Micah 2:9Meaning & Commentary from the Church Fathers

Those who are partakers of murder treasure themselves with evil' (Proverbs 1:17-18). Thus, we inflict harm upon ourselves when we pursue unlawful actions. We also find ourselves cast out from the comforts of our homes; those who transgress against God shall not behold the glorious and divine abodes but will remain detached from the hope of the faithful and the eternal joy that awaits. In contrast, those who are wise, virtuous, and inclined toward all that is commendable will not join the unrighteous. Instead, they will be part of the heavenly assembly, dwelling in the celestial mansions, and experiencing divine blessings.

To this point, the Word of God has been directed toward His people, for it was previously declared, "On the contrary, my people have turned into an enemy; over your lower garments you have put on an epancha." Not only has this transformation occurred, but even the esteemed wives who were once gentle have faced captivity—figuratively portrayed as the cities of Judah, which the Lord refers to as the daughters of Zion, as seen in Isaiah. It is stated that even from their children, He laments, "You have taken away My glory forever;" there remain no voices among them to sing His praises, as all have either been slain or taken captive. The few who survived Babylonian death lament, “How shall we sing the song of the Lord in a foreign land” (Ps. 136:4). Therefore, "Arise and go into captivity," for there is no rest for you in this land; it is defiled because of your transgressions and can only be purified through an extended period of rest. I declare to you that you shall not find rest here, for your land is tainted and shall face dreadful decay, likened to captivity—a situation that may refer to either Babylonian or Roman oppression, having been made inebriated with the blood of the Lord. The emphasis may be understood through two historical events. The leaders of my people shall be expelled from their places of indulgence due to their wicked actions; they have been rejected. This notation can be seen, firstly, broadly as addressing the Jewish rulers, the priests, and the Pharisees, who were cast out following the death of the Lord from their places of amusement, where they previously reveled in wickedness; and secondly, specifically regarding the lineage of David, for right after the Lord's birth, "the prince of Judah and the leader of his loins were made poor” (Genesis 49:10), as the appointed time had arrived and the hope of the nations was manifest. Furthermore, the prophetic words also depict church leaders who drown themselves in revelry, mistakenly believing that amidst feasting and merriment, they maintain their purity. However, they too shall be cast out—removed from their grand halls of celebration and lavish feasts—due to their nefarious endeavors. To understand the consequence of their expulsion, one need only read the Gospel: Into the abyss of hell, where "there shall be weeping and gnashing of teeth" (Matt. 22:13). Is it not disgraceful to proclaim the crucified Christ while exhibiting bodily abundance, preaching asceticism with wine-stained lips and a bloated visage? If we wish to take on the role of the apostles, let us not only echo their message but also embody their transformation and self-control. The apostolic ministry, which serves the widows and the impoverished, is sacred; yet they asserted, "We ought not, forsaking the word of God, to serve meals" (Acts 6:2). Presently, the messenger of Christ extends invitations to feasts—not merely to the poor or brethren who have nothing to offer but gratitude—but to armed soldiers and judges, while centurions and soldiers keep watch at the door. Across the city, clerics bustle, attempting to deliver to the judges what they cannot procure in their courtrooms. It should not be assumed that this rebuke applies universally to all bishops. No! Let the prophet's words strike those who embody such traits; may they be warned of punishment and eternal torment, that those unrepentant may at least reflect upon the threat of retribution. LXX: Approach the eternal mountains. These eternal mountains may represent either angels or prophets, as noted in the Psalm, "His foundations are upon the mountains of the saints" (Psalms 86:2), and elsewhere, "I have set my eyes upon the mountains, whence cometh my help" (Psalms 120:1). Yet, one who does not distinguish himself from the assembly of saints in their sins will approach the eternal mountains, emulating Moses' approach to God—not by proximity, but by virtue. To those who near the eternal heights, God Himself declares: “I am God who draweth near, and I am not God from afar” (Jeremiah 23:23). These mountains are termed eternal to contrast them with transient peaks, like those of this world's dark princes, which, despite towering like the cedars of Lebanon, shall ultimately vanish, leaving no trace. LXX: "Arise and go, for there is no rest for you here." We are instructed not to consider any worldly things as our resting place but to rise from death, striving for higher callings, walking in the Lord our God, declaring, "To Thee my soul is clung" (Psalms 62:9). Thus, if we remain indifferent and ignore Him saying, "Awake, thou that sleepest, and arise, and Christ shall enlighten thee" (Eph. 5:14), we risk slumbering in deception and finding no true rest; where Christ does not shine upon those who awaken, the illusion of rest becomes torment. LXX: "By reason of uncleanness ye are destroyed by corruption." Instead of "destroyed," we read as "defiled," allowing the phrasing to convey: "but because of uncleanness ye are utterly decayed." This speaks to those who, indulging their bodily desires and passions, have corrupted not just their souls but their bodies, as they favor lust over God. "You have decayed by reason of uncleanness" would still resonate without decay noted. However, as it states, "decayed to the end," it seems to delineate this from the decay of salvation, pertaining to which the Apostle wrote, "But if our outward man decay, yet the inward man is renewed day by day" (2 Cor. 4:16). He who bears the mortification of Christ and disciplines the outer man, submitting the flesh to the soul, though experiencing decay, does not decay ultimately, as his decay is redemptive. "You fled, although no one pursued you." These words address those who, due to their uncleanness, have decayed entirely; in their awareness of sin, they feel powerless to combat their adversaries. Therefore, the timid are excluded from the camp during the saints' conflict, preventing them from instilling fear in their brethren's spirits, thus standing apart (Deuteronomy 20:8). In the curses articulated in Leviticus, it is declared, "The noise of a leaf flying swiftly shall chase you, and you shall run, though no one pursues you" (Lev. 26:36). In a commentary on John's Gospel, I encountered a perspective asserting that the phrase “All things were created through Him, and without Him nothing was created” (John 1:2-3) indicates that "nothing" pertains to evil, understood as the devil, hence nothing created apart from Christ represents the devil. If evil, or the devil, is nothing, and if those decayed are fleeing, as nothing, in effect, pursues them; then this could imply that the devil pursues them within emptiness. Conversely, if anyone considers this interpretation overly forced and merely linguistically playful rather than truly reflecting the scriptural intent, they are encouraged to adopt my previous interpretation or find a suitable one of their own.

"Flee to the mountains of eternity," the Lord proclaims through the prophet Micah, and Christ instructs, "Then let those who are in Judea flee to the mountains." They should seek the sanctuary of Mount Zion and the city of peace, Jerusalem, which is not fashioned from earthly stones but from living stones; it is there that the celestial hosts dwell, where the Church of the firstborn resides, the spirits of the perfect, and the righteous God who speaks with a voice of blood more potent than Abel's. The one who called for retribution now extends forgiveness; he who admonished his brother over wrongdoing now erases the sin of the world; he who illuminated the transgression now conceals it, as it is written, "Blessed is he whose iniquities are forgiven, and whose sins are covered!"

It shall come to pass that from the remnants of these individuals, Jacob shall be gathered with all: "I will receive the remnant of Israel, together I will put his return." This deception, as stated by the Prophet, will lead you and the ten tribes into captivity; I will bring everyone there, subjecting you to a shared trial. When this occurs, like sheep in distress, as a flock leaps in the midst of their enclosure, so will you react. As the sheep that lie quietly, overwhelmed with fear at the sudden approach of a wolf, rise in terror, so shall you when faced with the enemy's invasion, filled with dread and confusion.

Then the Prophet reveals what transpired during the reign of Zedekiah, a prophecy also declared by the blessed Prophet Ezekiel, when God instructed him to gather the implements of exile and to proclaim the king's impending flight through notable actions.