Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin
MINOR PROPHETS
as men were fixed, and as though drowned, in their own carelessness, the Prophet introduces here the land as speaking, which accuses its own children, and confesses its own guilt; yea, it anticipates God's judgment, and acknowledges itself to be contaminated by its own inhabitants, so that nothing pure remained in it. It follows
Micah 7:3
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. Super malitia manuum suarum ad beneficiendum; princeps postulat, et judex in mercede (ego transfero ad verbum,) et magnus loquitur pravitatem animae suae ipse; et complicant (vel, ut alii vertunt, confirmant; sed proprie est complicari; et metaphora apte convenit contextui, ut statim videbimus.)
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{ }כפיםol 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 {,}להיטיבlaeithib, 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.