For the sins of the rich oppressing the poor, of false prophets flattering for lucre, and of judges perverting justice, Jerusalem and the temple shall be destroyed.
For the sinnes of the rich opressing the poore, 5. of falfe prophets flatering for lucre, 9. and of Iudges peruerting iustice, 12. Ierusalem, and the temple shal be destroyed.
1And I said: Hear, O ye princes of Jacob, and ye chiefs of the house of Israel: Is it not your part to know judgment,E io dissi: Ascoltate, o principi di Giacobbe, e voi caporioni della casa d'Israele: Non appartien' egli a voi il sapere quel, che è giusto?AND I sayd: Heare ye princes of Iacob, & ye dukes of the house of Israel: Why, is it not your part to know iudgement,Et dixi: Audite, princeps Jacob, / et duces domus Israël: / numquid non vestrum est scire judicium, 2You that hate good, and love evil: that violently pluck off their skins from them and their flesh from their bones?Or voi odiate il bene, e amate il male: voi strappate violentemente la pelle da dosso alla gente, e la carne di sopra le loro ossa.which hate good, and loue euil: which violently take away their skinnes from them, and their flesh from their bones?qui odio habetis bonum, et diligitis malum; / qui violenter tollitis pelles eorum desuper eis, / et carnem eorum desuper ossibus eorum; 3Who have eaten the flesh of my people, and have flayed their skin off them: and have broken, and chopped their bones as for the kettle, and as flesh in the midst of the pot.Costoro si mangiano la carne del popol mio, e lo scorticano, e gli tribbiano le ossa, e lo fanno in pezzi come le carni da mettersi nella caldaia, o nella pignatta.Which haue eaten the flesh of my people, and haue stead their skinne from them: and haue broken, and cut their bones as in a kettle & as it were flesh in the middes of a potte.qui comederunt carnem populi mei, / et pellem eorum desuper excoriaverunt, / et ossa eorum confregerunt, / et conciderunt sicut in lebete, / et quasi carnem in medio ollæ ? 4Then shall they cry to the Lord, and he will not hear them: and he will hide his face from them at that time, as they have behaved wickedly in their devices.Alzeranno un dì le strida al Signore, ed ei non li esaudirà, e ad essi nasconderà la sua faccia in quel tempo, come eglino hanno indegnamente operato secondo i loro capricci.shal they crie to our Lord, and he wil not heare them: and he wil hide his face from them at that time, as they haue done wickedly in their inuentions.Tunc clamabunt ad Dominum, et non exaudiet eos, / et abscondet faciem suam ab eis in tempore illo, / sicut nequiter egerunt in adinventionibus suis. 5Thus saith the Lord concerning the prophets that make my people err: that bite with their teeth, and preach peace: and if a man give not something into their mouth, they prepare war against him.Queste cose dice il Signore contro i profeti, che seducono il mio popolo, i quali mordono co' loro denti, e predicano pace: e se uno non mette loro niente in bocca, gli muovono una guerra santa.Thus sayth our Lord vpon the prophets, that seduce my people: that bite with their teeth, nnd preach peace: and if a man geue not something in their mouth, they sanctifie battel vpon him. Therfore there shal be nigtHæc dicit Dominus super prophetas, / qui seducunt populum meum: / qui mordent dentibus suis, / et prædicant pacem; / et si quis non dederit in ore eorum quippiam, / sanctificant super eum prælium.
6Therefore night shall be to you instead of vision, and darkness to you instead of divination: and the sun shall go down upon the prophets, and the day shall be darkened over them.Per questo in cambio della visione avrete buio, e tenebre in vece di rivelazioni: il sole tramonterà per questi profeti, e il giorno si oscurerà per essi.to you for vision, and darkenes to you for diuination: and the sunne shal goe downe vpon the prophets, & the day shal be darkened ouer them.Propterea nox vobis pro visione erit, / et tenebræ vobis pro divinatione; / et occumbet sol super prophetas, / et obtenebrabitur super eos dies. 7And they shall be confounded that see visions, and the diviners shall be confounded: and they shall all cover their faces, because there is no answer of God.E saranno svergognati costoro, che vedon visioni, e saranno svergognati questi indovinatori; e si copriranno la faccia, perchè le loro risposte non sono di Dio.And they shal be confounded that see visions, and the diuiners shal be confounded: and al shal couer their faces, because there is no answer of God.Et confundentur qui vident visiones, / et confundentur divini; / et operient omnes vultos suos, / quia non est responsum Dei. 8But yet I am filled with the strength of the spirit of the Lord, with judgment and power: to declare unto Jacob his wickedness and to Israel his sin.Ma io sono stato ripieno dello spirito forte del Signore, di giustizia, e di costanza per annunziare a Giacobbe le sue scelleraggini, e a Israele il suo peccato.But yet I am replenished with the strenght of the spirit of our Lord, with iudgement, and power: to declare vnto Iacob his wickednes, and to Israel his sinne.Verumtamen ego repletus sum fortitudine spiritus Domini, / judicio, et virtute, / ut annuntiem Jacob scelus suum, / et Israël peccatum suum. 9Hear this, ye princes of the house of Jacob, and ye judges of the house of Israel: you that abhor judgment and pervert all that is right.Ascoltate queste cose, o principi della casa di Giacobbe, e voi giudici della casa d'Israele: voi, che avete in abbominazione la giustizia, e sovvertite ogni equità.Heare this ye princes of the house of Iacob, and ye iudges of the house of Israel: which abhorre iudgement, & peruert al right thinges.Audite hoc, principes domus Jacob, / et judices domus Israël, / qui abominamini judicium, / et omnia recta pervertitis: 10You that build up Sion with blood, and Jerusalem with iniquity.Voi, che edificate Sionne col sangue, e Gerusalemme a forza d'iniquità.Which build Sion in bloud, and Ierusalem in iniquitie.qui ædificatis Sion in sanguinibus, / et Jerusalem in iniquitate.
11Her princes have judged for bribes: and her priests have taught for hire, and her prophets divined for money: and they leaned upon the Lord, saying: Is not the Lord in the midst of us? no evil shall come upon us.I suoi principi giudicano in grazia de' regali, e i suoi sacerdoti predicano per guadagno, e i suoi profeti profetizzano per denaro, e si riposano nel Signore, e dicono: Non è egli il Signore in mezzo a noi? non verrà sopra di noi verun male.Her princes iudged for gifts, and her priests taught for wages, and her prophets diuined for money: & they rested vpon our Lord, saying: Why, is not our Lord in the middes of vs? euils shal not come vpon vs.Principes ejus in muneribus judicabant, / et sacerdotes ejus in mercede docebant, / et prophetæ ejus in pecunia divinabant: / et super Dominum requiescebant, dicentes: / Numquid non Dominus in medio nostrum ? / non venient super nos mala. 12Therefore because of you, Sion shall be ploughed as a field, and Jerusalem shall be as a heap of stones, and the mountain of the temple as the high places of the forests.Per questo, per colpa vostra, Sionne sarà arata come un campo, e Gerusalemme sarà quasi una massa di pietre, e il monte del tempio quasi un altissima selva.For this, because of you, Sion shal be ploughed as a filde, and Ierusalem shal be as an heape of stones, and the mount of the temple as the high places of forests.Propter hoc, causa vestri, Sion quasi ager arabitur, / et Jerusalem quasi acervus lapidum erit, / et mons templi in excelsa silvarum.
3:1
1:Hebrew and Septuagint, "He, the Lord, said;" or, Micheas addressed the princes of both kingdoms, under Ezechias, ver. 12., and Jeremias 26:18.
Worthington
Both rich and poor strove to extort from each other. (Worthington)
3:2
Suetorius xxxii
Skins. When some exhorted Tiberius to lay on more taxes, he replied: "a good shepherd must shear the flock, and not tear off the skin." (Suetorius xxxii.)
3:5
Peace. They pretend goodness, while they do the greatest mischief.
Calmet
Prepare. Literally, "sanctify," (Haydock) or denounce war. (Calmet)
Worthington
False prophets seek their private lucre. (Worthington)
3:6
Vision. Impostors shall skulk through fear, when the people shall see that they were not sent, ver. 7.
3:8
Spirit. I am no impostor, Micheas 2:11.
3:10
Iniquity. You offer victims unjustly procured, or build your palaces with what belongs to the poor.
3:11
Calmet
Hire. It is not lawful to refuse instruction to those who have nothing; nor must priests act solely for a temporal reward, though reason shews that they should be supported by those whom they have to teach, Matthew 10:8, 10., Galatians 6:6., and 1 Timothy 5:18. (Calmet)
Worthington
The judges grew rich by other people's quarrels; and, as all ranks offended, they were justly involved in ruin, ver. 12. (Worthington)
3:12
Calmet
Forests, after its destruction by Nabuchodonosor. (Calmet)
Haydock
In the space of three years' neglect, shrubs were growing in the courts of the temple, 1 Machabees 4:38. (Haydock)
St. Jerome
Rufus ploughed up the spot where the temple had stood, after the Romans had burnt it down. (St. Jerome; Josephus, Jewish Wars 7:20.)
Calmet
This prediction made a deep impression on the minds of the people. It caused them to refrain from killing Jeremias, ver. 1. (Calmet)
3:1
The chief of both the kingdomes (the tvvo tribes, & the tenne) were great extorcioners, and the poore murmuring against the rich also extorted ech from other: imitating the greater sorte in euil.
3:5
False prophetes sought also their priuate gaine.
3:9
Likewise the Iudge peruerted iudgement scraping their tempo al profite of other mens quarels.
3:11
Concordance Ezec. 22. Soph. 3.
3:12
And therfore al sortes greeuously offending shal al vvorthely perish.
Concordance Iere. 26.
3:1
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 52
… For ye also believed not God, as Paul saith; “What if some did not believe? shall their unbelief make the faith of God of none effect? God forbid.” ( Rom. iii. 3, 4 .) For the Prophets ever rebuked them, saying, “Hear, ye rulers of Sodom”; and, “Thy rulers are disobedient” ( Isa. i. 10, 23 ); and again, “Is it not for you to know judgment?” (
3:5
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 6
… and if it was not put into their mouth, they prepared war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall not go down over the prophets, and the day shall be dark over them. And the seers shall be ashamed, and the diviners confounded.”
3:8
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.29
29. And if further a man peruse all the books of the Prophets, both of the Twelve, and of the others, he will find many testimonies concerning. the Holy Ghost; as when Micah says in the person of God, surely I will perfect power by the Spirit the Lord
St John Chrysostom † AD 407 Homilies on Second Corinthians 24
… And God took me.” ( Amos vii. 14, 15 .) But he did not say this to exalt himself, but to stop their mouths that suspected him as no prophet, and to show that he is no deceiver, nor says of his own mind the things which he says. Again, another also, to show the very same thing, said, “But truly I am full of power by the spirit and might of the Lord.” (
3:10
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.58
… Zion shall be plowed as a field, and Jerusalem be as a lodge in a garden, and the mountain of the house be reckoned as a glade in a thicket.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 65
… as also He Himself declared when He said, “Fill ye up the measure of your fathers.” For from the first the prophets used to charge them with these things, saying, “Your hands are full of blood;” and, “They mingle blood with blood;” and, “They build up Sion with blood.”
3:12
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.18
18. Esaias lived nearly a thousand years ago; and he beheld Zion as a booth . The city was still standing, and beautified with public places, and robed in majesty; yet he says, Zion shall be ploughed as a field
3:1
1. HEAR, YE PRINCES OF JACOB, AND YE DUKES OF THE HOUSE OF ISRAEL, — that is, the princes of the ten tribes, and the dukes of the two tribes: for by Jacob he signifies the ten tribes, by Israel Judah and Benjamin, as I have said at the beginning of chapter II. The Septuagint for "princes" renders ἀρχαί, which the Vatican version renders "principia"; the Regian version renders it better as "principatus." DO YOU NOT KNOW WHAT JUDGMENT IS, — "to know" both speculatively, and rather more practically, so that you actually perform judgment, that is, that which is just, and prescribed and commanded by the law of God, especially concerning justice and the rights owed to neighbors, as for example that you render to each what is his own, that you do not oppress the poor, and that you punish those who oppress them. Thus Theodoret, Lyra, Arias and others.
3:2
2. YOU WHO HATE GOOD, AND LOVE EVIL. — The words good and evil can be taken both in the masculine gender and in the neuter: for since these princes loved wickedness and hated goodness, consequently they loved wicked men and hated good men and citizens. For like loves like to itself, and hates what is unlike. Again, virtue or vice are not loved in the abstract, but in the concrete; namely in their subject, that is in a good or evil man. Truly St. Prosper, epistle XXXII: The impious part of the world is hostile to the part of the pious, nor can it tolerate dissimilar minds. Laughing at those unwilling to use present riches, etc. This is what is commonly said: "An ass is beautiful to an ass, and a pig to a pig; a jackdaw sits with a jackdaw, and a chatterer with a chatterer; a cicada is dear to a cicada, an ant to an ant; a thief knows a thief, as a wolf knows a wolf." Thus today we see many hating religious men, because they themselves are irreligious, and secretly perpetrate impure deeds and other crimes, which naturally generate in them antipathy and aversion from chaste and holy men; especially those who censure and persecute the same. I have great experience of this matter in many. WHO VIOLENTLY STRIP THEIR SKINS FROM THEM (namely Jacob and Israel, whom he named in verse 1, that is the Samaritans and Jews) FROM ABOVE THEM, AND THEIR FLESH FROM ABOVE THEIR BONES? — This is a continued metaphor, or allegory. For kings and princes in Scripture are called shepherds, just as Homer everywhere calls Agamemnon, king of the Greeks, ποιμένα λαῶν, that is shepherd of peoples: because what a shepherd provides for sheep, this a king ought to provide for his subjects: namely to feed, to direct, to protect from wild beasts and wolves, and to live from the milk and wool of sheep. For, as Tiberius Caesar, as Suetonius testifies in his Life, used to say: "It is the mark of a good shepherd to shear his flock, not to flay it," not to cut flesh and bones: because namely princes ought not to plunder their subjects, nor to seize their goods, or to suck them dry with excessive tributes and burdens, like leeches, so as to reduce them to leanness and poverty. For thus they harm not only their subjects, but also themselves. For the leanness of the sheep is the leanness of the shepherd; and the poverty of the subject is the poverty of the prince. Rightly therefore Micah here reproaches the same to the princes of Israel and Judah. Whence the Chaldean, clearly explaining this trope, thus translates: Seizing the faculties of my people, and taking away their precious money, and consuming their remnants, and breaking them as members are broken within a pot, and pieces of flesh within a cauldron. By skin therefore, flesh and bones he signifies substance, that is the faculties of the people, which they were seizing and dividing among themselves, the nobles, so that they might squander them prodigally in displays, luxury, feasts and banquets. This is what is signified by what follows: "And they broke them as in a cauldron, and as flesh in the midst of a pot." Wherefore it seems less genuine, and more symbolic, what St. Jerome, Haymo, Remigius and Hugh understand by the pot and cauldron as Jerusalem, in which the poor were as if broken and cooked in a pot by the more powerful. For a pot, which is an instrument of the kitchen, signifies feasts and banquets, which are cooked and prepared in pots. Note the catachresis, by which he calls faculties skin, flesh and bones; because, just as man consists of and lives by these, so also by his faculties. For from these he procures for himself sustenance, that is food, and consequently blood, flesh, skin and bones. Whence among the Greeks βίος is called both sustenance and life; because life subsists from sustenance. "Money," says the Ethicist, "is man's soul, blood and life: whoever therefore takes it from the poor, takes away his life." Again in skin, flesh and bones there is a climax, or gradation: for it is less to flay a man, more to cut and eat his flesh, most and greatest to devour him even to the bones, nay even to strip the bones and break them, so that you suck out the marrow. The sense therefore is, as if to say, The nobles of Israel and Judah seize his goods so greedily and rapaciously, that they seem not only to flay him, but even to strip his flesh, nay even to devour him to the bones, and even to strip the bones. This is what Ezekiel reproaches to the same in chapter XXXIV, 2: "Woe to the shepherds of Israel, etc. You ate the milk, and were clothed with the wool, and you killed what was fat: but my flock you did not feed." Tropologically, heretics and seducers who entice others into heresy, lust, thefts, murders and other crimes, flay them with their own skin, strip them of flesh and bare their bones. For skin is the outward virtue and beauty in the composition of the face, gait, movements and limbs: in short, skin is modesty. Likewise the external ceremonies, which heretics condemn and uproot. Flesh is the internal virtues, but the more tender and soft ones, such as almsgiving, temperance, justice. Bones are the harder and stronger virtues, such as penance, mortification, contempt of the world, martyrdom. Thus St. Gregory, in the Psalms, Book I of Penitence, explaining verse 2: "Heal me, O Lord, for my bones are troubled," that is, he says, "the virtues of the soul are obscured, and the virtues are at once weakened and troubled (by sin, to which the wicked tempter and seducer incites): for charity is confounded, humility is oppressed, fortitude is cast down, chastity is assailed. By bones we understand the virtues, by which we sustain the soul: for just as in bones is the strength of bodies, so in virtues is found the vigor of souls." Whoever therefore robs his neighbor of these virtues, whoever for example leads him into the sin of immodesty, flays him: whoever drags him into gluttony and avarice, strips him of flesh: whoever finally entices a holy and religious man to the violation of vows, to the renunciation of his profession, or even of faith, this man strips him of bones.
3:4
4. THEN (when namely the vengeance of God, which I here continually threaten against them, shall overtake them) SHALL THEY CRY TO THE LORD (but in vain; for) HE WILL NOT HEAR THEM, — because they themselves were unwilling to hear Him when He warned them through me. AND HE SHALL HIDE HIS FACE FROM THEM. — "His face," that is, His favor, care, providence, aid, presence and beneficence (for these are symbolized by the face) He shall withdraw from them. For just as the sinner turns his face from God, and rebellious and disobedient turns his back to Him: so in turn God to him afflicted and calling upon Him, withdraws His face, that is, His grace and aid, and shows the back of abandonment, forgetfulness and reprobation. Which is a great punishment, according to that in Proverbs, chapter 1, verse 24: "Because I called, and you refused: I stretched out my hand, and there was none that regarded. I also will laugh at your destruction, and will mock when that which you feared shall come upon you," etc.
3:5
5. THUS SAITH THE LORD CONCERNING THE PROPHETS (that is, concerning false prophets, or to, against false prophets) THAT SEDUCE MY PEOPLE, — by flattering them in their sins, promising them impunity, prophesying that all things shall be prosperous and happy for them. THAT BITE WITH THEIR TEETH (that is, gnash at me and other true Prophets, who threaten war to Israel, whereas they promise peace and prosperity to them. Thus R. David and Lyran. Or, as Albert and Hugh say, who gnash and threaten all manner of evils to those who give them no gifts: but to those who do give them gifts) PREACH PEACE, — that is, all prosperity. Secondly, Theodoret, Vatable and Clarius: "That bite with their teeth," as it were flattering and fawning upon those who give gifts; hence they preach peace and prosperity to them. For thus dogs, asses and horses bite with their teeth those who continually feed them, that is, they simulate biting, as if familiarly fawning, and begging from them the food which they bite. Thirdly and genuinely, as if to say: Who while they "bite with their teeth," that is, devour what is given to them by those who bestow gifts, they prophesy and "preach peace" to them, namely that all good and prosperous things shall befall them. On the contrary: IF ANY ONE SHALL NOT GIVE INTO THEIR MOUTH (something to bite and devour), THEY SANCTIFY WAR AGAINST HIM, — that is, they declare and wage war against him, both because they threaten him with enemies and all adversities, as against an impious man who has neglected and despised the pious and holy Prophets of God; and because they stir up lawsuits and wars against him, saying: This man is impious, and an enemy of the Prophets and servants of God; he is avaricious, inhuman, and worthy to be driven from the city, harassed, despoiled, etc., as do famous and strong beggars, but of weak and impatient spirit, of whom therefore it is rightly said: "Even a beggar in his place can accomplish much." Thus St. Jerome, Remigius, Arias and others. Hence the Chaldean renders it: Whoever offers them a feast of flesh, to him they prophesy peace; and whoever offers them nothing, against him they stir up or prepare war. For to sanctify war is to sanctify the holy war of God against the impious, or to prepare, declare and preach it through the holy Prophets. See the sayings in Jeremiah, chapter 6, verse 4.
3:6
6. THEREFORE NIGHT SHALL BE TO YOU INSTEAD OF VISION, AND DARKNESS TO YOU INSTEAD OF DIVINATION. — Note the beautiful antithesis of punishment to guilt, which being equally opposed to that guilt, fittingly strikes and punishes it. The sense is, as if to say: You, O false prophets, flattering Israel in its sins and promising it peace, have seemed to yourselves to see the day and light, that is, truth and prosperity: but I say and assert that your vision is night and darkness, that is, error and falsehood, and therefore I will punish you with dark and dreadful night, that is, with terrible calamity, destruction and captivity; so much so that to you, on account of anguish, fear and sorrow, the sun at midday shall seem to set, and the day to be darkened: then you shall be confounded; because it will be made manifest from the very event that your oracles were lies and false flatteries: wherefore for shame you will cover your faces and countenances, which have uttered these false oracles: "because there is no answer from God," as if to say: In truth it will appear that your prophecies were not answers from God, but of the devil, or vain and false inventions and fabrications of your own mind. For light is partly a symbol of truth, partly of joy and happiness; night is partly a symbol of falsehood and falsehood, partly of calamity and disaster. Thus St. Cyril, Theodoret, St. Jerome, Haymo, Remigius and others. See the words of Amos cap. VIII, 9: "The sun shall go down at midday, and I will make the earth dark in the day of light."
3:7
7. THEY SHALL COVER ALL THEIR FACES. — The Hebrew and Chaldean: They shall wrap their lip, that is, their lips with the lies by which they have uttered false oracles: for, as has preceded, "they shall be confounded" and blush exceedingly, when their fraud and falsehood shall be discovered; and for shame they will cover their face and countenance, which a little before was impudent, with hand and cloak placed opposite. Thus St. Jerome, Clarius, Vatable, Palacius, Ribera and others. Arias translates: They shall wrap their mustache. For the false prophets went about adorned, and nourished mustaches at their lips, as if they were suitors of Penelope; such as one may still see among the ministers of the word not of Christ, but of Calvin. The Septuagint as to the matter in the same sense, but as to the words translate contrarily: All shall open their lips against them. For thus they have it word for word: They shall curse them, as if the Hebrew עטה ata signifies both to cover and to open: for Hebrew words often signify two contrary things. Delrio explains it otherwise, in adage 992: "They shall cover," he says, "their faces," as those condemned and damned to death; for the faces of such were wont to be veiled, as was done to Haman, Esther, cap. VII, 9, and to Susanna, Daniel, cap. XIII, 32, and to Ezekiel, cap. XII, 6, and to Christ, Matt. cap. XXVI, 66 and 67. Hence that ancient ill-omened word and sentence of the Romans: "Head covered, hang on an unlucky tree." This sense is learned and probable, yet the former, as being more genuine, is thus more probable: for the repeated word "they shall be confounded" indicates that here it is rather about shame than about death.
3:8
8. BUT I AM FULL OF STRENGTH BY THE SPIRIT OF THE LORD, OF JUDGMENT AND OF VIRTUE. — He opposes himself to the false prophets, as if to say: They flatter you, and prophesy soft and favorable things: but I am full of the spirit of God, which is strong, that is, harsh, threatening and sharp; so that namely I may preach freely, fearlessly, sharply and constantly the judgment of God and His virtue, or power, that is His just and powerful vengeance, which He will exercise upon you through the Assyrians and Chaldeans, O Israelites and Jews. Note here three qualities necessary for a true Prophet, teacher and preacher, opposed to as many vices of the false prophet. The first is fortitude, by which he is neither captured by flattery and gifts, nor yields to threats and punishments, but freely and constantly censures crimes, even of the powerful, and threatens them with God's wrath and vengeance. This is opposed to the false prophets' partly timidity, by which they preach pleasing things, fearing to offend the rich and powerful; partly greed, by which for the sake of gifts they prophesy prosperity to them. The second is judgment, by which they both distinguish true things from false, so that they preach only true and certain things; both discern greater sins from lesser, so that they censure those more sharply, these more mildly; both prudently and discreetly admonish and teach anyone according to his character, capacity and condition; and finally, as if constituted and inspired by God, they pronounce judgment, that is a sentence of damnation and destruction, upon the impious. This is opposed to the false prophets' lies, indiscretion and flattery. The third is virtue, namely strength of soul and efficacy of speech, which no one can resist. This is opposed to the false prophets' cowardice and vain and garrulous blandishment. But let Prophets know that these qualities are not their own, but are of the Spirit of God, and are inspired in them by Him. Such was the spirit of Elijah, invincible, sharp and fiery, of whom it is said in Ecclesiasticus, cap. XLVIII, 1 and 6: "Elijah rose up like fire, and his word burned like a torch. By the word of the Lord he shut up the heaven, and brought down fire from heaven three times. Who didst thou strike down to destruction, and didst easily break their power." Such was Isaiah, cap. LVIII, 1: "Cry, cease not, lift up thy voice like a trumpet, and tell my people their wicked doings, and the house of Jacob their sins." Such was Jeremiah, cap. VI, 11: "Therefore I am full of the wrath of the Lord, I have labored holding it in," etc. And verse 27: "I have given thee for a trier among my people mighty, etc. Call them reprobate silver, because the Lord hath cast them away." Such was St. John the Baptist, saying Matt. cap. III, 7: "Ye brood of vipers, who hath shewed you to flee from the wrath to come?" Such was Paul, who, disputing concerning chastity, justice and judgment, struck and made to tremble even Felix the governor himself, though an infidel and impious man, Acts cap. XXIV, 25. Such were the Apostles, who, having received the Holy Ghost, in a vehement spirit broke in pieces the ships and kings of Tarshish, as is seen in the Acts of the Apostles. Such shall be Elijah and Enoch at the end of the world, contending against Antichrist, of whom it is said Apoc. cap. XI, 5: "And if any man will hurt them, fire shall come out of their mouths, and shall devour their enemies."
3:10
10. WHO BUILD UP SION IN BLOODS. — Thus also the Syriac and Arabic versions. The Prophet passes from the twelve tribes to only two. For it is likely that he had proclaimed those things which preceded, sometimes to the ten tribes, sometimes to the two, in preaching; and finally, when the ten tribes had been led away into Assyria, he had inculcated the same things to the two tribes alone which remained. The sense therefore is, as if to say, You, O Jews, build magnificent houses and palaces in Jerusalem, and furnish them with all precious furnishings, by draining the resources, labors and blood of the poor through unjust tributes, judgments, usuries, frauds, oppressions, etc., according to that passage in Ecclesiasticus, chapter XXXIV, 25: "The bread of the needy is the life of the poor: he that defraudeth him thereof, is a man of blood. He that taketh away the bread gotten by sweat, is like him that killeth his brother." Thus St. Jerome, Remigius, Albert, Haymo and others. For thus unjustly despoiled, they not rarely die from hunger and miseries, or from grief and indignation. Whence the Chaldean renders it: Building their houses in Sion with blood shed. Such are those who convert the goods of hospitals, orphanages, widows, monks, and other things by which orphans, the aged, the sick, the poor, etc., ought to be nourished, to their own uses; who, as is said here, are not merely thieves, but also robbers and murderers of the poor. This is what Jeremiah rebuked in King Joakim of Judah, chapter XXII, 13: "Woe, he says, to him that buildeth his house in injustice, and his chambers not in judgment! who maketh his neighbor serve him without wages, and will not give him the price of his work." See the remarks there. Note: This prophecy, as is evident from Jeremiah, chapter XXVI, 18, was uttered by Micah under King Hezekiah, who fortified the walls of Jerusalem against the Assyrians, and therefore destroyed houses near the walls, which are wont to be those of the poor, lest the enemy should occupy them, and that from their stones and materials he might repair the walls. This is indeed what Isaiah says, chapter XXII, 10: "And you have destroyed the houses to fortify the wall." Whence Sanchez suspects that here the princes of Hezekiah and the prefects of public works are censured, because they destroyed these houses of the poor and did not pay them the price from the public treasury. Otherwise, indeed, when a siege was imminent, it was lawful to demolish houses near the walls, which created danger to the city. Morally, tyrants build and increase their dominions, domains and kingdoms through slaughters, robberies and unjust wars. Thus Theophylactus in Habakkuk, chapter II, 12. Again, such are princes who amplify the revenues of the treasury through unjust taxes, as it were through robberies. Wherefore Blessed Isidore of Pelusium, book I, epistle 37, rightly adapts and applies these words of Micah to Eusebius the bishop, who was building a church in Pelusium from the oppressions of the poor. Thirdly, such are judges who construct fine walls and buildings from unjust fines, who, corrupted by bribes, acquit the guilty and condemn the innocent. Fourthly, those who confer offices and benefices on unworthy relatives, or on those joined in communion of sin, and as ministers of lusts and desires. Thus Adrian VI, the Pontiff, elevated none of his relatives to honors or riches, saying that he did not wish "to build Sion in bloods;" by which word and deed he gained for himself a great reputation for holiness, especially when joined with the wonderful humility and continence of his spirit. For this reason we read inscribed on his tomb in Rome: "Adrian VI lies here, who in his life considered nothing more unfortunate for himself than that he should rule." Wherefore, says Onuphrius, his cousin's son, who was laboring at letters in the gymnasium of Siena in Tuscany, because he had come to Rome without being called and had suddenly abandoned his studies, he immediately sent back mounted on a pack horse; constantly objecting to his levity of mind, and severely admonishing him to take from himself an example of modesty and temperance in good time. He also rebuked in a remarkable manner others, not even distant in degree of kinship, who had come on foot to Rome from Germany in hope of higher fortune, and giving each of them woolen cloaks and modest traveling money, he ordered them likewise to return on foot to their homeland. By the testimony of these things he was accustomed to detest the profuse liberality of some of the preceding Pontiffs toward their relatives, as a grave and pernicious thing to the commonwealth. Something similar is also reported of Clement, the Pontiff of that name the fourth, who, when he himself was entreated by friends to grant more benefices to a certain relative of his who already had three, answered: "No, I will not obey flesh and blood, but rather God; nor is he a worthy successor of Peter who gives more to kinship than to Christ." Thus far Onuphrius in the Life of Adrian VI. Fifthly, those who, as if for the sake of spiritual gain, would enter into suspect houses, or speak more freely with immodest women. Sixthly, those who under the pretext of religion would abandon parents laboring in extreme want, to whom they could be of use: or would persuade sons to convert alms by which needy parents ought to be helped into material temples, and into priests; whom Christ rebuked in Matthew, chapter XV, 5. Thus Delrio, adage 993. by which word and deed he gained for himself a great reputation for holiness, especially when joined with the wonderful humility and continence of his spirit. For this reason we read inscribed on his tomb in Rome: "Adrian VI lies here, who in his life considered nothing more unfortunate for himself than that he should rule." Wherefore, says Onuphrius, his cousin's son, who was laboring at letters in the gymnasium of Siena in Tuscany, because he had come to Rome without being called and had suddenly abandoned his studies, he immediately sent back mounted on a pack horse; constantly objecting to his levity of mind, and severely admonishing him to take from himself an example of modesty and temperance in good time. He also rebuked in a remarkable manner others, not even distant in degree of kinship, who had come on foot to Rome from Germany in hope of higher fortune, and giving each of them woolen cloaks and modest traveling money, he ordered them likewise to return on foot to their homeland. By the testimony of these things he was accustomed to detest the profuse liberality of some of the preceding Pontiffs toward their relatives, as a grave and pernicious thing to the commonwealth. Something similar is also reported of Clement, the Pontiff of that name the fourth, who, when he himself was entreated by friends to grant more benefices to a certain relative of his who already had three, answered: "No, I will not obey flesh and blood, but rather God; nor is he a worthy successor of Peter who gives more to kinship than to Christ." Thus far Onuphrius in the Life of Adrian VI. Fifthly, those who, as if for the sake of spiritual gain, would enter into suspect houses, or speak more freely with immodest women. Sixthly, those who under the pretext of religion would abandon parents laboring in extreme want, to whom they could be of use: or would persuade sons to convert alms by which needy parents ought to be helped into material temples, and into priests; whom Christ rebuked in Matthew, chapter XV, 5. Thus Delrio, adage 993.
3:11
11. HER PRINCES JUDGED FOR GIFTS (that is, in exchange for gifts, on account of gifts), AND HER PRIESTS TAUGHT FOR (that is, in exchange for) HIRE, AND HER PROPHETS DIVINED FOR (that is, in exchange for) MONEY. — For the preposition in Hebrew is beth of price, signifying for, on account of. He censures the princes because they committed a twofold injustice in judgment: first, by selling their sentence; second, by perverting it, and absolving the guilty, condemning the innocent on account of gifts. Second, he censures the teachers of the law, because they sold the sacred doctrine of the divine law for money, which is simony, as theologians teach, and namely our Lessius, tract. On Simony, doubt. II, at the beginning, and doubt. XIII, said 3 and 4. Third, he censures the false prophets, because they sold their oracles for gold, which likewise was simony, not in the thing itself (because these oracles were not sacred, indeed not even true; because not suggested by God, but fabricated from their own brain), but in their own opinion, and in the estimation of the common people, who held these oracles to be true and divine. Behold in these ways they built Sion in blood, and Jerusalem in iniquity, as preceded above. For these words explain those earlier ones, as it were the thesis through the hypothesis and through examples. AND THEY LEANED UPON THE LORD. — In Hebrew ישענו iisseanu, that is, they relied upon the Lord, just as a sick man or an old man relies upon and leans on his staff. Thus the Chaldean, Pagninus and the Zurich version, as if to say: These false prophets, although they are seducers and full of crimes, yet as if they were pious and holy, rest securely in God's care and providence, saying: Jerusalem is a holy city, we are the people of God, according to that in Jeremiah, chapter VII, 4: "The temple of the Lord, the temple of the Lord, the temple of the Lord it is." Therefore our God will protect us, nor will he allow his city and temple to be overthrown, and his people to be delivered to enemies. Thus St. Jerome, Cyril, Theodoret, Lyra, Clarius and others. Great is this impiety and presumption of the wicked, that although they gravely offend God, they yet hope, indeed do not doubt, that they will be protected by him when the enemy threatens or danger impends.
3:12
12. FOR THIS CAUSE, BECAUSE OF YOU (namely, because you build Sion in blood, and Jerusalem in iniquity, as I said verse 10. Hence that you may be punished in that wherein you have sinned, and that punishment may lay waste guilt) SION SHALL BE PLOUGHED AS A FIELD, AND JERUSALEM SHALL BE AS A HEAP OF STONES, — that is to say, The Chaldeans shall destroy the magnificent houses which you have built in Jerusalem from the plunder of the poor, so that nothing shall remain of them except ruins and heaps of stones, and the city itself shall be desolate and levelled, and shall become a field fit to be ploughed. Sion properly signifies the upper part of the city, in which was the temple and the citadel of David: Jerusalem truly was the lower and greater part of the city, subject to the mount and citadel of Sion; yet often by synecdoche the whole city is called Sion. SHALL BE PLOUGHED, — that is to say, Sion shall be utterly laid waste by the Chaldeans, and with walls and houses scattered, it shall become as a field and arable land. Note: As it was the custom among the ancients that those about to build a city would mark out and circumscribe its boundary by drawing a plough around it, and there enclose and fortify it with a wall and ditch; whence they called the place from which they had dug the earth a ditch. Hence Virgil: Meanwhile Aeneas marks out the city with a plough. Thus in turn enemies, about to completely overturn and annihilate a city captured by them, with walls and buildings overthrown, would draw a plough through the city: for this was to make a city into a village and field. Hence Modestinus, in the law Si ususfructus, XXI, Digest, On the Ways Usufruct is Lost: "If," he says, "usufruct is bequeathed to a city, and a plough is drawn through it, as happened to Carthage, the city ceases to be; and therefore as if by death it ceases to have usufruct." And Horace, book I, ode XVI: And would impress upon the walls Hostile plough the insolent army. And Virgil: And the fields where Troy was. AND THE MOUNT OF THE TEMPLE IN THE HEIGHT OF THE FORESTS, — that is to say, The mount of Sion, on which the temple was built, with this and other buildings burned, shall be so desolate that it shall appear to be as a rock of ruins; as in the forests of mountains at the summit peaks and rocks stand out, as if the height and summit of the forest. Thus St. Jerome, the Chaldean, Remigius and Arias. Secondly, that is to say, On the mount of Sion, with the temple overthrown, trees shall grow up, so that the mount shall become wooded, and shall become a forest. Thus Theodoret, Lyran and Vatablus. And Isidore, book XV, chapter 1: "A city," he says, "is founded by plough, is turned by plough." Hence a city is said to be named from urvo, that is from the curvature of the plough, which they drew around the city: whence to urv or to urb was the same as to define by plough, says Pomponius the jurist. For at first in elevated places they began to draw a ditch and surround it with a rampart for their protection, and thus they began cities and towns. Hence Varro says a city is named because it is marked out by plough; and walls as if munitions, and a wall from fortification; and a town, because it is fortified for the sake of aid. For the ancients, with yoked oxen, a bull and cow after the Etruscan rite, in founding cities would draw a furrow around with an inner plough, within which they would build the city. They did this for religious reasons on an auspicious day, so that the city fortified with ditch and wall would be fortunate. Hence the Poet: A fitting day is chosen on which he marks the walls with plough. Note: This prophecy of Micah is cited by the elders of Israel in Jeremiah XXVI, 18, that they might defend Jeremiah prophesying similar things, and free him from death. There it is said to have been issued under King Hezekiah, namely after the ten tribes in the sixth year of the same were led away into Assyria. Whence with Samaria omitted, as already overthrown, Micah addresses and speaks to Jerusalem alone here and thenceforth to the end of the prophecy. Moreover there the same elders say this prophecy of Micah was not fulfilled, because the people struck by it did penance, and obtained pardon from God, and the abolition of the sentence concerning the destruction of the city. Thus they thought, but falsely. For this sentence of God was not abolished, but only suspended, and deferred until the times of Jeremiah, who again recalled and renewed the same, chapter XXV, 11, saying: "All this land shall be a desolation and an astonishment: and all these nations shall serve the king of Babylon seventy years." And chapter XXVI, 9: "This house shall be as Silo, and this city shall be desolate, so that there shall be no inhabitant." And so it came to pass in the year 11 Sedecias, by whom Nebuchadnezzar overthrew the kingdom of Judah with its city and temple. For that Micheas threatened the literal destruction of the Chaldeans, not of the Romans (as Eusebius held in book VIII of the Demonstration, cap. VIII, moved by this reason, that Jerusalem was then destroyed only because it was built in blood, as Micheas says here verse 10, namely in the blood and death of Christ, but wrongly; for Jerusalem was not built because of the blood of Christ, but destroyed by Titus), is evident both from the passages of Jeremiah already cited, and from the fact that in the time of Micheas the calamity of the Jews from the Chaldeans was imminent, not from the Romans. Yet typically and allegorically these things pertain to their destruction by Titus and the Romans; for the Chaldeans were the forerunners and as it were antitypes of these: for the Romans perfected what the Chaldeans began, when they brought upon Jerusalem and the commonwealth of the Jews complete and final destruction. Tropologically, Jerusalem is a holy soul, dedicated and consecrated to God through grace: this is overthrown by mortal sin, and becomes a heap of stones and rubble, that is an undigested mass of all passions and vices, which before had been constructed from gems, and surrounded by them and as it were crowned with them, of which Apocalypse XXI, 9. The gems are endowments and virtues; Sion is the mind and reason (which in man is what the citadel is in a city, and what Sion was in Jerusalem, namely a watchtower) which before provided for and arranged the works of virtues, now after sin is as it were a field ploughed by the devil, that it may bear tares, thorns, aconites and the poisons of sins and scandals; the temple is the spirit, which before adhering to God continually offered to Him the sacrifices of prayer, meditation and praise, now after sin becomes a dense forest with useless and harmful trees, that is thoughts and cares in which beasts dwell, namely demons, who introduce therein their bestial and savage ways, nay, they make of man a beast, of the temple an idol, of an angel a demon. This sad change and ruin of the soul Jeremiah describes and bewails throughout the Lamentations, where among other things he says, cap. II, 5 and 6: "He hath cast down in his wrath the strong holds of the daughter of Juda: he hath brought them down to the ground, he hath polluted the kingdom and the princes thereof. And he hath broken down his hedge like a garden, he hath destroyed his tabernacle," etc. And the Psalmist, Psalm LXXVIII, 1: "O God, the heathens are come into thy inheritance, they have defiled thy holy temple: they have made Jerusalem to be as a place to keep fruit." Isaiah has similar passages cap. I, 7 and following. Micheas predicted in the preceding chapter, last verse, that mount Sion and the temple would be laid waste by the Chaldeans; now in order to follow his custom of adding joyful things to sad ones, that he may console his people, he teaches that the same is to be restored, nay even to be raised above all mountains through Christ, because namely in Sion Christ will begin His divine and heavenly Church, to which as to a citadel and lofty watchtower all nations will flow together in troops from the whole world, because from Sion shall go forth the law, and the word of the Lord from Jerusalem. Moreover in the Church there will be no war, but he foretells the greatest peace. And the Lord shall reign in mount Sion, from this time now and for ever: And the power shall come, the kingdom of the daughter of Jerusalem. Hence secondly, verse 10, he consoles the Jews, who were about to go captive into Babylon, that they would soon be freed thence by God, who would crush their enemies the Chaldeans, and restore to Sion its former strength. Note: Micheas appears to have borrowed the former and greater part of this chapter from Isaiah cap. II, where nearly the same things are found word for word. For Isaiah appears easily to have predicted the same thing forty years before Micheas. We gather this from the fact that the first five chapters Isaiah appears to have uttered under king Ozias. For cap. VI thus begins: In the year that king Ozias died. Since therefore he had the vision of the sixth chapter in the last year of Ozias, he appears to have received the visions of the preceding five chapters from God in the earlier years of the same king; but Micheas prophesied these things under Ezechias, who was the great-grandson of Ozias, as I said in the preceding chapter, last verse. For between Ozias and Ezechias intervened Joathan, who reigned sixteen years, and Achaz, who reigned the same number of years. Add some years of Ozias and Ezechias (for Micheas prophesied these things after the destruction of Samaria, which happened in the sixth year of Ezechias), you will have forty and more years, by which Isaiah received and published his oracle in cap. II before this one of Micheas. Since therefore I have explained these things in Isaiah cap. II, I will not repeat them here, but will briefly go through this chapter; let the Reader consult what I have noted in Isaiah. 1. And it shall come to pass in the last days, that the mountain of the house of the Lord shall be prepared on the top of mountains, and high above the hills: and peoples shall flow unto it. 2. And many nations shall make haste, and say: Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob: and he will teach us of his ways, and we will walk in his paths: for the law shall go forth from Sion, and the word of the Lord from Jerusalem. 3. And he shall judge among many peoples, and rebuke strong nations afar off: and they shall turn their swords into ploughshares, and their spears into sickles: nation shall not take up sword against nation: neither shall they learn war any more. 4. And every man shall sit under his vine, and under his fig tree, and there shall be none to make them afraid: for the mouth of the Lord of hosts hath spoken. 5. For all people will walk every one in the name of his god: but we will walk in the name of the Lord our God for ever and ever. 6. In that day, saith the Lord, I will gather up the lame, and her whom I had cast out will I gather up, and her whom I had afflicted: 7. And I will make the lame a remnant, and her that was afflicted a mighty nation: and the Lord shall reign over them in mount Sion from this time now and for ever. 8. And thou, cloudy tower of the flock, daughter of Sion, unto thee shall it come: yea the first power shall come, the kingdom to the daughter of Jerusalem. 9. Now why art thou come to nothing? Is there no king in thee, or is thy counsellor perished, because sorrow hath seized thee as a woman in travail? 10. Be in pain, and labour, O daughter of Sion, as a woman in travail: for now Sedekias, by whom Nabuchodonosor overthrew the kingdom of Juda with its city and temple. For it is clear that Micheas threatens the literal destruction by the Chaldeans, not by the Romans (as Eusebius held in book VIII of the Demonstration, chapter viii, moved by this reasoning, that Jerusalem was then destroyed only because it was built in blood, as Micheas says here in verse 10, namely in the blood and slaughter of Christ, but this is wrong; for Jerusalem was not built because of the blood of Christ, but destroyed by Titus), both from the passages of Jeremia already cited, and from the fact that in the time of Micheas the calamity of the Jews from the Chaldeans was imminent, not from the Romans. Yet typologically and allegorically these things pertain to their destruction by Titus and the Romans; for the Chaldeans were as it were the forerunners and antitypes of these: for the Romans perfected what the Chaldeans began, when they brought upon Jerusalem and the commonwealth of the Jews the full and final destruction. AND THE MOUNTAIN OF THE TEMPLE IN THE HEIGHT OF THE FORESTS,—that is to say, Mount Sion, on which the temple was built, being burned down with the other buildings, shall be so desolated that it shall appear to be as a rock of ruins; as in the forests of mountains at the summit the ridges and rocks stand out, as it were the heights and summit of the forest. Thus St. Jerome, the Chaldee Paraphrase, Remigius and Arias. Secondly, that is to say, on mount Sion, the temple being overthrown, trees shall grow up, so that the mountain shall become wooded and turn into a forest. Thus Theodoret, Lyran and Vatablus. Note: This prophecy of Micheas is cited by the elders of Israel in Jeremia xxvi, 18, that they might defend Jeremia as prophesying similar things, and might free him from death. There it is said to have been uttered under king Ezekias, namely after the ten tribes had been carried away into Assyria in the sixth year of his reign. Whence, Samaria being omitted as already destroyed, Micheas addresses and speaks to Jerusalem alone here and thenceforward to the end of the prophecy. Moreover, in that same place those same elders say that this prophecy of Micheas was not fulfilled, because the people, being struck by it, did penance, and obtained pardon from God, and the sentence concerning the destruction of the city was annulled. Thus they thought, but falsely. For this sentence of God was not annulled, but only suspended and deferred until the times of Jeremia, who again recalled and renewed the same sentence in chapter xxv, 11, saying: "All this land shall be a desolation and an astonishment: and all these nations shall serve the king of Babylon seventy years." And chapter xxvi, 9: "This house shall be as Silo, and this city shall be desolate, so that there shall be no inhabitant." And so it came to pass in the year 11 And Isidore, book LXXV, chapter 1: "The city," he says, "is founded with the plough, is turned with the plough." Hence the city is called from urvo, that is from the curvature of the plough, which they drew around the city: whence urvare or urbare was the same as to define with the plough, as Pomponius the jurist says. For at first in elevated places they began to draw a ditch and surround it with a rampart for their protection, and thus began cities and towns. Hence Varro says a city is called urbs because it is marked out with the plough; and walls quasi munia, and a wall from munition; and oppidum, because it is fortified for the sake of aid. For the ancients, with oxen yoked together, a bull and a cow after the Etruscan rite, in founding cities, drove the plough around the interior in a furrow, within which they would build the city. They did this for religious reasons on an auspicious day, that the city fortified with ditch and wall might be fortunate. Hence the Poet: A fitting day is read on which he marks the walls with a plow. Tropologically, Jerusalem is a holy soul, dedicated and consecrated to God through grace: this is overthrown by mortal sin, and becomes a heap of stones and rubble, that is, an undigested mass of all passions and vices, which before had been constructed from gems, and surrounded by them and as it were crowned with them, concerning which Apoc. xxi, 9. Gems are endowments and virtues; Sion is the mind and reason (which in man is what the citadel is in a city, and what Sion was in Jerusalem, that is, a watchtower) which before provided for and arranged the works of virtues, now after sin is as it were plowed by the devil, so that it may bear tares, thorns, aconites and the poisons of sins and scandals; the temple is the spirit, which before adhering to God continually offered to Him the sacrifices of prayer, meditation and praise, now after sin becomes a dense forest with useless and harmful trees, that is, thoughts and cares in which beasts roam, that is, demons, who introduce therein their bestial and wild ways, indeed they make from man a beast, from a temple an idol, from an angel a demon. Jeremiah describes and bewails this sad change and ruin of the soul throughout the entire Lamentations, where among other things he says, cap. ii, 5 and 6: "He hath cast down from heaven to the earth the beauty of Israel, and hath not remembered his footstool in the day of his wrath. He hath destroyed all the walls thereof: he hath broken down his strong holds, and hath made the ramparts thereof miserable." And the Psalmist, Psalm. LXXVIII, 1: "O God, the heathens are come into thy inheritance, they have defiled thy holy temple: they have made Jerusalem to be as a place to keep fruit." Isaiah has similar passages cap. i, 7 and following.
Machine translation from the Latin, not reviewed.
3:1
v. 4 « Et dixi : audite principes Iacob et duces domus Israel : numquid. non. vestrum est scire dudicium » ? — i. e. ut reipsa faciatis iudicium, q. e. id quod iustum ac rectum ac lege Dei praescriptum et ipsi maximi aestimetis et in opus deducatis et in iure dicendo et rcbus administrandis sequamini (cf. Sanct. Lap.); « vos debuistis apprinie officium vestrum discernere, vitium aversari, virtutem amplecti, quoniam haec omnia ego vos docueram tum legis constitutione tum aliis, quae saepe ob hunc finem edixi » (Theod. M.). Vcrum contraria et animis conceperunt et operibus exprimunt; nervose exprimitur in hebr. ope participiorum : od?o habentes bonum etc.
3:2
v. 2 « qui odio habetis bonum et diligitis malum, qui violenter tollitis pelles corum desuper eis et carnem eorum desuper ossibus eorum ;
3:3
v. 8 qui comederunt carnem populi mei et pellem eorum desuper excoriaverunt ct ossa eorum confregerunt et conciderunt sicut in lebete et quasi carnem in medio ollae » ; — i. e. non pastores sunt, verum laniones et latrones; populum iniuste opprimunt, spoliant, crudelitate magna et avaritia insatiabili excruciant; rei indignitatem vates declarat metaphoris per sinzula propositis : pellem detrahere, carnes avellere ab ossibus, omnia devorare, ossa confringere, ut medulla habeatur et sorbeatur ; demum omnia minutatim concidere, sicut quae in lebete (hebr.). Ka scil. odium boni iustique produnt et amorem mali manifestant (Is. 5, 20), quare carnificis et lanionis opus adeo singillatim proponitur. Rem ! declarat Chald. : « rapientes opes populi et divitias pretiosas ab iis tollentes ; et qui diripuerunt opes populi mei et divitias pretiosas ab iis tollunt et reliquias eorum consumunt, conversi dividunt eos quemadmodum qui dividunt membra in medio lebetis » (1. e. in frusta concidunt — cf. apud Rib. Lap:). Sed qui misericordiam denegabant, ipsi non invenient misericordiam. Tantis ac tot obruentur malis, ut. contemptores Dei et superbi tyranni misere lamentari cogantur :
3:4
v. 4 « tunc clamabunt ad. Dominum et non exaudiet eos et abscondet faciem suam ab eis in tempore illo, sicut nequiter egerunt adinventionibus suis » ; — cf. 2, 3. Prov. 14, 28; « cum venerit dies ultionis, clamabunt ad Dominüm et non exaudientur, quia nec ipsi rogantes audierunt; et extendent manus suas ad Dominum et Deus avertet faciem suam ab cis, quia et illi averterunt a precantibus vultum » (S. Ilier.). In hebr. per modum optativi vates affectum suum, quo iusto Dei iudicio subscribit et scelestos illos principes poenis cohiberi desiderat, publice prodit : et abscondat faciem i. e. non tantum subtrahere opem et favorem (Lap.), sed iram, vindictam infligere ex animo quasi exulcerato. Sicut illi egerunt, ?ta ? pro mensura criminum iis poena rependetur (cf. fleinke).
3:5
v. 5. « Haec dicit Dominus super prophetas, qui seducunt populum meum, qui mordent dentibus suis et praedicant pacem ; et si quis non dederit 1n ore eorum quidpiam, sanctificant super eum proelium » ; — plerique explanant: qui dum habeant quod dentibus mordeant i. e. quod devorent, fausta annuntiant, qui turpis lucri gratia ea vaticinantur quae hominibus placeant (cf. Hier. Chald. Alb. Rib. Sanct. Lap. Sa, Mar. Tir. Calm. Schegg, Keil, Tro- 1. Minime opus est metaphoram per singula velle explicare ; ita v. g. Alb. pelles exteriora bona, carnes declarat « mollia et delicata ad fomentum teneritudinis humanae coucessa, tam in vestitu quam in lectulo et esculento et poculento », 0580 virescorporiset virtutes aniinae ; Sanct. vostes, alimeuta, onera quae imponentur gravia etc. , melius, vertunt quia ; uti LXX àv0' ov. Prius expressit Chald. chon) ; at cum dentibus mordere inusitatum sit. pro comedere vel multo magis pro eo quod h. ]. requireretur : accipere quod. comedant, neque ca interpretatio altero membro exigatur, assentiendum erit graecis interpretibus : populum uti seducunt, ita misere laedunt, mordent, discerpunt, ipsa sua pacis et securitatis denuntiatione ruinam. adducunt (cf. Cyr. Tlieod. Theod. M.) ; dum dulcia (pacem) loquuntur, revera mordent, i. e. venena et mortem spargunt. Turpe lucrum altero membro satis declaratur : qui non large eis tribuit et ita ora maledica iis occludit, ei nomine Dei indicunt bellum et omnia adversa minantur tamquam impio ac reprobo, qui Dei prophetas spreverit (Tir.); cf. Ier. 23, 16 seq. Ez. 13, 19. At vae iis, qui de suo corde prophetant
Isti peccata populi dissimulantes et vaticiniis adulatoriis aures demulcentes perniciem creabant ; quare Ieremias postmodum conquestus est : « prophetae tui viderunt tibi falsa et stulta, nec aperiebant iniquitatem tuam, ut te ad poenitentiam provocarent » (Lament. 2, 14. Sanct.). Tales describit et arguit (cf. 2, 6) vates :
3:6
v. 6 « propterea nox vobis pro visione erit et trenebrae vobis pro divinatione et occumbet sol. super prophetas et obtenebrabitur super eos dies » ; — i. e. in poenam ! fraudis commissae, qua divinam missionem et inspirationem commenti sunt, extremis calamitatibus obruentur, quae noctis et tenebrarum similitudine exprimuntur ; « non quod revera sol super ipsis radios suos contraxerit aut aurorae lumen obtenebratum sit ; sed quod calamitatis acerbitas ipsis instar tenebrarum et obscurae noctis et radii solaris occasus et lucis contractio et quid non huiuscemodi tandem fieri contigit. Dira cnim et immensa mala mentem inebriant et turbulentum reddunt cor et tenebris i mplent » (Cyr.) ; cf. Ier.. 15, 9. Am. 8, 9. Et cum prorsus contrari a iis, quae vaticinati erant, contigissent, ipsi pseudovates omnium contemptu onerati in maximam ignominiam incident v. '] « et confundentur qui vident visiones et confundentur divini et operient omnes vultus su- 0$, quia non est responsum Dei » ; — hebr. obvelabunt omnes mystacem, i. e. os cum barba ; id quod lugentium est (cf. Lev. 13, 43. Ez. 24, 17. 22) et pudefactorum ; simili modo caput dicitur operiri; cf. Ez. 12, 6. Esth. 6, 129 (Sanct. Lap.). Postquam enim, ut ait S. Cyr., eventum rerum cum eorum dictis pugnare compertum est, necessario pro falsidicis, pro assentatoribus et impostoribus damnati sunt; quin etiam tantam ignominiae labem contraxerunt, ut animum illis advertere nemo vellet (sim. Theod. M. Theoph.). Et qui veros prophetas ludibrio habebant, etiam co punientur, quod tempore calamitatis sine solatio prophetico relinquentur ; cf. Am.8, 12. Lament. 2, 9: « prophetae eius non invenerunt visionem a Domino » ; Ps. 3, 9 : « signa nostra non vidimus ; iam non Contra blandimenta et assentationes pseudoprophetarum quae sint veri prophetae partes, effert
3:8
v. 8 « verumtamen ego repletus sum fortitudine spiritus Domini, iudicio et virtute, ut annuntiem lacob scelus suum et Israel peccatum. suum » ; — hebr. repletus sum fortitudine, spiritu ! Domini. Vera Dei vocatio animum vatis instruit fortitudine, qua pericula, minas, mortem spernit ; spiritu Domini, ut verba Dei vera cum gravitate et auctoritate annuntiet ; iudicio ?, quo peccatoribus non pacem, sed supplicia praedicat eosque coerceat; neque aures demulcet, sed virtute Dei libere increpat et in scelera invehitur, quae publice et apud omnes coarguit; « nullo enim metu frangar, sed audacter loquar ; quare exprobrabo Iacob impietates eius »... (Theoph.). Propter temporis necessitatem bis commemoratur fortitudo, virtus, qua prophetis mala vaticinantibus et peccata reprehendentibus semper quam maxime opus erat. Exemplum fortitudinis et gravis increpationis statim sequitur, 3, 9 et seq.
3:9
v. 9 « Audite hoc, principes domus lacob et iudices domus Israel, qui abominamini iudicium et omnia recta pervertitis »! — hoc i. e. me esse repletum spiritu Domini etc. ut annuntiem Iacob scelus suum ; eosdem alloquitur in hebr. quos 3, 4 nominarat. Ea obiicit, quibus graviora excogitari nequeunt pro principibus et magistratibus, qui legum et iustitiae (i. e. iudicii, iuris) custodes et vindices esse debebant ; omnia iura et divina et humana violant. Atque id exemplo uno probat
« Probat iam reipsa a spiritu divino sibi adesse afflatum atque constantiam, cum principes et iudices eorum scelerum arguat, idque cum libertate prophetica, quae ipsis non poterant non esse pudori atque offensioni ; deinde quia Hierosolymae id minatur, quo nihil timeri poterat horribilius » (Sanct.) ; unde
3:10
v. 10 « qu£ aedificatis Sion in sanguinibus et lerusalem in iniquitate » ; —i. e. « rapinis pauperum, caede innocentium, occisione sanctorum » (Hier.); «magnificas domus et palatia exstruitis et omni supellectile pretiosa instruitis, exsugendo facultates, labores et sanguinem pauperum per iniqua tributa, iudicia, usuras, fraudes, oppressio- Reg. 3, 20. Ez. 10, 4 (Ros.) ; vel verto fortitudine cum spiritu Domini plenus sum. nes etc. » (Lap. sim. Rib. Sa, Mar. Men. Tir. Calm. Schegg) ; « sanguinum enim nomine saepe in sacris literis significatur omnis iniusta vis in proximum, sive ea fit occidendo, sive calumniis et extorsionibus opprimendo » (Est.) ; cf. Eccli. 34, 24, 25. Eadem arguit Ieremias in Ioakim rege Ier. 22, 13. S. Ephr. caedes explicat eorum, quorum domus ad aedificanda palatia occupare volebant. Graeci alia ratione exponunt : eos seil. putasse, caedibus et sanguine per scelus effuso instaurari posse Sion et lerusalem inclvtam et conspicuam reddi (Cyr.) ; vel: eos per iniquam caedem rempublicam administrantes can regiminis formam construxisse, quae cruore etiniquitateredundaret ( Theoph.). Sanct. rem explanat ex tempore Ezechiae, qui contra Ássvrios munivit muros lerusalem, ideoque domus muris vicinas destruxit (cf. Is. 22, 10. Eccli. 48, 19); unde suspicatur Sanct. hicnotari principes, qui pretium domuum istarum ex pu - blico aerario solutum sibi retinuerint et pauperes ad labores gratuito praestandos compulerint. Seniores quidem apud ler. 26, 17 dicunt, vaticinium hoc v. 12 editum esse tempore Ezechiae. Id sane verum est. Àt eo tempore non primo esse a Michaca propositum, inde efficitur, quod iam cp. 2 apud Isaiam tempore Ioathan vaticinium de monte Domini legitur, quod immediate sequitur et prius illud de destructione supponit. Quare dubitari nequit, quin Michaeas iam ante Ezechiam illud ediderit; unde eum invehi in principes Ezechiae probari non potest. Neque dici potest, Michaeam vaticinium forte ex Isaia transsumpsisse ; nam apud Michaeam suo in contextu legitur et arcte ad antecedentia adiungitur, ex quibus omnino pendet, dum apud Isaiam tamquam effatum iam aliunde notum subito inducitur (cf. quae annotavi in. Erklaerung des Proph. Is. p. 38). Demum omnium ordinum scelera complexus ! propheta stupidam illam fiduciam exagitat, qua mediis in criminibus immunitatem sibi pollicebantur ;
3:11
v. 14 « principes eius in. muneribus iudicabant et. sacerdotes eius in mercede docebant et prophetae eius in pecunia divinabant, ct super Dominum requiescebant dicentes : numquid non Dominus in medio nostrum? non venient super nos mala»! — primores ius habent venale ; ut iustitiam administrent, muneribus sunt inducendi; vel vendunt iustitiam eamque pro muneribus pervertunt (Is. 14, 23) contra legem ; cf. Ex. 23, 8. Deut. 16, 19: « non accipias personam nec munera, quia munera excaecant oculos sapientum et mutant verba iustorum », Sacerdotes « de legitimis non sine pecunia respondent ministeriaque divina gratis peragere abnuunt » ( Theod.) ; cf. Lev. 10, 11 : « doceatis filios Israel omnia legitima mea »; atque in litibus etiam difficilibus sacerdotum erat homines edocere Deut. 11, 11. Etiam pseudoprophetae oracula sua vendebant; « erat simonia, non in reipsa (quia haec oracula non erant sacra, immo nec vera, quia non suggesta a Deo, sed ficta ex cerebro) sed in ipsorum opinione et aestimatione vulgi, qui haec oracula vera et divina esse censebant » (Lap.). Adeo vero caecutiunt. vel adeo peccandi assuetudo iis callum obduxerat et in rebus externis, ut circumcisione, carnali ab Abraham generatione, foedere divino, templo superstitiosam ponunt fiduciam, ut tutos se ab omni incursu opinentur. Eandem superstitionem iugulat Ieremias 7, 4. Est illa scil. praesumptio, qua Messiae opponunt : filii Abraham sumus. Secundum impoenitens cor suum dicunt : Dominus $n medio nostrum (S. Ilier.). Verum, uti Deus Silo olim proiccit (Ier. 7, 12), ita neque arci regiae, neque urbi sanctae, neque templo parcet :
3:12
v. 12 « propter hoc causa ves- (ri Sion quasi ager arabitur et lerusalem quasi acervus lapidum erit et mons templi in excelsa silvarum » ; — propter hoc 1. e. v. 9-11 et additur ád emphasin vestra causa, propter vos. Tribus istis theocratiae excidium significatur : S?on arx est et domus regis (Alb. Rib. Sanct.) ; unde ca destructa et in campum ac solitudinem redacta regia potestas emortua significatur ; urbs aedificiis destructis ruinarum tumulus reputabitur; mons Moria nobilissimo templo olim illustris, iam templo everso in silvam quandam, ut olim fuerat, redibit (cf. Rib.). « Nemus in ipso templi loco nasciturum res praeter fidem non est. Duorum et quinquaginta annorum spatio, quibus templum suis sepultum ruinis et derelictum iacuit, eius certe locus nato facillime nemore squalere potuit. Ieremias certe paulo post templi excidium Sionis montem describens; vulpes iam ibi cubilia posuisse testatur (Lament. 8, 18). Et Machabaeorum aetate post breve trium annorum curriculum, quo templum a Graecis profanatum est, totum virgultis vepribusque squalidum invenere : viderurit sanctificatiónem desertam et in atriis virgulta nata sicut in saltu vel in montibus » (4 Mach. 4, 38. Calm.). Haec urbe a Chaldaeis capta evenerunt. Regni theocratici sedes diruta est, templum exustum, populus unitatis centro disiecto sua libertate ct nationis iure privatus in alienas regiones migravit. Hoc vaticinio simul explanat propheta 1, 9 ; 2, 3. 4. 10. Cum S. Hier. dicamus: « videmus completa quae dicta sunt; oris eloquium oculi probant ; prophetiae testis aspectus est ». d) Montis Domini exaltatio 4, 1-5. At ex vaticiniis iam datis theocratia non poterit aeternis ruinis prostrata lacere ;foedus Dei aeternum est et regnum aeternum ipse Deus instituit in domo David ; quare ex ruina et destructione nova regni Dei forma enasci debet (cf. Os. 4, 10. Mich. 2, 12). Hanc instaurationem vates ita delineat, ut triplici ruinae renovationem triplicem opponat cAi«stic» i. e. montis templi, quem 3, 12 ultimo loco nominaverat, iam primo loco gloriosam exaltationem vaticinetur, et ita porro ordine inverso ab eo quem 3, 12 secutus erat. Huius autem montis gloriam ita exhibet :
3:1
… In the prophets, J. sometimes indicates only the northern kingdom (Is. 9, 7; Mic. 1, 5), or Judah only (Mic. 3, 1, 8).
… The first contains the announcement of the imminent destruction of Samaria (Mic. 1:2-9a): a warning for that of Judah (ibid. 1:5, 9b-16), to which M. henceforth reserves the term Israel, Jacob, as the sole heir of the covenant (ibid. 1:14 ff.; 3:1, 8b, 9a in close parallelism with Zion, Jerusalem, v. 10). The sins of Judah, rapacity and violence (ibid. 2:1-6), cannot remain unpunished, despite the assurances of the false prophets …
3:5
… to speak or to write (Ex. 17, 14; 34, 27; Deut. 31, 19; Is. 8, 1; 30, 8; Hab. 2, 2; Dan. 8, 26; 12, 4; Ezek. 24, 2; in a special way Jer. 36) and to set forth only what God wills (Deut. 18, 15-22; Jer. 23, 16; 20, 7-9, 15, 19; 14, 14; Ezek. 13, 3-17; Mic. 3, 5-8; Zech. 7, 12; cf. II Sam. 7, 1 ff.), declares divine (Hos. 4, 1; Joel 1, 1; Am. 1, 6, 9, 11, 13; 2, 1 etc.; Obad. 1; Jon. 1, 1; 3, 1; Mic. 1, 1; 3, 5; 6, 1; Nah. 1, 12; Zeph. 1, 1; …
… M. denounces and vehemently attacks those responsible for the moral depravity of Judah: leaders and magistrates (ibid. 3:1-4), false prophets (ibid. 3:5 ff.). …
… received any mission from him. In struggle with the authentic prophets, they accommodated themselves to the king's whims, which they flattered, seconded the illusions of the crowd, in search of money and popularity (I Kings 22:6-28; Mic. 2:7-11; 3:5 ff.; Jer. 23:9-40; 28; 29:21-32; Ezek. 13). Ezekiel (ch. 13) gives the most accurate description of them. …
3:8
They indeed report or presuppose the various elements from which it results that the sacred writer is a "prophet" (Mt. 26, 56; Lk. 18, 31; 24, 25; Rom. 16, 26; Heb. 1, 1-2, etc.), that he writes under the influence of God who fills him with the Holy Spirit (Hos. 9, 7; Mic. 3, 8; Ezek. 2, 2; 3, 12; 8, 13; 11, 5, 24; Zech. 7, 12; II Sam. 23, 2; Eccl. 39, 8; 48, 27; II Esdr. 14, 21, 25, 40-44); who orders him to speak or to write (Ex. 17, 14; 34, 27; Deut. 31, …
… Zion will become a heap of ruins (ibid. 3:8-12).
3:11
The book of M. was composed by the prophet himself or by one of his disciples (cf. Jer. 26:18 ff. = Mic. 3:11 ff.). …
… especially in matters of ritual observance (the various sacrifices and their modes, the conditions of purity, the criteria of leprosy, etc.), to those who consulted them; cf. Hag. 2, 11; Mal. 2, 6-9. The depositaries and dispensers of the t. were the priests: Mic. 3, 11; Jer. 2, 8; 18, 18; Zeph. 3, 4; Ez. 7, 26; 22, 16; 44, 23 (cf. Lev. 14, 57); cf. Hab. 1, 2-4 and Lam. 2, 9. Entrusted to the priesthood (cf. II Kings 17, 27-28; II Chron. 15, 3), the …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.