Micah 6:12

Translation
King James Version
For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.
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KJV (with Strong's)
For the rich men H6223 thereof are full H4390 of violence H2555, and the inhabitants H3427 thereof have spoken H1696 lies H8267, and their tongue H3956 is deceitful H7423 in their mouth H6310.
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Complete Jewish Bible
The rich men there are full of violence, the inhabitants tell lies, with tongues of deceit in their mouths.
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Berean Standard Bible
For the wealthy of the city are full of violence, and its residents speak lies; their tongues are deceitful in their mouths.
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American Standard Version
For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.
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World English Bible Messianic
Her rich men are full of violence, her inhabitants speak lies, and their tongue is deceitful in their speech.
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Geneva Bible (1599)
For the rich men thereof are full of crueltie, and the inhabitants thereof haue spoken lyes, and their tongue is deceitfull in their mouth.
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Young's Literal Translation
Whose rich ones have been full of violence, And its inhabitants have spoken falsehood, And their tongue is deceitful in their mouth.
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See also
Hosea 7:13Isaiah 1:23Jeremiah 9:8Micah 2:1Micah 2:2Jeremiah 9:2Jeremiah 9:6
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God’s Controversy with Israel
God’s Controversy with Israel View full PDF

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In the KJVVerse 22,661 of 31,102

Study This Verse

SUMMARY

Micah 6:12 delivers a searing indictment against the moral and social decay pervasive in Judah, revealing a society deeply corrupted by the actions of its elite and the widespread dishonesty of its general populace. The verse exposes a systemic breakdown of justice and truth, where the powerful exploit the vulnerable through economic oppression and deceit, while common citizens engage in habitual falsehoods, highlighting the profound spiritual sickness that necessitated divine judgment.

CONTEXT

  • Literary Context: Micah 6:12 is situated within a powerful divine "controversy" or lawsuit (Hebrew: riv) that God brings against His people, Israel and Judah, in Micah 6. This section begins with God calling creation itself to witness His case against His unfaithful covenant partners (Micah 6:1-2). Before leveling direct accusations, God reminds them of His past faithfulness, recounting the Exodus and the preservation from Balak and Balaam (Micah 6:3-5). The people's bewildered response, questioning how to appease God through escalating sacrifices (Micah 6:6-7), sets the stage for Micah's famous summary of true worship: "He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?" (Micah 6:8). Immediately preceding verse 12, Micah condemns the use of "wicked scales" and "deceitful weights" (Micah 6:10-11), directly connecting economic injustice to the broader moral corruption addressed in verse 12. Thus, Micah 6:12 serves as a direct accusation detailing the specific manifestations of the societal failure to uphold the covenant demands.
  • Historical & Cultural Context: Micah prophesied during the reigns of Jotham, Ahaz, and Hezekiah (c. 740-687 BC) in Judah, a period marked by significant social stratification and political instability. The wealthy elite often accumulated their riches through exploitative practices, leveraging their power to oppress the poor and manipulate legal systems. This was common in ancient Near Eastern societies where the powerful could easily exploit the vulnerable through usury, land seizure, and corrupt judicial proceedings. The "violence" mentioned in the verse would have encompassed not only physical aggression but more commonly economic exploitation, legal injustice, and the abuse of authority. Dishonesty, particularly in commercial dealings, was rampant, as evidenced by the condemnation of "false balances" and "deceitful weights" (Micah 6:10-11). The prophet's message was delivered to a people who, despite outward religious observance, had fundamentally departed from the ethical and moral requirements of their covenant with Yahweh, reflecting a deep-seated societal corruption that permeated all levels, from the ruling class to the common citizen.
  • Key Themes: Micah 6:12 significantly contributes to several overarching themes within the book of Micah. Firstly, it underscores the theme of Social Injustice and Oppression, particularly highlighting how the "rich men" use their power to perpetuate "violence" (economic exploitation and abuse of the vulnerable). This aligns with Micah's broader critique of the ruling class and false prophets who exploit the people (Micah 3:1-3). Secondly, the verse emphasizes Pervasive Dishonesty and Deceit, showing how "lies" and "deceitful tongues" have become ingrained in the society's fabric, eroding trust and justice. This moral decay stands in stark contrast to God's character of truth and righteousness. Lastly, it speaks to the theme of Covenant Unfaithfulness and Impending Judgment. The actions described in verse 12 are direct violations of the Mosaic Covenant, demonstrating Judah's failure to live up to God's righteous standards. Such widespread sin inevitably leads to divine judgment, a recurring motif throughout Micah's prophecy, which calls the people to repentance before the full weight of God's wrath falls upon them (Micah 1:2-5).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Violence (Hebrew, châmâç', H2555): This term (H2555) signifies more than just physical aggression; it encompasses injustice, wrongdoing, and oppression. In the context of Micah 6:12, it points to the systemic exploitation and abuse of power by the wealthy, often manifested through economic means, legal manipulation, and the denial of rights to the vulnerable. It denotes actions that cause harm and violate the inherent dignity and rights of others, reflecting a society where the powerful unjustly accumulate wealth.
  • Spoken (Hebrew, dâbar', H1696): While a general term for speaking (H1696), in this context, it highlights the deliberate and active nature of the "inhabitants" in uttering "lies." It implies that falsehoods are not accidental but are intentionally communicated, indicating a conscious choice to deceive and mislead. This word emphasizes the agency of the people in perpetuating dishonesty through their verbal interactions.
  • Deceitful (Hebrew, rᵉmîyâh', H7423): This word (H7423) denotes remissness, treachery, and guile. When applied to the tongue, it describes speech that is cunning, fraudulent, and untrustworthy. It suggests a habitual pattern of deception, where the very instrument of communication—the tongue—is inherently unreliable and used to mislead, not merely occasionally but as a characteristic trait.

Verse Breakdown

  • "For the rich men thereof are full of violence": This clause indicts the wealthy elite of Judah, stating they are "full" or saturated with châmâç. This indicates that violence, in the sense of injustice, oppression, and exploitation, is not an isolated act but a pervasive characteristic of their lives and dealings. Their affluence is often acquired and maintained through means that harm and violate the rights of others, particularly the poor and vulnerable.
  • "and the inhabitants thereof have spoken lies": This expands the condemnation beyond the elite to the general populace ("the inhabitants"). It reveals that dishonesty is not confined to the powerful but is widespread among the common people. The act of "speaking lies" points to a culture where truth is disregarded, and falsehoods are regularly communicated, whether in business, legal matters, or daily interactions, further eroding societal trust.
  • "and their tongue [is] deceitful in their mouth": This final clause intensifies the accusation of dishonesty, focusing on the instrument of speech itself. The "tongue" being "deceitful" (rᵉmîyâh) signifies that deception is deeply ingrained and habitual. It implies a cunning and treacherous use of language, where words are employed not to convey truth but to manipulate, defraud, and betray, highlighting a profound moral corruption at the very core of their communication.

Literary Devices

Micah 6:12 employs several potent literary devices to convey its message. Hyperbole is evident in the phrase "full of violence," suggesting that violence (injustice) completely saturates the rich, implying an overwhelming and pervasive corruption rather than just occasional acts. The repetition of ideas regarding dishonesty—"spoken lies" and "their tongue is deceitful"—serves as a form of Parallelism and Emphasis, underscoring the deep-seated and widespread nature of falsehoods in society. This reiteration intensifies the indictment, showing that deceit is not merely an action but a characteristic. The use of Metonymy is present in "their tongue is deceitful in their mouth," where "tongue" stands for speech or communication itself, highlighting that the very means of expression is corrupted. This vivid imagery paints a stark picture of a society where truth has been abandoned, and injustice reigns, making the prophet's condemnation all the more impactful.

THEOLOGICAL AND THEMATIC CONNECTIONS

Micah 6:12 powerfully articulates the Lord's abhorrence for social injustice and pervasive dishonesty, demonstrating that true worship and covenant faithfulness are inextricably linked to ethical conduct. God's character is one of truth and righteousness, and He demands that His people reflect these attributes in their dealings with one another. The exploitation by the rich and the widespread deceit among the inhabitants are direct violations of the covenant, which mandates justice, love for neighbor, and integrity. This verse serves as a reminder that outward religious rituals are meaningless if unaccompanied by genuine moral uprightness and a commitment to truth and equity in society. The Lord's "controversy" with His people is precisely because their actions contradict the very nature of the God they claim to worship.

REFLECTION AND APPLICATION

Micah 6:12 stands as a timeless mirror, reflecting the enduring human propensity for injustice and deceit, and challenging us to examine the moral fabric of our own communities and hearts. The prophet's condemnation of the "rich men" being "full of violence" compels us to consider how power and wealth, if unchecked, can lead to systemic exploitation and oppression, often through subtle economic means rather than overt physical aggression. This calls believers to advocate for economic justice, fair labor practices, and equitable systems that protect the vulnerable. Furthermore, the pervasive "lies" and "deceitful tongue" among "the inhabitants" serve as a stark warning against the erosion of truth in public discourse, personal interactions, and even within the church. In an age of misinformation and fractured trust, this verse urges us to cultivate radical honesty, integrity in our speech, and a commitment to speaking truth in love. Ultimately, Micah 6:12 reminds us that our faith is not merely a private spiritual exercise but must manifest in a tangible commitment to righteousness, justice, and truth in every sphere of life, reflecting the character of God in a fallen world.

Questions for Reflection

  • In what ways might "violence" (injustice or exploitation) manifest in economic or social systems today, and how can believers respond?
  • How does the pervasive nature of "lies" and "deceitful tongues" in Micah's time compare to the challenges of truthfulness in our contemporary society?
  • What practical steps can I take to ensure my own speech is marked by integrity and truth, avoiding even subtle forms of deceit?
  • How can the church collectively embody the call for justice and truth in a way that challenges societal norms, as Micah did?

FAQ

What kind of "violence" is Micah referring to in this verse?

Answer: The "violence" (Hebrew: châmâç) in Micah 6:12 is not limited to physical assault but primarily refers to social and economic injustice, oppression, and wrongdoing. It encompasses the abuse of power by the wealthy and influential, who used their position to exploit the poor, manipulate legal systems, and engage in dishonest business practices. This would include actions like using "wicked scales" and "deceitful weights" (Micah 6:10-11), extorting land, or denying justice to the vulnerable. It describes a pervasive atmosphere of harm caused by the powerful against the powerless.

Why does Micah emphasize both the rich and the general inhabitants in this condemnation?

Answer: Micah's indictment targets both the "rich men" and "the inhabitants" to show that the moral corruption was deeply pervasive, affecting all levels of society. The "rich men" were primarily responsible for systemic injustice and oppression, leveraging their power and wealth for exploitation. However, the "inhabitants" (the general populace) were also guilty of widespread dishonesty, speaking "lies" and having "deceitful tongues." This dual focus highlights that the problem was not isolated to one group but had infected the entire nation, demonstrating a comprehensive societal breakdown in covenant faithfulness.

CHRIST-CENTERED FULFILLMENT

Micah 6:12, with its stark portrayal of a society steeped in violence and deceit, finds its ultimate fulfillment and redemptive answer in Jesus Christ. The pervasive injustice and falsehoods condemned by Micah reveal humanity's desperate need for a perfect King and a faithful High Priest who would not exploit or deceive. Jesus, the true "Lamb of God" (John 1:29), perfectly embodied justice and truth, never engaging in violence or deceit. He consistently spoke truth, even when it led to His suffering, and He championed the cause of the poor and oppressed, rebuking the religious and political elites who burdened the people (Matthew 23:1-36). Through His atoning sacrifice, Christ bore the judgment for humanity's sin, including our violence and deceit, offering forgiveness and a new nature that empowers believers to live righteously and truthfully. The Holy Spirit, given to those in Christ, enables us to shed the old ways of falsehood and injustice and to walk in integrity and love, reflecting the character of the One who is "the way, the truth, and the life" (John 14:6). Thus, Christ not only fulfills the prophetic yearning for justice and truth but also empowers His followers to become agents of His righteousness in a world still grappling with the very sins Micah so powerfully condemned.

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Commentary on Micah 6 verses 9–16

I. II. Main points1. 2. Sub-points

God, having shown them how necessary it was that they should do justly, here shows them how plain it was that they had done unjustly; and since they submitted not to his controversy, nor went the right way to have it taken up, here he proceeds in it. Observe,

I. How the action is entered against them, Mic 6:9. God speaks to the city, to Jerusalem, to Samaria. His voice cries to it by his servants the prophets who were to cry aloud and not spare. Note, The voice of the prophets is the Lord's voice, and that cries to the city, cries to the country. Doth not wisdom cry? Pro 8:1. When the sin of a city cries to God his voice cries against the city; and, when the judgments of God are coming upon a city, his voice first cries unto it. He warns before he wounds, because he is not willing that any should perish. Now observe, 1. How the voice of God is discerned by some: The man of wisdom will see thy name. When the voice of God cries to us we may by it see his name, may discern and perceive that by which he makes himself known. Yet many see it not, are not aware of it, because they do not regard it. God speaks once, yea, twice, and they perceive it not (Job 33:14); but those that are men of wisdom will see it, and perceive it, and make a good use of it. Note, It is a point of true wisdom to discover the name of God in the voice of God, and to learn what he is from what he says. Wisdom shall see thy name, for the knowledge of the holy is understanding. 2. What this voice of God says to all: "Hear you the rod, and who hath appointed it. Hear the rod when it is coming; hear it at a distance, before you see it and feel it; and be awakened to go forth to meet the Lord in the way of his judgments. Hear the rod when it has come, and is actually upon you, and you are sensible of the smart of it; hear what it says to you, what convictions, what counsels, what cautions, it speaks to you." Note, Every rod has a voice, and it is the voice of God that is to be heard in the rod of God, and it is well for those that understand the language of it, which if we would do we must have an eye to him that appointed it. Note, Every rod is appointed, of what kind it shall be, where it shall light, and how long it shall lie. God in every affliction performs the thing that is appointed for us (Job 23:14), and to him therefore we must have an eye, to him we must have an ear; we must hear what he says to us by the affliction. Hear it, and know it for thy good, Job 5:27. The work of ministers is to explain the providences of God and to quicken and direct men to learn the lessons that are taught by them.

II. What is the ground of the action, and what are the things that are laid to their charge.

1.They are charged with injustice, a sin against the second table. Are there yet to be found among them the marks and means of fraudulent dealing? What! after all the methods that God has taken to teach them to do justly, will they yet deal unjustly? It seems, they will, Mic 6:10. And shall I count them pure? Mic 6:11. No; this is a sin which will by no means consist with a profession of purity. Those that are dishonest in their dealings have not the spots of God's children, and shall never be reckoned pure, whatever shows of devotion they may make. Be not deceived, God is not mocked. When a man is suspected of theft, or fraud, the justice of peace will send a warrant to search his house. God here does, as it were, search the houses of those citizens, and there he finds, (1.) Treasures of wickedness, abundance of wealth, but it is ill-got, and not likely to prosper; for treasures of wickedness profit nothing. (2.) A scant measure, by which they sold to the poor, and so exacted upon them and cheated them. (3.) They had wicked balances and a bag of false weights, by which, under a pretence of weighing what they sold, and giving the buyer what was right, they did him the greatest wrong, Mic 6:11. (4.) Those that had wealth and power in their hands abused it to oppression and extortion; The rich men thereof are full of violence; for those that have much would have more, and are in a capacity of making it more by the power which their abundance of wealth gives them. They are full of violence, that is, they have their houses full of that which is got by violence. (5.) Those that had not the advantage of doing wrong by their wealth yet found means of defrauding those they dealt with: The inhabitants thereof have spoken lies; if they are not able to use force and violence, they use fraud and deceit; the inhabitants have spoken lies, and their tongue is deceitful in their mouth; they do not stick at a deliberate lie, to make a good bargain. Some understand it of their speaking falsely concerning God, saying, The Lord seeth not; he hath forsaken the earth, Eze 8:12.

2.They are charged with idolatry (Mic 6:6): The statutes of Omri are kept, and all the work of the house of Ahab. Both these kings were wicked, and did evil in the sight of the Lord; but the wickedness which they established by a law, concerning which they made statutes, and which was the peculiar work of that house, was idolatry. Omri walked in the way of Jeroboam, and in his sin of provoking God to anger with their vanities, Kg1 16:26, Kg1 16:31. Ahab introduced the worship of Baal. These reigns were some ages before the time when this prophet lived, and yet the wickedness which they established by their laws and examples remained to this day; those statutes were still kept, and that work was still done; and the princes and people still walked in their counsels, took the same measures, and governed themselves and the people by the same politics. Observe, (1.) The same wickedness continued from one generation to another. Sin is a root of bitterness, soon planted, but not so soon plucked up again. The iniquity of former ages is often transmitted to, and entailed upon, the succeeding ones. Those that make corrupt laws, and bring in corrupt usages, are doing that which perhaps may prove the ruin of the child unborn. (2.) It was not the less evil in itself, provoking to God, and dangerous to the sinners, for its having been established and confirmed by the laws of princes, the examples of great men, and a long prescription. Though the worship of idols is enacted by the statutes of Omri, recommended by the practice of the house of Ahab, and pleads that it has been the usage of many generations, yet it is still displeasing to God and destructive to Israel; for no laws nor customs are of force against the divine command.

III. What is the judgment given upon this. Being found guilty of these crimes, the sentence is that that which God had given them warning of (Mic 6:9) shall be brought upon them (Mic 6:13): Therefore also will I make thee sick, in smiting thee. As they had smitten the poor with the rod of their oppressions, so would God in like manner smite them, so as to make them sick, sick of the gains they had unjustly gotten, so that though they had swallowed down riches they should vomit them up again, Job 20:15. Their doom is,

1.That what they have they shall not have any comfortable enjoyment of; it shall do them no good. They grasped at more than enough, but, when they have it, it shall not be enough to make them easy and happy. What is got by fraud and oppression cannot be kept or enjoyed with any satisfaction. (1.) Their food shall not nourish them: Thou shalt eat, but not be satisfied, either because the food shall not digest, for want of God's blessing going along with it, or because the appetite shall by disease be made insatiable and still craving, the just punishment of those that were greedy of gain and enlarged their desires as hell. Men may be surfeited with the good things of this world and yet not satisfied, Ecc 5:10; Isa 55:2. (2.) Their country shall not harbour and protect them: "Thy casting down shall be in the midst of thee, that is, thou shalt be broken and ruined by the intestine troubles, mischiefs at home enough to cast thee down, though thou shouldst not be invaded by a foreign force." God can cast a nation down by that which is in the midst of them, can consume them by a fire in their own bowels. (3.) They shall not be able to preserve what they have from a foreign force, nor to recover what they have lost: "Thou shalt take hold of what is about to be taken from thee, but thou shalt not hold it fast, shalt catch at it, but shalt not deliver it, shalt not retrieve it." It is meant of their wives and children, that were very dear to them, which they took hold of, as resolved not to part with them, but there is no remedy, they must go into captivity. Note, What we hold closest we commonly lose soonest, and that proves least safe which is most dear. (4.) What they save for a time shall be reserved for a future and sorer stroke: That which thou deliverest out of the hand of one enemy will I give up to the sword of another enemy; for God has many arrows in his quiver; if one miss the sinner, the next shall not. (5.) What they have laboured for they shall not enjoy (Mic 6:15): "Thou shalt sow, but thou shalt not reap; it shall be blasted and withered, and there shall be nothing to reap, or an enemy shall come and reap it for himself, or thou shalt be carried into captivity, and leave it to be reaped by thou knowest not whom. Thou shalt tread the olives, but thou shalt not anoint thyself with oil, having no heart to make use of ornaments and refreshments when all is going to ruin. Thou shalt tread out the sweet wine, but shalt not drink wine, for many things may fall between the cup and the lip." Note, It is very grievous to be disappointed of our expectations, and not to have the pleasure of that which we have taken pains for; and this will be the just punishment of those that frustrate God's expectations from them, and answer not the cost he has been at upon them. See this threatened in the law, Lev 26:16; Deu 28:30, Deu 28:38, etc.; and compare Isa 62:8, Isa 62:9.

2.That all they have shall at length be taken from them (Mic 6:13): Thou shalt be made desolate because of thy sins; and Mic 6:16, a desolation and a hissing. Sin makes a nation desolate; and when a people that have been famous and flourishing are made desolate it is the astonishment of some and the triumph of others; some lament it, and others hiss at it. Thus you shall bear the reproach of my people. Their being the people of God, in name and profession while they kept close to their duty and kept themselves in his love, was an honour to them, and all their neighbours thought it so; but now that they have corrupted and ruined themselves, now that their sins and God's judgments have made their land desolate, their having been once the people of God does but turn so much the more to their reproach; their enemies will say, These are the people of the Lord, Eze 36:20. Note, If professors of religion ruin themselves, their ruin will be the most reproachful of any; and they in a special manner will rise at the last day to everlasting shame and contempt.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–16. Public domain.
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JeromeAD 420
Commentary on Micah
(Verse 10 and following). Listen, you who are wise, and who will approve of it? The fire is still burning in the house of the wicked, the treasure of impiety, and the measure of anger is not yet full. Shall I justify the wicked scales and the deceitful weights of the bag? In them, her rich ones are filled with iniquity, and those who dwell in her speak lies, and their tongue is deceitful in their mouth. And so I have begun to strike you with destruction because of your sins. You will eat, but not be satisfied, and your humiliation will be in your midst; you will try to save, but you will not succeed; and those whom you do save, I will give over to the sword. You shall sow, and not reap: you shall tread the olive, and not anoint yourself with oil; and the must, and you shall not drink wine. And you have kept the precepts of Omri, and all the works of the house of Achab; and you have walked in their wills, that I should give you up to destruction, and the inhabitants thereof to hissing, and you shall bear the reproach of my people. If the unrighteous is justified on the scales, and fraudulent weights on the balance, by which they have filled the riches of their impiety (or yours), and those who dwell (or dwelt) in it speak wickedly, and their tongue is exalted in their mouth. And I have afflicted you with destruction because of your sins: you will eat, but not be satisfied; I will cast you into yourself, and you will grasp, but not save; and all those who are saved will be handed over to the sword: you will sow, but not reap; you will tread the olive, but not be anointed with oil; and you will crush the grapes, but not drink wine; and the laws of my people will be scattered, and all the works of the house of Ahab; and you have walked in their councils, to deliver you to destruction, and its inhabitants to hissing, and you will receive reproach from the peoples. In this chapter, there are many discrepancies from the Hebrew truth, especially in the beginning: 'Hear, three, and who will adorn the city? And the legitimate people of mine will be scattered.' For this reason we have substituted 'And you have kept the commandments of Amri' for the sake of consistency in the narrative, even though in Hebrew it is written: 'And the commandments of Amri were kept, and all the works of the house of Ahab.' For if it had been written in Hebrew 'Ammi' (), then the LXX would have translated correctly as 'my people.' But now, since it is written 'Amri' (), and the letter 'Res' added, it signifies not the name of a people, but the father Ahab, about whom the history of King wrote (3 Kings 16), there is no doubt that there is an error. Finally, after the father's name, the son is named, and it is said, and all the deeds of the house of Ahab. Let us return, therefore, to the beginning of the chapter. And first, speaking literally, we strive to grasp the spiritual meaning while you pray. Listen, O ten tribes of Samaria, whom the Lord testifies to: there is still fire, that is, wickedness, in the house of the impious Amri, and the treasures of impiety persist in the royal house. Do you want to hear in detail with what evils your city is filled? Learn: By provoking the lesser measure of God's wrath, using deceptive scales and different weights, and selling in one weight and buying in another, they buy and sell merchandise (Prov. XI; Deut. XXV). And if the poor were to do this, poverty could justify the crime. But now the rich, full not so much with wealth as with iniquity, because all their wealth is gained through the plundering of others. A congregation of wealth is followed by deceit, and a hand accustomed to hide treasures possesses a deceitful tongue. Truth brings poverty, falsehood brings wealth. When your leaders did this, I did not immediately overthrow you; but I began to strike gradually and admonish with various blows. I sent hunger upon you, I sent thirst, I sent sickness, and hostile devastation all around: the harvest did not yield crops, the pressed olive did not produce oil, the barren vines denied wine. Against injustices, deceitful measures, and fraudulent weights, I inflicted these punishments. However, since you have kept all the ceremonies of idolatry that the wicked king Amri established (3 Kings 16ff), and all the works of the house of Ahab and Jezebel, you have preserved for my law, I have been moved by your wickedness to give you and your inhabitants over to a hissing and a reproach, so that while you are captured by the Assyrians, you are conquered like the people of God, and because of you my name is blasphemed among the nations (Rom. 2:24). It should be noted in the present place that where it is read, 'and you shall bear the shame of my people': or, as the Septuagint translated it, 'you shall receive the reproaches of the peoples,' in Hebrew it is written 'Ammi,' which means 'my people.' Therefore, if it sounds bad that I, the son of my people, was transferred for Amri, my people. We have expressed what seemed to us according to the Hebrew until now: now returning to the translation of the LXX interpreters, let us discuss each one as best we can. The Samaritan is called upon to listen, who has separated herself from the people of God. And it is said to her, 'You futilely make idols, you skillfully fashion golden calves with your own hand, and you desire to build another metropolis like Jerusalem: for who can adorn a city?' Is the fire, which is kindled by the burning darts of the devil; and the house of the wicked, which according to its stubbornness and unrepentant heart treasures up wrath for itself on the day of wrath and revelation of the righteous judgment of God (Rom. II, 5)? And does injustice increase wickedness, so that it not only snatches away from the house of God, which is the Church, but also arrogantly and disdainfully devastates what belongs to others? Can one who deceitfully gathers riches from the testimonies of the Scriptures without balance and measure be justified, riches which are the treasures of wickedness? For when the Lord commands, 'You shall not have in your bag unequal weights, a great and a small' (Deut. XXV): these people, for the sake of shameful gain, always show favoritism in judgment, and in the same case they judge the rich and the poor, not according to the merit of the case, but according to the disparity of their wealth. And the inhabitants of their city, who think they are adorned by wicked teachings and perverse doctrine, speak falsehood and set their mouth on high, and despise the simplicity of the Ecclesiastical people. Whereas the most merciful God does not strike them equally, but strives to admonish them gradually through blows, saying: And I will begin to strike you with destruction because of your sins; and the sense is: O city that the heretics want to build, I will strike you, so that you may perish, not for annihilation, but according to what you are, a sinner. It follows: You will eat, and you will not be satisfied. For they read, and do not understand; and feasting on the words of Scriptures, they suffer from a lack of truth. And I will cast you out," he says, "and you will seize, and you will not save; and whoever is saved, will be handed over to the sword. By your own judgment, I will abandon you; and after seeking many things, finding nothing, understanding your error, you will see that you cannot be saved by all your teachings. But whoever thinks they are satisfied, and is not cast out by themselves, nor grasps the truth, will be handed over to the sword and will be educated by punishments. Therefore, you will sow, O three, and O most wicked city, which heretics build with fire, injustice, insults, deceitful scales, and fraudulent bags; you will sow, but not reap; you will press olives, but not anoint yourself with oil; you will gather grapes, but not drink wine. It is indeed profitable for you, once your error is known, not to have disciples, not to anoint your head with the oil of sinners, not to be intoxicated by drinking the wine of Sodom. And the rightful people of mine, or rather the people of Amri, and all the works of the house of Ahab, those who have arisen as leaders in heresy, will be scattered. We can refer either to opposing powers or to heretics, as was the case with Marcion and Basilides, and recently Arius and Eunomius. And you have followed their desires, namely those of Omri and Ahab. And it is rightly said, in their desires. For the doctrine of wicked teachers is not the doctrine of God, but the inventions of their own hearts. And I will deliver you to destruction, so that you may perish according to what you are, heretical. And your inhabitants into a hissing, or that you may follow the hissing of a good shepherd according to Zechariah, saying: I will whistle for them and gather them, for I have redeemed them (Zechariah 10:8). And certainly into the hissing of the dragon, that is, into the destruction of the flesh, so that the spirit may be saved (I Cor. V), and let the ones being rebuked learn not to blaspheme (I Tim. I). And let them endure all of this so that they may understand their error, that they have borne the reproaches and sins of many peoples and nations. I know that some have referred to the Church, which we have interpreted as surpassing heresies. But how the names of Amri and Ahab, the leaders of Samaria, can be related to Jerusalem and Judah, under whose names the Church is interpreted, I do not quite understand.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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