deceived; for the Lord will ever give the spirit of judgment and
discrimination. And the reason why at this day many miserable souls are led to endless ruin is, because they either shut their eyes, or willfully dissemble, or designedly involve themselves in such subterfuges as these,
— “I cannot form any judgment; I see on both sides learned and celebrated men, at least those who are in some repute and esteem: some call me to the right hand, and others to the left, where am I to retake myself? I therefore prefer to close my mouth and my ears.” Thus many, seeking a cloak for their sloth, often manifest their ignorance: for we see that the eyes must be opened when the Lord exercises and tries our faith: and he suffers discords and contentions to arise in the Church that some may choose this, and others that. Though God then relaxes the reins of Satan, that contests and turmoils of this kind may be excited in the Church, there is yet no excuse for us, if we follow not what the Lord prescribes; for he will ever guide us by his Spirit, provided we foster not our own slothfulness. It follows—
<330309>
However much then the wicked may rage, they yet become less ferocious when the name of God is introduced. This is the reason why the Prophet had mentioned the Spirit of God; it was, that there might be a freer course to his doctrine.
When he now says, Ye heads of the house of Jacob, ye rulers of the house of Israel, it is by way of concession, as though he had said, that these were indeed splendid titles, and that he was not so absurd as not to acknowledge what had been given them by God, even that they were eminent, a chosen race, being the children of Abraham. The Prophet then concedes to the princes what belonged to them, as though he had said, that he was not a seditious man, who had no care nor consideration for civil order. And this defense was very necessary, for nothing is more common than for the ungodly to charge God’s servants with sedition, whenever they use a freedom of speech as it becomes them. Hence all who govern the state, when they hear their corruptions reproved, or their avarice, or their
cruelty, or any of their other crimes, immediately cry out, — “What! if we suffer these things, every thing will be upset: for when all respect is gone, what will follow but brutal outrage? for every one of the common people will rise up against the magistrates and the judges.” Thus then the wicked ever say, that God’s servants are seditious whenever they boldly reprove them. This is the reason why the Prophet concedes to the princes and judges of the people their honor; but a qualifying clause immediately follows, — Ye are indeed the heads, ye are rulers; but yet they hate judgment:” he does not think them worthy of being any longer addressed.
He had indeed bidden them to hear as with authority; but having ordered them to hear, he now uncovers their wickedness, They hate, he says, judgments and all rectitude pervert: F48 each of them builds Zion by blood, and Jerusalem by iniquity; that is, they turn their pillages into buildings:
“This, forsooth, is the splendor of my holy city even of Zion! where I designed the ark of my covenant to be placed, as in my only habitation, even there buildings are seen constructed by blood and by plunder! See, he says, how wickedly these princes conduct themselves under the cover of their dignity!” F49
We now see that the word of God is not bound, but that it puts forth its power against the highest as well as the lowest; for it is the Spirit’s office to arraign the whole world, and not a part only.
‘When the Spirit shall come,’ says Christ,
‘it will convince the world,’ (<431608>
John 16:8.)
He speaks not there of the common people only, but of the whole world, of which princes and magistrates form a prominent part. Let us then know, that though we ought to show respect to judges, (as the Lord has honored them with dignified titles, calling them his vicegerents and also gods,) yet the mouths of Prophets ought not to be closed; but they ought, without making any difference, to correct whatever is deserving of reproof, and not to spare even the chief men themselves. This is what ought in the first place to be observed.
Then when he says, that Zion was built by blood, and Jerusalem by iniquity, it is the same as though the Prophet had said, that whatever the great men expended on their palaces had been procured, and, as it were, scraped together from blood and plunder. The judges could not have possibly seized on spoils on every side, without being bloody, that is, without pillaging the poor: for the judges were for the most part corrupted by the rich and the great; and then they destroyed the miserable and the innocent. He then who is corrupted by money will become at the same time a thief; and he will not only extort money, but will also shed blood.
There is then no wonder that Micah says, that Zion was built by blood. He afterwards extends wider his meaning and mentions iniquity, as he wished to cast off every excuse from hypocrites. The expression is indeed
somewhat strong, when he says, that Zion was built by blood. They might have objected and said, that they were not so cruel, though they could not wholly clear themselves from the charge of avarice. “When I speak of blood,” says the Prophet, “there is no reason that we should contend about a name; for all iniquity is blood before God: if then your houses have been built by plunder, your cruelty is sufficiently proved; it is as though miserable and innocent men had been slain by your own hands.” The words, Zion and Jerusalem, enhance their sin; for they polluted the holy city and the mount on which the temple was built by the order and command of God.
PRAYER.
Grant, Almighty God, that as thou wouldest have us to be ruled by the preaching of thy word, — O grant, that those who have to
discharge this office may be really endued with thy celestial power, that they may not attempt any thing of themselves, but with all devotedness spend all their labors for thee and for our benefit, that through them we may be thus edified, so that thou mayest ever dwell among us, and that we through our whole life may become the habitation of thy Majesty, and that finally we may come to thy heavenly sanctuary, where thou daily invites us, as an entrance there has been once for all opened to us by the blood of thy only- begotten Son. Amen.