John Calvin Commentary Micah 3:11-12

"The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet they lean upon Jehovah, and say, Is not Jehovah in the midst of us? no evil shall come upon us. Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest." — Micah 3:11-12 (ASV)

The Prophet shows here first, how gross and supine was the hypocrisy of princes as well as of the priests and prophets; and then he declares that they were greatly deceived in soothing themselves in this way with vain flatteries, for the Lord would punish them for their sins since He had, in His forbearance, spared them and found that they did not repent.

But he does not address here the common people or the multitude, but he attacks the chief men, for he has previously told us that he was endowed with the spirit of courage. It was indeed necessary for the Prophet to be prepared with invincible firmness so that he might freely and boldly declare the judgment of God, especially since he had to deal with the great and the powerful, who, as is well known, will not easily, or with unruffled minds, bear having their crimes exposed; for they wish to be privileged above the ordinary class of men.

But the Prophet not only does not spare them, but he even arraigns them alone, as though the blame for all evils rested solely with them, as indeed the contagion had spread from them; for though all ranks were then corrupt, yet the cause and the beginning of all the evils could only be ascribed to the chief men themselves.

And he says, Princes for reward judge, priests teach for reward, the prophets divine for money: as if he had said that the ecclesiastical as well as the civil government was subject to all kinds of corruptions, for everything was for sale. We know that what the Holy Spirit declares elsewhere is always true—that by gifts or rewards the eyes of the wise are blinded and the hearts of the just are corrupted , for as soon as judges open a way for rewards, they cannot preserve integrity, however much they may wish to do so.

And the same is the case with the priests: for if anyone is given to avarice, he will adulterate the pure truth. Complete freedom in teaching cannot exist, except when the pastor is free from all desire for gain. It is not therefore without reason that Micah complains here, that the princes as well as the priests were hirelings in his day; and by this he means that no integrity remained among them, for the one, as I have said, follows from the other.

He does not say that the princes were either cruel or perfidious, though he had mentioned these crimes before; but in this place he simply calls them mercenaries. But, as I have just said, the one vice cannot be separated from the other; for everyone who is hired will pervert judgment, whether he is a teacher or a judge. Nothing then remains pure where avarice reigns. It was therefore quite sufficient for the Prophet to condemn the judges and the prophets and the priests for avarice; for it is easy to conclude from this that teaching was offered for sale, and that judgments were bought, so that he who offered most money easily gained his cause. Princes then judge for reward, and priests also teach for reward.

We can learn from this place the difference between prophets and priests. Micah here ascribes the office or duty of teaching to the priests and leaves divination solely to the prophets. We have said elsewhere that it happened through the idleness of the priests that prophets were added to them; for prophesying belonged to them, until, being content with the altar, they neglected the office of teaching. And the same thing, as we find, has taken place under the Papacy.

For though it is quite evident for what reason pastors were appointed to preside over the Church, we yet see that all who proudly call themselves pastors are dumb dogs. Why is this? Because they think that they discharge their duties merely by being attentive to ceremonies; and they have more than enough to occupy them, for the priestly office under the Papacy is laborious enough concerning trifles and scenic performances (ritus histrionicos—stage-playing rites). But at the same time, they neglect the principal thing: to feed the Lord’s flock with the doctrine of salvation.

The priests under the Law had become so degenerate. What is said by Malachi ought to have been perpetuated—that the law should be in the mouth of the priest, that he should be the messenger and interpreter of the God of hosts (Malachi 2:7); but the priests cast this office from themselves. It therefore became necessary for prophets to be raised up, as it were, beyond the usual course of things, even while the regular course formally remained. But the priests taught in a cold manner, and the prophets divined, that is, they professed that oracles respecting future things were revealed to them.

This distinction is now observed by the Prophet, when he says, The priests teach for reward, that is, they were mercenaries and hirelings in their office; and the prophets divined for money. It then follows that they yet leaned on Jehovah, and said, Is not Jehovah in the midst of us? Come then shall not evil upon us. The Prophet shows here, as I have said at the beginning, that these profane men trifled with God: for though they knew that they were extremely wicked, indeed, their crimes were openly known to all, yet they were not ashamed to claim God's authority.

And it has, we know, been a common wickedness in almost all ages, and it greatly prevails to this day, that men are satisfied with having only the outward evidences of being the people of God. There was then indeed an altar erected by God's command; there were sacrifices made according to the rule of the Law; and there were also great and illustrious promises concerning that kingdom.

Since then the sacrifices were daily performed, and since the kingdom still retained its outward form, they thought that God was, in a way, bound to them. The same is the case to this day with a great many men; they presumptuously and absurdly boast of the external forms of religion. The Papists possess the name of a Church, with which they are extremely inflated; and then there is a great show and pomp in their ceremonies.

The hypocrites also among us boast of Baptism, and the Lord’s Supper, and the name of Reformation, while, at the same time, these are nothing but mockeries by which the name of God and the whole of religion are profaned when no real piety flourishes in the heart. This was the reason why Micah now remonstrated with the prophets and the priests, and the king’s counselors: it was because they falsely claimed to be the people of God.

But by saying that they relied on Jehovah, he did not condemn that confidence which really reposes on God; for, in this respect, we cannot go too far. Since God’s goodness is infinite, we cannot trust in His word too much, if we embrace it in true faith. But the Prophet says that hypocrites leaned on Jehovah because they flattered themselves with that mere and empty distinction that God had adopted them as His people.

Hence the word “leaning” or “relying” is not to be applied to the real trust of the heart, but, on the contrary, to the presumption of men who use God's name as a pretext and so indulge their own will that they cast off not only all fear of God, but also thought and reason.

When, therefore, such great and supine thoughtlessness occupies the minds of men, stupidity soon follows. And yet it is not without reason that Micah employs this expression, for hypocrites persuade themselves that all things will be well with them, as they think that they have God favorable to them.

Since they feel no anxiety while they have the idea that God is altogether at peace with them, the Prophet declares, by way of irony, that they relied on Jehovah; as if he had said that they made the name of God their support. But yet the Prophet speaks in words contrary to their obvious meaning (καταχρηστικῶς loquitur—speaks catachrestically), for it is certain that no one relies on Jehovah unless he is humbled in himself.

It is penitence that leads us to God; for it is when we are cast down that we lean on Him. But he who is inflated with self-confidence flies in the air and has nothing solid within him. And our Prophet, as I have said, intended indirectly to condemn the false security in which hypocrites sleep, while they think it enough that the Lord had once testified that they would be His people; but they disregard the condition.

He now recites their words: Is not Jehovah in the midst of us? Come will not evil upon us. This question is a proof of haughty self-confidence, for they ask as of an indubitable matter, and it is an emphatic way of speaking by which they meant to say that Jehovah was among them.

He who simply affirms a thing does not show as much pride as these hypocrites do when they pose this question: “Who shall deny that Jehovah dwells in the midst of us?” God had indeed chosen a habitation among them for Himself; but a condition was included, and yet they wished that He should be, as it were, bound to the temple, though they did not consider what God required of them.

Thus they declared that Jehovah was in the midst of them; indeed, they treated with disdain anyone who dared to say anything to the contrary. And there is no doubt that they poured forth blasts of contempt on the Prophets. For whenever anyone threatened what our Prophet immediately adds, an answer like this was always ready on their lips: “What! Will God then desert us and deny Himself? Has He in vain commanded the temple to be built among us? Has He falsely promised that we should be a priestly kingdom? Do you not make God a covenant-breaker by representing Him as approving of the terrors of your discourse? But He cannot deny Himself.” Thus we see why the Prophet had spoken in this way; it was to show that hypocrites boasted, so to speak, of their proud confidence, because they thought that God could not be separated from them.

Now this passage teaches us how preposterous it is to abuse God's name in this way. There is indeed a reason why the Lord calls us to Himself, for without Him we are miserable. He also promises to be favorable to us, though, in many respects, we are guilty before Him. Yet, at the same time, He calls us to repentance.

Whoever, then, indulges himself and continues sunk in his vices is greatly deceived if he applies God's promises to himself; for, as has been said, the one cannot be separated from the other. But when God is favorable to them, they rightly conclude that all things will be well with them, for we know that the paternal favor of God is a fountain of all felicity.

But in this there was flawed reasoning—that they promised themselves God's favor through a false imagination of the flesh, and not through His word. Thus we see that there is always in hypocrisy some imitation of piety, but there is a sophistry (paralogismus) either in the principle itself or in the argument.

Now follows a threatening: Therefore, on your account, Zion as a field shall be plowed, and Jerusalem a heap shall be, and the mount of the house as the high places of a forest. We see here how intolerable hypocrites are to God; for it was no ordinary proof of dreadful vengeance that the Lord should expose to reproach the holy city, Mount Zion, and His own temple.

This vengeance, then, being so severe, shows that to God there is nothing less tolerable than that false confidence with which hypocrites swell, for it brings dishonor on God Himself; for they could not boast that they were God's people without aspersing Him with many reproaches. What then is the meaning of this, “God is in the midst of us,” except that they thereby declared that they were the representatives (vicarios) of God, that the kingdom was sacred and also the priesthood?

Since then they boasted that they did not presumptuously claim either the priesthood or the regal power, but that they were divinely appointed, we thus see that their profanation of God's name was most shameful. It is then no wonder that God was so exceedingly displeased with them. And hence the Prophet says, For you shall Zion as a field be plowed; as if he said, “This is like something monstrous, that the temple should be subverted, that the holy mount and the whole city should be entirely demolished, and that nothing should remain but a horrible desolation—who can believe all this?”

It shall, however, take place, and it shall take place on your account; you will have to bear the blame for such a monstrous change.” For it was as if God had thrown heaven and earth into confusion, inasmuch as He Himself was the founder of the temple; and we know with what high encomiums the place was honored.

Since then the temple was built, as it were, by God's hand, how could it be otherwise than that, when destroyed, the waste and desolate place would be regarded as a memorable proof of vengeance? There is therefore no doubt that Micah intended to mark out the atrocity of their guilt when he says, For you shall Zion as a field be plowed, Jerusalem shall become a heap of stones; that is, it shall be so desolated that no trace of a well-formed and regularly built city shall remain.

And the mount of the house, etc. He again mentions Zion, and not without reason, for the Jews thought that they were protected by the city Jerusalem; the whole country rested under its shadow because it was God's holy habitation. And again, the city itself depended on the temple, and it was supposed that it was safe under this protection and that it could hardly be demolished without overthrowing God's own throne; for as God dwelt between the cherubim, it was regarded by the people as a fortress that could not be assailed.

Since the holiness of the mount deceived them, it was necessary to repeat what was then almost incredible, at least difficult to believe. He therefore adds, The mount of the house shall be as the high places of a forest; that is, trees shall grow there.

Why does he again declare what had been expressed clearly enough before? Because it was not only a thing difficult to believe, but also wholly inconsistent with reason, when one considered what the Lord had said and overlooked what hypocrites always forget. God had indeed made a covenant with the people; but hypocrites wished to have God, as it were, bound to them, and, at the same time, to remain themselves free, yes, to have full liberty to lead a wicked life.

Since then the Jews were fixed in this false opinion—that God could not be separated from His people—the Prophet confirms the same truth, that the mount of the house would be as the high places of a forest. And, as a concession, he calls it the mount of the house, that is, of the temple; as if he said, “Though God had chosen for Himself a habitation in which to dwell, yet this favor shall not keep the temple from being deserted and laid waste, for it has been profaned by your wickedness.”

Let us now see at what time Micah delivered this prophecy. This we learn from Jeremiah 26. For when Jeremiah prophesied against the temple, he was immediately seized and cast into prison; a tumultuous council was held, and he was very nearly brought forth for execution. All the princes condemned him; and when he now had no hope of deliverance, he wished not so much to plead his own cause as to pronounce a threat against them, that they might know that they could achieve no good by condemning an innocent man.

“Micah the Morasthite,” he said, “prophesied in the days of Hezekiah, and said thus: ‘Zion as a field shall be plowed, Jerusalem shall be a heap, and the mount of the house as the high places of a forest.’” Did the king and the people, he said, consult together to kill him? No, but the king turned, and so God repented; that is, the Lord deferred His vengeance, for King Hezekiah humbly deprecated the punishment which had been denounced. We now then know the time with certainty.

But it was strange that under such a holy king so many and so shameful corruptions prevailed, for he no doubt tried all he could to exercise authority over the people and by his own example taught the judges faithfully and uprightly to discharge their office; but he was not able, with all his efforts, to prevent the Priests, and the Judges, and the Prophets, from being mercenaries.

From this we learn how diligently pious magistrates ought to labor, so that the state of the Church does not degenerate; for however vigilant they may be, they can yet hardly, even with the greatest care, keep things (since mankind is so full of vices) from very soon becoming worse. This is one thing.

And now the circumstance of the time ought to be noticed for another purpose: Micah did not hesitate to threaten the temple and the city with such a judgment, though he saw that the king was endowed with singular virtues. He might have thought to himself, “King Hezekiah labored strenuously in carrying out his high office. Now if a reproof so sharp and so severe reaches his ears, he will either despond, or think I am an extremely rigid man, or, perhaps, he will become exasperated with sound doctrine.”

The Prophet might have weighed these things in his mind; but, nevertheless, he followed his true course in teaching. And there is no doubt that his severity pleased the king, for we know that he was oppressed with great cares and anxieties because he could not, by all his striving, keep his counselors, the priests, and the prophets within proper bounds.

He therefore wished to have God's servants as his helpers. And this is what pious magistrates always desire: that their toils may in some measure be alleviated by the aid of the ministers of the word. For when the ministers of the word only teach coldly and are not intent on reproving vices, the severity of the magistrates will be hated by the people.

“Why, see, the ministers say nothing, and we therefore conclude that they do not perceive such great evils; and yet the magistrates with drawn sword inflict new punishments daily.” When, therefore, teachers are silent in this way, greater odium is undoubtedly incurred by the magistrates. It is therefore, as I have said, a desirable thing for them that the free reproofs of teachers should be added to the punishments and judgments of the law.

We further see how calm and meek the king's spirit was, that he could bear the Prophet's great severity. Behold, he said, on your accounts etc. “You ought at least to have excepted me.” For the king was not himself guilty. Why then did he connect him with the rest? Because the whole body was infected with contagion, and he spoke generally. And the good king did not retort nor even murmur, but, as we have recited from Jeremiah, he humbly deprecated God's wrath, as if a part of the guilt belonged to him.

Commentary on Micah