John Calvin Commentary Micah 7:3

"Their hands are upon that which is evil to do it diligently; the prince asketh, and the judge [is ready] for a reward; and the great man, he uttereth the evil desire of his soul: thus they weave it together." — Micah 7:3 (ASV)

This verse is properly addressed to the judges and governors of the people, and also to the rich, who oppressed the suffering common people because they could not redeem themselves with payments. The Prophet therefore complains that corruption so greatly prevailed in judicial matters that the judges readily absolved the most wicked, provided they brought bribes. In essence, what is said then is that anything could be done with impunity, for the judges were venal. This is the Prophet’s meaning.

But as interpreters differ, let us consider the meaning of the words. על הרע כפים, ol ero caphim, For the evil of their hands to do good. Some offer this explanation: “Though they are openly wicked, yet they make pretenses by which they cover their wickedness.” The sense would be this: though they had cast aside all concern for what was right, they had nevertheless become so hardened in iniquity that they wished to be considered good and holy men. For in times of disorder, the wicked always show an iron front and insist on silence regarding 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. This was because wicked men dared to disguise their iniquities so effectively that they were not apparent, or so that no one ventured to say anything against them.

You, however, should examine and consider whether what the Prophet says may be more aptly connected 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 they could obtain exemption, for they had the price of redemption in their hands. They indeed knew that the judges and princes could be appeased when they brought the price of corruption.

And this is the meaning I endorse, for it harmonizes best with the words of the Prophet. At the same time, some give a different explanation of the verb להיטיב, laeithib, namely, that they acted vigorously in their wickedness; but this interpretation is unconvincing.

I therefore adopt the one I have just stated: that corruption so prevailed in the administration of justice that ways to conceal all crimes were readily available. 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 acquittal, the prince only asks; he does not examine the case, but only regards what is offered in 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. Instead, as soon as they were satisfied by bribes, they easily forgave all crimes. Thus they turned vices into virtues, for they made no distinction between white and black, but acted only according to the bribe received.

This view is consistent with what the Prophet immediately adds: 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 rather the rich, who had enough money to conciliate the judges.

So, those who could bring the price of redemption dared to boast openly of their wickedness. For this is how I translate the word הות, eut, as it would be unsuitable to translate it here as “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 were dealing with mercenary judges and could easily corrupt them. Hence, they dared to speak of the wickedness of their soul. They did not cloak their crimes, as is the case when some fear of the Law prevails and when justice is exercised. But as no distinction was made between good and evil, the most guilty boasted openly of his wickedness.

Furthermore, the pronoun הוא, eva (he himself), is also emphatic, a point that has not been observed by interpreters. He then himself speaks of the wickedness of his soul; he did not wait until others accused him of wrongdoing, but he shamelessly dared to glory in his crimes, for impunity was certain, as he could silence the judges by bringing a bribe. Speak then of the wickedness of his soul does he himself.

And further, they fold up wickedness. This means that rampant cruelty prevailed because the governors and those who wished to purchase the liberty to sin conspired together, as though they were making ropes, and thus strengthened their wickedness.

For the great man (that is, the rich and the wealthy) agreed with the judge, and the judge with him; and so there was collusion between them. Consequently, wickedness possessed, as it were, tyrannical power, for there was no remedy. We now understand the Prophet's real meaning, at least as far as I am able to discern.