not be idle. It will be working in forbidden ways. It will be undoing what is done by the other. With both hands, then, for very safety. When we think of it, how very few things there are in the house, or in labour, or in business that we can do with one hand. A man without an arm is considered disabled as a workman.
IV. With both hands earnestly. It is not enough that all the talents are laid out; they must all be laid out to the best advantage. It is not enough that every power and passion shall be enlisted in the Lords service; they must all be baptized, inspired, and energised with a Christian earnestness. Thought must be suffused with feeling, and work must be filled and vitalised with love. There are those who work with both hands, who keep nothing back. There is no conflict of principles in their souls, and no visible flaw in their obedience. But the mechanism is mechanical, there is no vital action. The Christian earnestness is not mere vehemence and heat. It is essential that it be informed with full intelligence. The difference between fanaticism and zeal is chiefly a difference in knowledge. Christian earnestness is wise and thoughtful in the application of knowledge, in the judgment of persons, events, times, or seasons. Christian earnestness is very patient. Some reasons for an earnest life.
1. Self-preservation requires it.
2. Honesty requires it.
3. Benevolence requires it.
4. Gratitude requires it.
5. Time requires it.
6. The text requires it.
This text is one taken from the enemy. We have seized it as from the devil. It describes his hosts. We thank them for the attitude. We accept the challenge. We are no soldiers unless we do. (A. Raleigh, D. D.)
And so they wrap it up–
Sin wrappings
The author of this book, though a contemporary of Hezekiah, evidently sketches a period in Jewish history far more corrupt than his own day. The period he refers to in the context was a period when the good man had perished out of the earth, and when upright men existed not; a period when all were lying in wait for blood, and every man was against his brother. Yet though the people and the authorities of this period were so corrupt, they had not entirely lost all shame of the abominations, for the prophet says, they wrap it up. All were busy in artful endeavours to conceal from others the wickedness of their conduct. Now, the endeavour of these people to wrap up their sin in concealment is worthy our attention, for several reasons–
I. Because it is general. Sin seems to have in it an instinct of self-concealment; it cannot bear the light. Like the noxious reptiles of the earth, it shrinks from observation. Hence no sooner does a man commit a sin than he seeks to wrap it up.
1. He seeks to wrap it up from society. In all grades of society, in all departments of action, men are active in wrapping up their sin. The dishonest tradesman wraps up the thousand sins of his daily avaricious life in the bland smile, the cringing bow, and the false statement which he makes to his customers. Every parcel he delivers to the purchaser is wrapt up in falsehood. In the professions you have the same wrapping. The lawyer, the physician, the priest, each has his sins, and each has his method of wrapping them up. Candidates for public offices will wrap up the sinful wishes that prompt them to seek the post, by many an avowal of patriotism and benevolence, as false as they are fair. This general wrapping up of our sins from the eyes of our fellow men shows the essential hideousness of sin. The conscience of universal man feels that it is an execrable thing, therefore he seeks to conceal it.
2. He seeks to wrap it up from his own conscience. This the sinner does by specious excuses which he offers to himself for his wickedness. Sometimes he will seek to wrap his sin in the garb of custom, so as to hide its enormity from his conscience, and he hopes that the custom of his trade or his profession will justify his doings. Sometimes he will wrap his sin in the infirmities of men who have been regarded as good, and he will seek to satisfy conscience by reference to the imperfections of men whom the world, the Church, and even the Bible itself, canonise as saints. Sometimes he will endeavour to wrap up his sin of religious neglect by promises of improvement in a future time, as Felix did of old. The endeavour of this people to wrap up their sin is important to notice–
II. Because it is wicked. It is adding sin to sin; the concealment of a sin is a double sin. By wrapping a sin up, however strong may be your motives for doing so, you enhance the guilt, and make the matter worse. The serpent hatches its brood under the cover.
1. Concealing sin is a sin against our constitution. We are organised to be open and revealing; we have organs made to reveal fully and faithfully what is in us, and our natural instincts urge us to this revelation.
2. Concealing sin is a sin against society. We have no right to appear to others what we are not. The hypocrite is, of all forgers, the most wicked and dangerous.
3. Concealing sin is a sin against God. It is an insult to His omniscience. The endeavour of these people to wrap up their sins is important to notice–
III. Because it is unwise.
1. The endeavour must inevitably prove fruitless. Even here, circumstances often occur in a mans history to bring out to the full view of his contemporaries his hidden sins. The wrappage gets rent, and the unswathed monster leaps into the light, and men shudder. Murder will out; and not only murder. Yes, and to a mans own conscience here, often by the force of moral conviction, all the monsters are unwrapt. But in the future there will be a full and complete unfoldment. Fold after fold, however intricately and numerously winded round the evil tiling, will be unloosed and thrown away in the flames of the last day. God will bring every work into judgment with every secret thing (Ecc 12:14; Mat 10:26; 1Co 4:5).
2. The endeavour is eternally inimical to happiness. The child who commits a crime against his parents will move in wretched gloom in the happy circle of love, so long as he seeks to wrap up his offence. Let him confess it in tears, and the dark cloud will break, and the sun will shine again into his heart. Thus David felt, When I kept silence, my bones waxed old through my roaring all the day long (Psa 32:3). He that covereth his sins shall not prosper, but whoso confesseth and forsaketh shall have mercy.
3. The endeavour, if persisted in, will involve in unutterable ruin. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. That they may do evil with both hands] That is, earnestly, greedily, to the uttermost of their power. The Vulgate translates: Malum manuum suarum dicunt bonum; “The evil of their hands they call good.”
The prince asketh] A bribe, to forward claims in his court.
The judge asketh for a reward] That he may decide the cause in favour of him who gives most money, whether the cause be good or evil. This was notoriously the case in our own country before the giving of Magna Charta; and hence that provision, Nulli vendemus justitiam aut rectum: “We will not sell justice to any man.” And this was not the only country in which justice and judgment were put to sale.
The great man, he uttereth his mischievous desire] Such consider themselves above law, and they make no secret of their unjust determinations. And so they wrap it up – they all conjoin in doing evil in their several offices, and oppressing the poor; so our translators have interpreted the original vayeabtuha, which the versions translate variously. Newcome has, “And they do abominably.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That they may do evil with both hands earnestly: as we render the words, their plain sense will be, that all their diligence, that with both hands they can use, is to set forward evil and mischief. Possibly this clause might bear this reading, Both hands are towards evil; and then the following clause thus, To do good the prince asketh. The prince; the chief ruler, who commissioneth the judge, and should awe him from perverse judging, who should charge the judges as Jehoshaphat did, 2Ch 19:5,6; but, contrarily, here the prince set a price upon his own act in evil.
The judge; the inferior magistrate, commissioned to be judge.
Asketh for a reward: shameless injustice! to sell the innocent, and condemn their cause and persons, and to acquit the guilty, and pronounce them just! for a bribe to make Gods authority which is in them to act so directly against itself, is abominably wicked, for Gods authority to them is given that they might relieve the poor oppressed, and acquit innocency, but here innocency must buy its safety, or else is sold to danger.
The great man; either the advocates in their courts of judicature, or the great man of interest at court, who can do what he will there.
He uttereth; is bold to speak plainly what bribe he will have, he makes his own demand, whereas they did (whilst a little modest) treat by others, and a servant or under-officer must make the bargain.
His mischievous desire; his unjust, oppressive design and purpose, knowing that his greatness and interest will bear him out in whatever violence he attempts against poor, weak, and unbefriended innocence; he dares for gain set any thing forward.
So they, all three, prince, judge, and great man, wrap it up, or twist it together, consent each to other, and jointly promote violence and bloody cruelty.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. That they may do evil with bothhands earnestlyliterally, “Their hands are for evil thatthey may do it well” (that is, cleverly and successfully).
the great man, heemphaticrepetition. As for the great man, he no sooner has expressedhis bad desire (literally, the “mischief” or “lust ofhis soul”), than the venal judges are ready to wrest thedecision of the case according to his wish.
so they wrap it upTheHebrew is used of intertwining cords together. The”threefold cord is not quickly broken” (Ec4:12); here the “prince,” the “judge,” andthe “great man” are the three in guilty complicity. “Theywrap it up,” namely, they conspire to carry out the great man’sdesire at the sacrifice of justice.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That they may do evil with both hands earnestly,…. Or “well” t, strenuously, diligently, to the utmost of their power, labouring at it with all their might and main; as wicked men generally are more industrious, and exert themselves more to do evil than good men do to do good; and even weary themselves to commit iniquity: or, “instead of doing good”, as Marinus in Aben Ezra, take a great deal of pains to do evil; work with both hands at it, instead of doing good. The Septuagint and Arabic versions render it, “they prepare their hands for evil”; the Syriac version is, “their hands are read? to evil, and they do not do good”; with which agrees the Targum,
“they do evil with their hands, and do not do good.”
Some make the sense to depend on what goes before and follows; “to do evil, both hands” are open and ready, and they hurt with them; “but to do, good the prince asketh, and the judge for a reward” u; forward enough to do evil, but very backward to do any good office;
the prince asketh, and the judge [asketh] for a reward; and, if they do it, must be bribed, and have a reward for it, even persons of such high character; but this sense is not favoured by, the accents; besides, by what follows, it seems as if the “prince”, by whom may be meant the king upon the throne, and the “judge” he that sits upon the bench under him, sought for bribes to do an ill thing; to give a cause wrong against a poor man, and in favour of a rich man that will bribe high:
and the great [man] he uttereth his mischievous desire; the depravity, corruption, and perverseness of his soul; who is either some great man at court, that, being encouraged by the example of the prince and judge, openly and publicly requires a bribe also to do an ill thing; and without any shame or blushing promises to do it on that consideration; or a counsellor at the bar, who openly declares that he will speak in such a cause, though a bad one, and defend it, and not doubt of carrying it; or else this is some rich wicked man, that seeks to oppress his poor neighbour, and, being favoured by the prince and judge he has bribed, does without fear or shame speak out the wickedness of his heart, and what an ill design he has against his neighbour, whose mischief, hurt, and ruin, he seeks:
so they wrap it up together; or, “twist it together” w; as cords are, which thereby become strong; slid so these three work up this mischievous business, and strengthen and establish it; and such a threefold cord of wickedness is not easily broken or unravelled: or, “they perplex it” x; as thick branches of trees are implicated and wrapped together; so these agree to puzzle and perplex a cause, that they may have some show of carrying it with justice and truth. So the Vulgate Latin version renders it, “they trouble it”; confound the matter, and make it dark, dubious, and difficult. The Targum is, “they corrupt it”; or deprave it; put an ill sense on things, and make a wrong construction of them.
t “bene”, Drusius. u So Grotius. w “contorquent”, Junius Tremellius, Piscator, Drusius “contorquere solent”, Burkius; “contortuplicant”, Junius, Grotius; so R. Sol. Urbin. Ohel Moed, fol. 38. 2. x “A radice quae intricare significat, atque confusum reddere, atque perplexum”, Sanctius,
Fuente: John Gill’s Exposition of the Entire Bible
This verse is properly addressed to the judges and governors of the people, and also to the rich, who oppressed the miserable common people, because they could not redeem themselves by rewards. The Prophet therefore complains, that corruptions so much prevailed in judgments, that the judges readily absolved the most wicked, provided they brought bribes. The sum of what is said then is, that any thing might be done with impunity, for the judges were venal. This is the Prophet’s meaning.
But as interpreters differ, something shall be said as to the import of the words. על הרע כפים, ol ero caphim, For the evil of their hands to do good. Some give this explanation, “Though they are openly wicked, yet they make pretenses, by which they cover their wickedness:” and the sense would be this, — that though they had cast aside every care for what was right, they yet had become so hardened in iniquity, that they wished to be deemed good and holy men; for in a disordered state of things the wicked always show an iron front, and would have silence to be observed respecting their shameful deeds. Some interpreters therefore think that the Prophet here complains, that there was now no difference between what was honorable and base, right and wrong; for wicked men dared so to disguise their iniquities, that they did not appear, or, that no one ventured to say any thing against them. Do you, however, examine and consider, whether what the Prophet says may be more fitly connected together in this way, That they may do good for the wickedness of their hands, that is, to excuse themselves for the wickedness of their hands, they agree together; for the prince asks, the judge is ready to receive a bribe. Thus, the rich saw that exemption might have been got by them, for they had the price of redemption in their hands: they indeed knew that the judges and princes could be pacified, when they brought the price of corruption. And this is the meaning which I approve, for it harmonizes best with the words of the Prophet. At the same time, some give a different explanation of the verb להיטיב, laeithib, that is that they acted vigorously in their wickedness: but this exposition is frigid. I therefore embrace the one I have just stated, which is, — that corruptions so prevailed in the administration of justice, that coverings were ready for all crimes; for the governors and judges were lovers of money, and were always ready to absolve the most guilty, but not without a reward. For the wickedness then of their works, that they may do good, that is, that they may obtain acquittance, the prince only asks; he examines not the case, but only regards the hand; and the judge, he says, judges for reward: the judges also were mercenary. They did not sit to determine what was right and just; but as soon as they were satisfied by bribes, they easily forgave all crimes; and thus they turned vices into virtues; for they made no difference between white and black, but according to the bribe received. (184)
This view is consistent with what the Prophet immediately subjoins, The great, he says, speaks of the wickedness of his soul, even he By the great, he does not mean the chief men, as some incorrectly think, but he means the rich, who had money enough to conciliate the judges. They then who could bring the price of redemption, dared to boast openly of their wickedness: for so I render the word הות, eut, as it cannot be suitable to translate it here, corruption. Speak then of the wickedness of his soul does the great; there was then nothing, neither fear nor shame, to restrain the rich from doing wrong. — How so? For they knew that they had to do with mercenary judges and could easily corrupt them. They hence dared to speak of the wickedness of their soul: they did not cloak their crimes, as it is the case when some fear of the Law prevails, when justice is exercised: but as no difference was made between good and evil, the most guilty boasted openly of his wickedness. And the pronoun הוא, eva, he himself, is also emphatical; and this has not been observed by interpreters. He then himself speaks of the wickedness of his soul; he did not wait until others accuse him of doing wrong, but he shamelessly dared to glory in his crimes; for impunity was certain, as he could close the mouth of the judges by bringing a bribe. Speak then of the wickedness of his soul does he himself. (185)
And further, they fold up wickedness; which means, that raging cruelty prevailed, because the governors, and those who wished to purchase liberty to sin, conspired together; as though they made ropes, and thus rendered firm their wickedness. For the great man, that is, the rich and the monied, agreed with the judge, and the judge with him; and so there was a collusion between them. It hence happened, that wickedness possessed, as it were, a tyrannical power; for there was no remedy. We now apprehend the real design of the Prophet, at least as far as I am able to discover. It now follows —
(184) This clause, though the general sense is allowed by most to be the same, is yet variously rendered. Drusius says, “ Locus hic diu me multumque torsit.” The original is, —
el hre kpyM lhyjyb
The most satisfactory rendering is that which is offered by Marckius, which is this, —
Propter malefaciendum volae pro benefaciendum , — For doing evil [ are their] hands instead of doing good.
Rabbi Jonathan, as quoted by Marckius, gives substantially the same rendering, though not literally, —
Malum faciunt manibus suis, et non bonum faciunt , — Evil they do with their hands, and they do no good.
Our version is that of Junius and Tremelius, and is substantially followed by Newcome; and Henderson’s version is, —
For evil their hands are well prepared;
which is nearly that of the Septuagint,—
Epi to kakon tav ceirav autwn etoimazousi
But the following would be as literal a translation as that of Marckius, —
For doing evil are their hands, to do it thoroughly.
The last verb means not only to do good, but also to make a thing good or complete, fully to execute it. — Ed.
(185) The whole verse may be rendered thus,—
For doing evil are their hands, to execute it fully: The prince asks, and the judge also, for reward; When the great man speaks of oppression, That it is his desire, then they contrive it together, or, literally, entwine it.
To render הות נפשו הוא, “the wickedness of the soul,” as Newcome does, is to leave out wholly the last word; and Henderson does the same. Piscator gives the form of the words, “ aerumnam, quam expetit — the mischief, which he desires.” The two last words literally are, “his desire it is. ” — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Mic. 7:3. Evil] Lit. Their hands are for evil, that they may do it earnestly, i.e. well, cleverly. Great] man. He] Emphatic, expresses desire, lit. the lust of his soul. They] Venal judges are ready to wrap, Heb. to weave or twist together; they pervert the cause of the poor.
Mic. 7:4. Best] The prince asks, the judge grants, and the rich co-operate; all resemble the brier and thorn-bush, which only prick and injure. Visit.] Corruption is so high that judgment will break in upon them. Perplex.] They will be caught as victims, and not know what to do.
Mic. 7:5. Trust] All are treacherous and pervert justice (Jer. 9:2-6); confidence will be unsafe. Guide] And heads of families to whom we naturally look, unworthy of confidence.
Mic. 7:6. Dishon.] Treats the father as a fool (Deu. 32:15; Jer. 14:21). Daughter] witnesses against her mother (Psa. 27:12). Treachery and faithlessness reach the nearest friends, and dissolve every family tie (cf. Mat. 24:10-12).
HOMILETICS
WITH BOTH HANDS EARNESTLY.Mic. 7:3
There is little of excellence in mere earnestness. The more earnest a man is in vital error, he inflicts, of necessity, the deeper injury on the interests of truth and men. The wicked men, in this picture of the prophet, stand in the very attitude which every good man should assume in the work of God.
I. Without hands. Some good men seem to be without hands. They have hands, but they handle not; feet have they, but they walk not. They work with hands in other things; strive manfully in a political struggle, or in a question of social right. They are diligent in business, but in Christian work idle, both hands drop down and there they standwithout hands. Curse ye Meroz, curse ye bitterly! Why? What had Meroz done to merit the curse? Nothing. That was the sin, that she had not come up to the help of the Lord.
II. With one hand. This is the second state in which many serve God. This is well to begin with, but a little more must be added, and so the service must grow into fulness. The Apostles were grand workers, learned by watching and following him who went about doing good. They were but one-handed men, made many mistakes, but got the use of both hands in time. The Master has always a great company of young workers, some young in life, some young in toil, but all learning and needing the word of encouragement from those of more experience. If you are speaking for Christ, anywhere, at any time, doing but a little service in a quiet way; God speed you in your work.
III. With both hands we say to all one-handed men; for there is no perfection, even of a relative kind, with one. Both hands are given for use; the other will not be idle, but will grasp at something, raise up another force of evil to balance Christian activity; so life in a little while will be in poise, not in motion; then in a little longer there will be motion, but in a wrong way. With both hands for safety. With all the powers and with all the talents given. None of them must rust, all must go out in use. How few things there are in the house, in labour, in business, that we can do with one hand! Davids men were mighty men, helpers of the war; they were armed with bows, and could use both the right hand and the left. These are the men whom Christ needs to fight his battles and do his work; workmen needing not to be ashamed of the work they do, or of the way in which they do it.
IV. There is a higher, the highest stage of obedience, expressed by all the words of the text, with both hands earnestly. It is not enough that the talents be laid out; they must be laid out to the best advantage. Every power and passion must be enlisted, baptized, inspired and energized in Christian service. This is just the thing to make some happy, heroic, and victorious. They work with both handsthe mechanism is perfect and the action steadybut it is mechanical not vital action. Christian earnestness is not mere vehemence and heat: it is zeal according to knowledge. Many reasons might be urged for an earnest life: Self-preservation requires it. Our faculties and senses cannot be kept bright and clear without use. The rust of moral decay will be within us unless we work with our might. Honesty requires it. We have undertaken a great serviceif at allon certain terms, clear conditions laid down by the Master. We must fulfil them or we do not live fairly. Benevolence requires it. If we love our fellow-men, the one thing we can do for them above all other things in value is, to live truly and intensely before them. Gratitude requires it. This is all we can do for Christ. He will take nothing from us but this. Time requires it. Not one of us would go out of the world without having lived for some time in it in this way. The future is unknown, and carries secrets undisclosed. We are not fully matched with the day unless working with both hands earnestly [Raleigh].
UNIVERSAL CORRUPTION AND UNIVERSAL JUDGMENT.Mic. 7:3-6
Corruption is prevalent in all ranks of the community, rests upon a compromise of the ruling classes, and thus the foundations of morality are destroyed.
I. Universal corruption. Sin was veiled under the name of virtue, or committed in the pretence of justice.
1. In official ranks. Men in authority expose justice for sale and avow bribery. They play into the hands of others to strengthen themselves in evil.
(1.) The prince asks for gifts.
(2.) The judge seeks reward.
(3.) The nobleman utters his mischievous desires.
2. In religous professions. The best of them is as a briar. The most upright and moral were carried away with the sins of the day. They were crooked in their dispositions, and sharper than thorns in their ways. Instead of being a protection to others, they were positively injurious and oppressive.
3. In social circles. Faith was not kept anywhere; all to a man were treacherous (Jer. 9:2-6).
(1.) A friend was not to be trusted.
(2.) The heads of families would not help and advise. The guide or counsellor, and the wife of his bosom (Deu. 13:6), were alike guilty.
(3.) The members of families were in a state of lawlessness and impiety. Natural relationship was perverted. The son called the father a fool. The daughter testifies against her mother, and a mans foes were found in his own household. Oppression was followed by inhumanity. The strongest ties of nature and religion were dissolved. A moral condition descriptive of the last times of the gospel dispensation (Luk. 21:16; 2Ti. 3:1-3).
II. Universal judgment. When men become oppressive and dangerous, and moral disease becomes universal, it is a sign of approaching ruin.
1. There will be a day of visitation. Thy visitation cometh. Mens actions and lives are seen by God. God will reckon with them and visit them with punishment for sin.
2. This day of visitation is foretold. Watchmen and prophets foresee it and warn men of its speedy approach. 3. When it comes and finds men unprepared it is terrible. Now shall be their perplexity. Sinners are heedless, and the day breaks suddenly upon them. They will be caught in their own snares and, as they entangled others, they will not be able to escape their own retribution. For it is a day of trouble and of treading down, and of perplexity by the Lord God of Hosts.
HOMILETIC HINTS AND SUGGESTIONS
Mic. 7:3. The triple alliance for evil. Union is good, is necessary and advantageous, but alliance for evil is disgraceful and injurious.
1. The Prince asks i.e. for the condemnation of the righteous and innocent.
2. The Judge grants for recompense or reward.
3. The great man co-operates with both. So they wrap it up, turn and twist their efforts into a threefold cord which cannot easily be broken.
Mic. 7:4. Men as briers. Giving grief for help, and fleecing when they ought to protect. Hard and sharp in their dealings; piercing and injurious in their conduct. Folden together as thorns (Nah. 1:10).
Mic. 7:5-6. It is a part of the perplexity of crooked ways, that all relationships are put out of joint. Selfishness rends each from the other, and disjoints the whole frame of society. Passions and sin break every band of friendship, kindred, gratitude, nature. The words describe partly the inward corruption, partly the outward causes which shall call it forth. There is no real trust in any, where all are corrupt. The words deepen as they go on. First, the friend, or neighbour, the common band of man and man; then the guide (or, as the word also means, one familiar, united by intimacy, to whom by continual intercourse the soul was used); then the wife who lay in the bosom, nearest to the secrets of the heart; then those to whom also reverence is due, father and mother [Pusey].
1. There is no sure hold upon any man, however strictly he be bound, who is declining from God, and hath not a tender conscience standing in awe of him; for in this declining time, friends, guides, wives, &c., are not to be trusted in.
2. In times of defection and backsliding, the godly out of love should believe all things (1Co. 13:7), and not easily take prejudice, and to walk warily and prudently; Trust not, saith he, put no confidence, keep the doors of thy mouth, especially trust in or look to none for help, but only in God [Hutcheson].
ILLUSTRATIONS TO CHAPTER 7
Mic. 7:3-4. Man is nothing but insincerity, falsehood, and hypocrisy, both in regard to himself and in regard to others. He does not wish that he should be told the truth; he shuns saying it to others; and all these moods, so inconsistent with justice and reason, have their roots in his heart [Pascal].
Faithless is earth, and faithless are the skies!
Justice is fled, and truth is now no more. [Virgil, neid.]
Mic. 7:5-7.
Lean not on earth; twill pierce thee to the heart:
A broken reed at best, but oft a spear:
On its sharp point peace bleeds, and hope expires. [Young.]
Mic. 7:7-9. A holy silence unstrings every affliction, it takes off the weight of every burden, it adds sweet to every bitter, it changes dark nights into sunshiny days. The smallest sufferings will easily vanquish an unquiet spirit, but a quiet spirit will as easily triumph over the greatest sufferings [Brooks]. Mic. 7:9. Indignation. Though of all burdens the indignation of the Lord be the greatest burden, yet Divine indignation is but a light burden in comparison of sin. A gracious soul can better stand under the burden of Gods indignation for sin, than it can stand under the burden of sin itself, which hath kindled that indignation [Ibid.].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(3) That they may do evil with both hands earnestly.Literally, well. Dr. Benisch, in his Old Testament newly translated under the supervision of the Rev. the Chief Rabbi of the United Congregations of the British Empire (1852), avoids the oxymoron of doing evil well by translating the passage, concerning the evil which their hands should amend, which satisfactorily harmonises with the rest of the passage.
So they wrap it up.Literally, twist it, and pervert the course of justice.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Mic 7:3. That they may do evil with both hands earnestly Their hands are prepared for evil, not for good: the prince asketh, and the judge demandeth for him. He who is great openly avows the wickedness of his soul, and they detest him. Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mic 7:3 That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the great [man], he uttereth his mischievous desire: so they wrap it up.
Ver. 3. That they may do evil with both hands earnestly ] Heb. for good and all, or, for ado; that they may speak and do evil as they can, Jer 3:5 , and seek to outsin one another; like unhappy boys that strive who shall go farthest in the dirt. Nolunt solita peccare, saith Seneca: Et pudet non esse impudentes, saith Austin. Luther testifieth of the monks in Germany, that they were so desperately wicked, ut nihil cogitent quod non idem patrare ausint, that they could not devise that wickedness which they dared not do.
The prince asketh
And the judge asketh for a reward
And the great man, he uttereth his mischievous desire
So they wrap it up
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
evil. Hebrew. ra’a’. App-44.
asketh = asketh [for a reward]. Reference to Pentateuch (Deu 16:19). App-92. Compare Mic 3:11. Hos 4:18.
the judge asketh = the judge [judgeth], &c. Figure of speech complex Ellipsis. Compare Mic 3:11. Isa 1:23.
reward = bribe.
his mischievous desire = the mischief of his soul. Hebrew. nephesh. App-13. Compare Mic 3:9-11.
they: i.e. the prince and the judge.
wrap it up = weave it together. Occurs only here.
it. Hebrew suffix is feminine, so we must supply a feminine noun: e.g. zimmah = wicked purpose, or mischievous device. Isa 32:7.
Fuente: Companion Bible Notes, Appendices and Graphics
do: Pro 4:16, Pro 4:17, Jer 3:5, Eze 22:6
the prince: Mic 3:11, Isa 1:23, Jer 8:10, Eze 22:27, Hos 4:18, Amo 5:12, Mat 26:15
the great: 1Ki 21:9-14
his mischievous desire: Heb. the mischief of his soul
wrap: Isa 26:21, Luk 12:1, Luk 12:2, 1Co 4:5
Reciprocal: Gen 19:4 – But Exo 20:15 – General Exo 23:8 – thou shalt take Lev 25:14 – General Deu 1:17 – ye shall hear Deu 16:19 – wrest Deu 24:17 – pervert Deu 27:25 – General Jdg 16:5 – we will 2Sa 11:14 – wrote a letter 2Sa 13:4 – from day to day 2Sa 13:29 – servants 1Ki 21:7 – I will give thee 2Ch 19:7 – taking of gifts Job 22:8 – But as Job 31:21 – when Job 31:34 – that I Psa 15:5 – nor taketh Psa 26:10 – bribes Psa 50:18 – consentedst Psa 52:1 – mischief Pro 16:30 – moving Pro 17:8 – whithersoever Pro 17:23 – General Pro 18:5 – to overthrow Pro 24:2 – General Pro 28:21 – for Pro 29:4 – he that receiveth gifts Pro 30:15 – Give Ecc 3:16 – General Isa 5:23 – for reward Isa 32:7 – instruments Isa 33:15 – shaketh Isa 59:14 – General Jer 5:5 – but these Jer 6:7 – violence Jer 9:3 – they bend Jer 11:9 – General Jer 17:11 – he that Eze 9:9 – perverseness Eze 22:12 – taken gifts Hos 7:1 – they commit Hos 7:3 – General Amo 2:7 – pant Amo 6:12 – for Mal 2:16 – covereth Act 5:9 – have Act 23:14 – General Act 24:9 – General Act 24:26 – hoped 1Ti 6:10 – the love
Fuente: The Treasury of Scripture Knowledge
Mic 7:3. The main subject of this verse is conspiracy to do wrong, which we have learned is especially displeas-ing to God. There were three classes who formed the conspiracy-; the prince, the fudge, and the great or older. The thing which the three conspirators wished to obtain was a reward which is used in the sense of bribe. Wrap is from ahath, and Strongs definition is. “A primitive root; to Interlace, i.e. (figuratively) to pervert. The first part of the definition is especially applicable in this place, because to conspire together is the same as being interlaced in a transaction.
Fuente: Combined Bible Commentary
Mic 7:3-4. That they may do evil with both hands, &c. With all diligence; earnestly Hebrew, , to good it; that is, to do it thoroughly and effectually. Their hands are bent on iniquity, to execute it fully. So Dr. Wheeler. The prince asketh Namely, a gift; to do any one a favour, or good. And the judge asketh for a reward And the judge will not pass a decision till he has had a bribe to engage him to do it. And the great man uttereth his mischievous desire The great man at court, who can do what he will there, is bold to declare plainly his unjust, oppressive design; or, the mischief of his soul, as properly signifies. So they wrap it up The prince, the judge, and the great man, agreeing in their ill designs, make a threefold cord of iniquity: or, they twist one sin upon another, the latter to maintain or cover the former, and all jointly promote injustice, violence, and cruelty. The best of them is a brier Or, like a brier. They catch fast hold on, and retain, whatever they can lay their hands on. The most upright is sharper than a thorn Even the best among them would wound and injure on every side all that come near them. The day of thy watchmen The day in which they shall sound the alarm; and thy visitation cometh Namely, surely and speedily. The time of vengeance is coming, which hath been foretold by the prophets of former times, as well as the present, called here watchmen, as they are by Eze 3:7, and by Hos 9:8; then God will visit for all the sins thou hast committed against him. Watchmen may signify magistrates as well as prophets, (see note on Isa 56:10,) and then the words import the time when God will call both princes and prophets to account for their unfaithfulness in the discharge of their several offices. Now When that day is come; shall be their perplexity They shall be so entangled and insnared, as not to know what way to take.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7:3 That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the {c} great [man], he uttereth his mischievous desire: so {d} they wrap it up.
(c) That is, the rich man that is able to give money, abstains from no wickedness or injury.
(d) These men agree among themselves, and conspire with one another to do evil.
Fuente: Geneva Bible Notes
They were so skillful at doing evil that it seemed they could do it equally well with either hand; they were ambidextrous when it came to sinning. Another view is that "’both hands’ refer to ’the great man’ and the officials next to him. . . . The king and his depraved minions flagrantly pervert the covenant . . ." [Note: Waltke, in Obadiah, . . ., p. 200.] The leaders always had their hands out to receive a bribe (cf. Mic 3:11). The powerful could expect to get the evil things they wanted because they pulled the necessary strings. These leaders formed networks of conspiracy, like a basket, to entrap the weak.