John Calvin Commentary Micah 2:8

"But of late my people is risen up as an enemy: ye strip the robe from off the garment from them that pass by securely [as men] averse from war." — Micah 2:8 (ASV)

As the words of the Prophet are concise, they contain some obscurity. Therefore, interpreters differ. First, concerning the word אתמיל, atmul, some think it to be one word, while others divide it into את, at and מול, mul, which means opposite; and they regard it as having the same meaning as ממול, which immediately follows.

But as the repetition would be awkward, the Prophet no doubt intended for it to be taken here in its proper sense, and its meaning is "yesterday." However, this time is not strictly understood by the Hebrews, for they take "yesterday" as meaning past time, even when many years have elapsed. I have therefore rendered it formerly, which suits this place.

There is also another difference concerning the meaning of the text, for some think that this אתמול, atmul, is to be joined to the verb קומם, kumum; but it is rather to be connected with the word עמי, omi, My people formerly.

Another difference exists concerning the term אויב, avib, for some apply it to God, and others to the people, meaning that they rose up or stood one against another. This verb is explained in two ways: some view it as a neuter verb, "They stand against the enemy," while others render it, "They rise up against the enemy." This second meaning is most approved and is most consistent with the context.

I will now explain what I consider to be the real meaning. The Prophet, in the first place, says that the people were formerly under the power and government of God, but that now they had become completely alienated from Him. Formerly, then, it was my people, as if God now renounced all friendship with them.

It is as if God were saying, “Until now I have owned you as My people, but from now on I shall have nothing to do with you, for the whole authority of My word has been entirely abolished by you. You have violated your faith. In short, as you have destroyed My covenant, you have ceased to be My people. For whatever favor I have conferred on you, you have deprived yourselves of it by your wickedness; and though I have adopted you, your wickedness now strips you of this privilege.” This is one point.

It then follows, They have risen up as against an enemy. I consider a term of comparison to be understood here. The Prophet says simply, Against an enemy have they risen up; but I regard the meaning to be that they had risen up as if against an enemy. That is, they had made God, their best Father, their enemy, since they had provoked His displeasure by their crimes.

He then confirms this truth by stating that they practiced robberies among themselves. We indeed know that hypocrites always hide themselves under their religious rites and use them as their shield whenever they are reproved. Therefore, the Prophet says that they were not to be considered the people of God for offering sacrifices, because they were at the same time robbers and plundered innocent men.

The garment of comeliness, he says—or, “the garment and the cloak,” for I do not dwell much on such specific words—they take away from those who pass by securely; that is, from all who are peaceable. For when there is a suspicion of war, or when a traveler causes any trouble, he rightly deserves to be punished.

But the Prophet says here that those who passed by securely, as if they were in a safe country, were robbed. It is as if he said, “When travelers fear nothing, you strip them of their garments, as though they were returning from war. Just as it is customary, when war is over, to seize spoils wherever found, and no one can keep what is theirs, so now, during peace, you take the same liberty for yourselves, as if all things were exposed to plunder and you were in a hostile country, recently the scene of warfare.”

So now we perceive the meaning of the Prophet. He first indicates that the people were now rejected by God, because by their most abandoned life, they had rendered themselves completely unworthy of His benefits. At the same time, he reproves their ingratitude: although they had been the people of God, they chose to make war with Him rather than to observe the covenant He had made for their safety.

For it was a most shameful wickedness in them, since they had been chosen from the whole world to be His own special people, to prefer going to war with God rather than to live quietly under His protection. And he proves that they did rise up against God because they gave themselves up to robberies; they plundered even during times of peace, a circumstance that greatly aggravated their wickedness.