6:9-16 God, having showed how necessary it was that they should do justly, here shows how plain it was that they had done unjustly. This voice of the Lord says to all, Hear the rod when it is coming, before you see it, and feel it. Hear the rod when it is come, and you are sensible of the smart; hear what counsels, what cautions it speaks. The voice of God is to be heard in the rod of God. Those who are dishonest in their dealings shall never be reckoned pure, whatever shows of devotion they may make. What is got by fraud and oppression, cannot be kept or enjoyed with satisfaction. What we hold closest we commonly lose soonest. Sin is a root of bitterness, soon planted, but not soon plucked up again. Their being the people of God in name and profession, while they kept themselves in his love, was an honour to them; but now, being backsliders, their having been once the people of God turns to their reproach.

Verse 11. - Shall I count them pure? literally, Shall I be pure? The clause is obscure. The Authorized Version regards the speaker as the same as in ver. 10, and translates with some violence to the text. It may be that the prophet speaks as the representative of the awakened transgressor, "Can I be guiltless with such deceit about me?" But the sudden change of personification and of state of feeling is very harsh. Hence some follow Jerome in regarding God as the speaker, and rendering, "Shall I justify the wicked balance?" others, the Septuagint, Syriac, and Chaldee, Αἰ δικαιωθήσεται ἐν ζυγῷ ἄνομος; "Shall the wicked be justified by the balance?" Cheyne is inclined to read the verb in the second person, "Canst thou (O Jerusalem) be pure?" since in the next verse the prophet proceeds, "the rich men thereof" (i.e. of Jerusalem). If we retain the present reading, "Can I be innocent?" we must consider the question as put, for effect's sake, in the mouth of one of the rich oppressors. Jerome's translation is contrary to the use of the verb, which is always intransitive in kal.

Shall I count them pure with the wicked balances,.... These are the words either of the prophet, or rather of God, signifying that he could not, and would not, allow, countenance, and approve of persons that used false scales or balances; or justify and reckon them just, as they would be thought to be, but condemn them, and pronounce them very wicked men, and deserving of punishment here and hereafter:

and with the bag of deceitful weights? or "stones" (o); which were used in weighing goods, and which were deceitful, when a heavier was used in buying, and a lighter in selling. So the Targum,

"and with the bag, in which are weights greater and lesser;''

condemned in Deuteronomy 25:13.

(o) "lapidum doli", Piscator; "lapidum fraudis", Montanus.

11. Shall I count them pure—literally, "Shall I be pure with?" &c. With the pure God shows Himself pure; but with the froward God shows Himself froward (Ps 18:26). Men often are changeable in their judgments. But God, in the case of the impure who use "wicked balances," cannot be pure, that is, cannot deal with them as He would with the pure. Vatablus and Henderson make the "I" to be "any one"; "Can I (that is, one) be innocent with wicked balances?" But as "I," in Mic 6:13, refers to Jehovah, it must refer to Him also here.

the bag—in which weights used to be carried, as well as money (De 25:13; Pr 16:11).

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