John Calvin Commentary Micah 4

Here Micah begins his address to the faithful, who were a remnant among that people; for though the infection had nearly extended over the whole body, there were yet a few, we know, who sincerely worshipped God. Hence Micah, so that he might not dishearten God’s children by extreme terror, reasonably adds what we have now heard—that though for a time the temple would be demolished and laid waste, it would yet be only for a season, for the Lord would be again mindful of His covenant.

When, therefore, the Prophet had until now spoken of God’s dreadful vengeance, he directed his discourse to the whole people and to the princess; but now, especially, and as it were apart, he addresses the pious and sincere servants of God. It is as though he said, “There is now a reason why I should speak to the few: I have until now spoken of the near judgment of God on the king’s counselors, the priests, and the prophets; in short, on the whole community, because they have all become wicked and ungodly; a contempt of God and an irreclaimable obstinacy have pervaded the whole body. Let them therefore have what they have deserved. But now I address the children of God by themselves, for I have something to say to them.”

For though the Prophet publicly proclaimed this promise, there is yet no doubt that he had regard only to the children of God, for others were not capable of receiving this consolation. Indeed, he had shortly before condemned the extreme security of hypocrites, since they leaned upon God; that is, relied on a false pretense of religion, in thinking that they were redeemed by a lawful price when they had offered their sacrifices.

And we know that we meet with the same thing in the writings of the Prophets, and that it is a practice common among them to add consolations to threatenings, not for the sake of the whole people, but to sustain the faithful in their hope, who would have despaired had not a helping hand been extended to them. For the faithful, we know, tremble as soon as God manifests any token of wrath; for the more anyone is touched with the fear of God, the more he dreads His judgment and fears on account of His threatenings.

We therefore see how necessary it is to moderate threatenings and terrors when prophets and teachers have regard for the children of God; for, as I have said, they are fearful enough without these. Let us then know that Micah has until now directed his discourse to the wicked despisers of God, who yet put on the cloak of religion; but now he turns his address to the true and pious worshippers of God. Furthermore, he addresses the faithful of his age in such a way that his doctrine especially belongs to us now. For how has it been that the kingdom of God has been propagated through all parts of the earth? How has it been that the truth of the gospel has come to us, and that we are made partakers with the ancient people of the same adoption, except that this prophecy has been fulfilled? Therefore, the calling of the Gentiles, and consequently our salvation, is included in this prophecy.

But the Prophet says, And it shall be in the extremity of days, that the mount of the house of Jehovah shall be set in order on the top of mountains. By “the extremity of days,” the Prophet no doubt means the coming of Christ, for then it was that the Church of God was built anew. In short, since it was Christ who introduced the renovation of the world, His advent is rightly called a new age; and hence it is also said to be “the extremity of days.” This mode of expression very frequently occurs in Scripture. We know that the time of the gospel is expressly called “the last days” and “the last time” by John (John 2:18), as well as by the author of the Epistle to the Hebrews (Hebrews 1:2), and also by Paul (2 Timothy 3:1); and this way of speaking they borrowed from the prophets. On this subject, some remarks were made on Joel 2.

Paul gives us the reason for this mode of speaking in 1 Corinthians 10:11, stating, “Upon whom the ends of the world are come.” As Christ then brought in the completion of all things at His coming, the Prophet rightly says that it would be the last days when God would restore His Church by the hand of the Redeemer. At the same time, Micah no doubt intended to intimate that the time of God’s wrath would not be short, but designed to show that its course would be for a long time.

It shall then be in the last of days; that is, when the Lord shall have executed His vengeance by demolishing the temple, by destroying the city, and by reducing the holy place to a solitude, this dreadful devastation shall continue, not for one year, nor for two. In a word, it will not remain only for forty or fifty years, but the Lord will let loose the reins of His wrath, so that their minds may long languish, and that no restoration may be evident. We now therefore understand the Prophet’s design as to “the last days.”

He calls the mount, the mount of the house of Jehovah, in a sense different from what he did before; for then it was, as we have stated, by way of concession. And now he sets forth the reason why God did not wish wholly to cast aside that mount: for He commanded His temple to be built there. It is the same, then, as though he said: “This ought not to be ascribed to the holiness of the mountain, as if it excelled other mountains in dignity; but because there the temple was founded, not by the authority of men, but by a celestial oracle, as is sufficiently known.”

The mount then of the house of Jehovah shall be set in order on the top of the mountains, that is, it shall surpass in height all other mountains; and it shall be raised, he says, above the highest summits, and assemble there shall all nations. It is certain that by these words of the Prophet no visible eminence of situation is to be understood, for that mount was not increased at the coming of Christ; and those who lived in the time of the Prophet entertained no gross idea of this kind.

But he speaks here of the eminence of dignity: that God would give to Mount Zion a distinction so eminent that all other mountains would yield to its honor. And how was this done? The explanation follows in the next verse. Lest, then, anyone thought that there would be some visible change in Mount Zion, that it would increase in size, the Prophet immediately explains what he meant and says, at the end of the verse, “Come shall nations to God.”

It is now easy to see what its elevation was to be: that God designed this mount to be, as it were, a royal seat. As under the monarchy of the king of Persia, the whole of the East, we know, was subject to one tower of the Persian; so also, when Mount Zion became the seat of sovereign power, God designed to reign there, and there He designed that the whole world should be subject to Him. This is the reason the Prophet said that it would be higher than all other mountains. Hence, his meaning in this expression is sufficiently evident.

There follows, however, a fuller explanation, when he says that many nations would come. He had said only before that nations would come. But as David, even in his age, made some nations tributary to himself, the Prophet here expresses something more: that many nations would come. It is as if he had said, “Though David subjugated some people to himself, yet the borders of his kingdom were narrow and confined compared with the largeness of that kingdom which the Lord will establish at the coming of His Messiah: for not a few nations but many shall assemble to serve Him, and shall say,” and so on. The Prophet now shows that it would be a spiritual kingdom.

When David subdued the Moabites and the Amorites, and others, he imposed a certain tribute to be paid annually, but he was not able to establish among them the pure and legitimate worship of God, nor was he able to unite them in one faith. Then the Moabites and other nations, though they paid a tribute to David, did not yet worship the true God but continued ever alienated from the Church. But our Prophet shows that the kingdom which God would set up at the coming of the Messiah would be spiritual.

For they shall say, Let us go and ascend to the mount of Jehovah, and to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for, go forth shall a law from Zion, and the word of Jehovah from Jerusalem. Throughout this passage, the Prophet teaches us that people are not to be constrained by an armed force, or by the power of the sword, to submit to David’s posterity, but that they are to be really and thoroughly reformed, so that they submit themselves to God, unite with the body of the Church, and become one people with the children of Abraham. For they will yield a voluntary service, and embracing the teaching of the Law, they will renounce their own superstitions. This, then, is the Prophet’s meaning. But the remainder we shall defer until tomorrow.

Prayer:

Grant, Almighty God, that as You have been pleased to erect the throne of Your Son among us, we may rely on His protection and learn to resign ourselves wholly to You, and never turn aside here and there, but with full obedience so submit ourselves to the King who has been appointed by You, that He may own us as His legitimate people, and so glorify Your name, that we may not at the same time profane it by an ungodly and wicked life, but testify by our works that we are really Your subjects, and that You attain full authority over us, so that Your name may be sanctified and Your Spirit may really guide us, until at length Your Son, who has gathered us when we were awfully gone astray, gathers us again to that kingdom, which He has purchased for us by His own blood. Amen.

[Exposition continues from previous day's lecture]

We began yesterday to explain the prophecy in which Micah promises the restoration of the Church. We have said that this promise cannot be understood except of Christ’s kingdom, for it refers to “the last days.” And it was also added, that the superiority and eminence of Mount Zion, of which he speaks, cannot be otherwise understood than of God’s spiritual kingdom, for the explanation follows when he says that many nations would come to be taught in the ways of the Lord. We therefore see that an earthly empire is not what is here predicted, but what exists through the word and celestial doctrine.

But each particular ought to be considered by us. We said yesterday that in the distinct mention made of many nations, a contrast is to be understood, for until that time God was only known by one people. Since God then had chosen the race of Abraham alone, a future change is pointed out here, when He shall gather His Church from various nations, so as to do away with the difference between the Gentiles and the Jews.

It now follows, They shall say, Come, and let us ascend to the mount of Jehovah. The Prophet shows in these words that not only would each one be obedient to God when called, but that they would also encourage one another. And this ardor is what is justly required in the faithful; they ought to animate and stir up one another, for it is not enough for each of us himself to obey God, but this zeal ought to be added, by which we may strive to produce a mutual benefit.

This concern then is what the Prophet now refers to when he says, “Come, that we may ascend to the mountain of the Lord.” He might have said that people would come, and there close his sentence; but he wished to join the two clauses: that those who had before despised the God of Israel would come from all parts, and also that they would become exhorters to one another.

“Come then that we may ascend.” But the manner of the exhortation deserves to be noticed, for each one offers himself as a companion in the journey. We indeed see that many are prompt enough when others are to be stimulated in their duty, but they at the same time lie still; their whole fervor is consumed in sending others, and they themselves do not move, no, not a finger, so far are they from running with alacrity in company with others.

The Prophet shows here that the faithful will be so solicitous about the salvation of their brethren that they will strenuously run themselves, and that they will prescribe nothing to others but what they themselves perform. “Come then that we may ascend”; they do not say, “Go, ascend to the mount of Jehovah,” but, “Let us go together.” It is, then, the right way of encouraging when we really show that we require nothing from our brethren but what we desire to do ourselves.

The circumstance of time must now be noticed. For what the Prophet says respecting the nations coming to Mount Zion, since it was to be reduced to a wasteland, might have appeared a fable. For what had he shortly before predicted? That Zion would be plowed as a field, and that trees would grow there, that it would become a wild forest. How then could it be that many nations would flow to it as to a most renowned place, since it was to be reduced to a dreadful desolation? But the Prophet here extols the wonderful power of God: that in this wild and desert place there would at length be raised a noble and celebrated temple, where God would show mercy to His own people. Hence he promises what this mount of Jehovah would be, which was for a time to be forsaken, and that there would be, as formerly, a noble temple in the place where desolation had for a season existed.

It afterwards follows, And He will teach us of His ways. Here the Prophet in a few words defines the legitimate worship of God, for it would not be sufficient for the nations to come together into one place to profess the one true God unless true obedience followed, which rests on faith, as faith does on the word.

It ought then to be especially noticed that the Prophet here sets the word of God before us, in order to show that true religion is founded on the obedience of faith, and that God cannot be truly worshipped except when He Himself teaches His people and prescribes to them what is necessary to be done. Hence, when the will of God is revealed to us, we then can truly worship Him. When the word is again taken away, there will indeed be some form of divine worship, but there will be no genuine religion, such as is pleasing to God.

And hence we also learn that there is no other way of raising up the Church of God than by the light of the word, in which God Himself, by His own voice, points out the way of salvation. Until then the truth shines, men cannot be united together so as to form a true Church.

Since it is so, it follows that where the truth is either corrupted or despised, there is no religion, at least such as is approved by God. Men may indeed boast of the name with their lips, but there is no true religion before God unless it is formed according to the rule of His word.

It therefore also follows that there is no Church unless it is obedient to the word of God and is guided by it, for the prophet defines here what true religion is, and also how God collects a Church for Himself. He will then teach us of His ways. And a third particular may be added: that God is robbed of His right and His honor when mortals assume to themselves the authority to teach, for it is to God alone that this office of teaching His people can strictly be ascribed (proprie tribuitur.).

There were then priests and prophets, yet Micah here brings them down to their proper state and shows that the right and the office of teaching would be in the power of the only true God. We therefore see that God claims this office for Himself, that we may not be tossed to and fro and led astray by various teachers, but continue in simple obedience to His word, so that He alone may be the Supreme. In short, God is not the God and Head of the Church unless He is the chief and the only Teacher.

What he now says, “He will teach us of His ways,” ought to be understood thus: He will teach us what His ways are. It is as though the Prophet had said that the perfect wisdom of men is to understand what pleases God and what is His will, for there is nothing further to be learned.

It follows, And we will walk in His paths. By this clause we are reminded that the truth of God is not, as they say, speculative, but full of energizing power. God then not only speaks to the end that everyone may acknowledge that to be true which proceeds from Him, but at the same time He demands obedience.

Hence we shall then only be the disciples of God when we walk in His ways. For if we only nod with our ears, as asses are accustomed to do, and assent to what God says with our mouth and lips, it is extremely vain and absurd. It is therefore then only that men really profit under the teaching of God when they form their life according to His doctrine and are prepared with their feet to walk and to follow wherever He may call them. We will then walk in His paths.

Micah had until now related only what the faithful would do; he now himself confirms the same truth: For from Zion shall go forth a law, and the word of Jehovah from Jerusalem. Here a reason is given why many nations would come to the temple of the Lord, and that is because a doctrine would then be promulgated which had been before heard only in one place.

We indeed know that the Jews came to the temple, not only to worship, but also to be instructed in the Law of God. The Law then had at that time, as it were, its habitation in Zion: there was the sanctuary of celestial wisdom. But what does our Prophet say? A law shall go forth from Zion, that is, it shall be proclaimed far and wide: the Lord will show, not only in one corner, what true religion is, and how He seeks to be worshipped, but He will send forth His voice to the extreme limits of the earth. A law then shall go forth from Zion, according to what is said in Psalm 110:

‘The scepter of thy power the Lord will send forth from Zion.’

In that passage the doctrine of Christ is metaphorically called a scepter, or is compared to a royal scepter, for Christ does not otherwise rule among us than by the doctrine of His Gospel. And there David declares that this scepter would be sent far abroad by God the Father, so that Christ might have under His rule all those nations which had been previously aliens.

Such is the meaning in this place, A law from Zion shall go forth. Then it follows, The word of Jehovah from Jerusalem. This is a repetition of the same sentiment, which is often the case. Then by תורה, ture, the Prophet means no other thing than doctrine; but, by another term, he confirms the same thing, that is, that God would be heard not only at Jerusalem and in Judea, but that He would make His word to be proclaimed everywhere.

The Prophet here describes the fruit of Divine truth: God would restore all nations to such gentleness that they would strive to cultivate fraternal peace among themselves, and all would consult the good of others, having laid aside every desire for doing harm.

Just as he has lately shown that the Church of God could not be formed in any other way than by the Word, and that the legitimate worship of God cannot be established and continued unless God is honored with the obedience of faith, so now he shows that Divine truth produces this effect.

Those who previously lived in enmity towards one another and burned with the lust of doing harm, being full of cruelty and avarice, will now, their disposition having been changed, devote themselves wholly to acts of kindness.

But, before the Prophet comes to this subject, he says:

He will judge among many people, and will reprove strong nations. The word "judge," in Hebrew, means the same as to rule or govern. It is certain that God is spoken of here. It is then as though the Prophet had said that though the nations had not until now obeyed God, they would now acknowledge him as king and submit to his government.

God has indeed always governed the world by his hidden providence, as he still governs it. For however much the devil and the ungodly may rage, indeed, however much they may boil with unbridled fury, there is no doubt that God restrains and checks their madness by his hidden bridle.

But the Scripture speaks of God’s kingdom in two respects. God does indeed govern the devil and all the wicked, but not by his word, nor by the sanctifying power of his Spirit. This is done in such a way that they obey God, not willingly, but against their will. The peculiar government of God is that of his Church only, where, by his word and Spirit, he bends the hearts of men to obedience, so that they follow him voluntarily and willingly, being taught inwardly and outwardly—inwardly by the influence of the Spirit, and outwardly by the preaching of the word.

Hence it is said in Psalm 110, Thy willing people shall then assemble. This is the government that is here described by the Prophet. God then shall judge; not as he judges the world, but he will, in a peculiar manner, make them obedient to himself, so that they desire nothing else than to be wholly devoted to him.

But as men must first be subdued before they render such obedience to God, the Prophet expressly adds, And he will reprove (corripiet) or convince (arguet) many people. This sentence should be carefully noticed, for from this we learn that such is our innate pride that not one of us can become a fit disciple to God unless we are subdued by force. Truth then would of itself freeze amidst such corruption as is in us, unless the Lord proved us guilty, unless he prepared us beforehand, as it were, by violent measures.

We now perceive then the Prophet's design in connecting reproof with the government of God, for the verb יכח, ikech, sometimes signifies to expostulate, to convince, and sometimes to correct or reprove. In short, the wickedness and perversity of our flesh are implied here, for even the best of us would never offer themselves to God without being first subdued, and that by God’s powerful correction. This, then, is the beginning of the kingdom of Christ.

But when he says that strong nations would be reproved, he by this eulogizes and sets forth the character of the kingdom of which he speaks. And from this we learn the power of truth—that strong men, when thus reproved, shall offer themselves, without any resistance, to be ruled by God.

Correction is indeed necessary, but God employs no external force, nor any armed power, when he makes the Church subject to himself; and yet he collects strong nations. From this, then, the power of truth is seen, for where there is strength, there is confidence and arrogance, and also rebellious opposition.

Since then the Lord, without any other aid, thus corrects the perverseness of men, from this we see with what inconceivable power God works when he gathers his own Church. It is to be added that there is not the least doubt that this is to be applied to the person of Christ.

Micah speaks of God without mentioning Christ by name, for Christ was not yet manifested in the flesh. But we know that this has been fulfilled in his person—that God has governed the universe and subjected to himself the people of the whole world. From this we conclude that Christ is true God, for he is not only a minister to the Father, like Moses or any of the Prophets, but he is the supreme King of his Church.

Before I proceed to notice the fruit, the expression רחוק עד, od rechuk, “afar off,” must be observed. It may intimate a length of time as well as distance of place. Jonathan applies it to a long continuance of time—that God would convince men to the end of the world. But the Prophet, I doubt not, intended to include the most distant countries, as if he had said that God would not be the king of one people only, or of Judea alone, but that his kingdom would be propagated to the extremities of the earth. He will then convince people afar off.

He afterward adds, with respect to the fruit, They shall beat their swords into plowshares, and their spears into pruninghooks. I have already briefly explained the Prophet’s meaning: he shows, in fact, that when the nations should be taught by the word of God, there would be such a change that everyone would strive to do good and to perform the duties of love towards his neighbors.

But by speaking of swords and spears, he briefly intimates that men, until they are made gentle by the word of the Lord, are always intent on iniquitous tyranny and oppression. Nor can it be otherwise while everyone follows his own nature, for all are committed to their own advantages, and the cupidity of men is insatiable. Since, then, all are thus intent on gain, while everyone is blinded by self-love, what but cruelty must always break forth from this wicked principle?

Therefore, men cannot cultivate peace with one another, for everyone seeks to be first and draws everything to himself; no one will willingly give way. Then dissensions arise, and from dissensions, conflicts. This is what the Prophet intimates. And then he adds that the fruit of the doctrine of Christ would, however, be such that men, who were previously like cruel wild beasts, would become gentle and meek: Forge then shall they their swords into plowshares, and their spears into pruninghooks.

Raise, he says, shall not a nation a sword against a nation, and accustom themselves they shall no more to war. He explains here more fully what I have said before—that the Gospel of Christ would be to the nations, as it were, a standard of peace. As when a banner is raised up, soldiers engage in battle, and their fury is kindled, so Micah ascribes a directly opposite office to the Gospel of Christ—that it will restore those to the cultivation of peace and concord who previously were given to acts of hostility.

For when he says, Raise a sword shall not a nation against nation, he intimates, as I have already stated, that wherever Christ does not reign, men are wolves to men, for everyone is disposed to devour all others. Since men are naturally impelled by so blind an impulse, the Prophet declares that this madness cannot be corrected, that men will not cease from wars, that they will not abstain from hostilities, until Christ becomes their teacher.

For by the word למד, lamed, he implies that it is a practice which always prevails among mankind that they contend with one another, that they are always prepared to do injuries and wrongs, unless they put off their natural disposition. But gentleness, from where does it proceed? Even from the teaching of the Gospel.

This passage should be remembered, for we learn here that the real fruit of the Gospel is not growing among us unless we exercise mutual love and benevolence and exert ourselves in doing good. Though the Gospel is purely preached among us today, yet when we consider how little progress we make in brotherly love, we should justly be ashamed of our indolence.

God proclaims daily that he is reconciled to us in his Son. Christ testifies that he is our peace with God, that he renders God propitious to us, for this purpose: that we may live as brethren together. We indeed wish to be considered the children of God, and we wish to enjoy the reconciliation obtained for us by the blood of Christ; but in the meantime, we tear one another, we sharpen our teeth, our dispositions are cruel. If then we desire really to prove ourselves to be the disciples of Christ, we must attend to this part of divine truth: each of us must strive to do good to his neighbors. But this cannot be done without being opposed by our flesh, for we have a strong propensity to self-love and are inclined to seek our own advantages too much. We must therefore put off these inordinate and sinful affections, so that brotherly kindness may take their place.

We are also reminded that it is not enough for anyone to refrain from doing harm unless he is also occupied in doing good to his brethren. The Prophet might indeed have said only, "They shall break their swords and their spears," so that they shall hereafter abstain from doing any harm to others. This, however, is not all he says; but, They shall forge, or beat, their swords into plowshares, and their spears into pruning hooks;

That is, when they shall abstain from all injuries, they will seek to exercise themselves in the duties of love, consistently with what Paul says when he exhorts those who had stolen to steal no more, but to work with their own hands, that they might relieve others (Ephesians 4:28). Unless, then, we endeavor to relieve the necessities of our brethren and to offer them assistance, there will be in us only one part of true conversion, as is the case with many who are not indeed inhuman, who commit no plunder, who give no cause for complaint, but live to themselves and enjoy unprofitable leisure. This indolence the Prophet here indirectly condemns when he speaks of the plowshares and the pruning hooks.

Again, a question may be asked here: Was this fulfilled at the coming of Christ? It seems that the Prophet does not describe here the state of the Church for a time, but shows what the kingdom of Christ would be until the end. But we see that when the Gospel was first preached, the whole world boiled with wars more than ever. And now, though the Gospel is clearly preached in many parts, yet discords and contentions do not cease; we also see that rapacity, ambition, and insatiable avarice greatly prevail, and from this arise contentions and bloody wars.

And at the same time, it would have been inconsistent for the Prophet to have spoken thus of the kingdom of Christ if God had not really designed to perform what is here predicted. My answer to this is that as the kingdom of Christ was only begun in the world when God commanded the Gospel to be proclaimed everywhere, and as today its course is not yet completed, so what the Prophet says here has not yet fully taken place. But since the number of the faithful is small, and the greater part despise and reject the Gospel, so it happens that plunders and hostilities continue in the world.

How so? Because the Prophet speaks here only of the disciples of Christ. He shows the fruit of his doctrine: that wherever it strikes a living root, it brings forth fruit. But the doctrine of the Gospel hardly strikes roots in one out of a hundred. The measure of its progress must also be taken into account, for to the extent that anyone embraces the doctrine of the Gospel, to that extent he becomes gentle and seeks to do good to his neighbors.

But as we still carry about us the relics of sin in our flesh, and as our knowledge of the Gospel is not yet perfect, it is no wonder that not one of us has yet wholly laid aside the depraved and sinful affections of his flesh.

It is also easy from this to see how foolish is the notion of those who seek to abolish the use of the sword on account of the Gospel. The Anabaptists, we know, have been turbulent, as if all civil order were inconsistent with the kingdom of Christ, as if the kingdom of Christ were made up of doctrine only, and that doctrine without any influence. We might indeed do without the sword if we were angels in this world; but the number of the godly, as I have already said, is small. It is therefore necessary that the rest of the people be restrained by a strong bridle, for the children of God are found mixed together either with cruel monsters or with wolves and rapacious men. Some are indeed openly rebellious; others are hypocrites. The use of the sword will therefore continue until the end of the world.

We must now understand that at the time our Prophet delivered this discourse, Isaiah had used the very same words (Isaiah 2:4), and it is probable that Micah was a disciple of Isaiah. They, however, exercised the prophetic office at the same time, though Isaiah was the oldest. But Micah was not ashamed to follow Isaiah and to borrow his words, for he was not given to self-ostentation, as if he would not adduce anything but what was his own. He designedly adopted Isaiah’s expressions and repeated verbatim what Isaiah had said to show that there was a perfect agreement between him and that illustrious minister of God, so that his doctrine might obtain more credit.

From this we see how great was the simplicity of our Prophet, and that he did not regard what malevolent and perverse men might say: “What! He only repeats the words of another.” Such a calumny he wholly disregarded, and he thought it enough to show that he faithfully declared what God had commanded. Though we do not have עד רחיק, od rechuk, in Isaiah, yet the meaning is the same; in all other things they agree. It now follows—

Micah continues here with the same subject: that when the minds of people are disposed to acts of kindness, everyone will enjoy God’s blessing without being disturbed. There seem indeed to be two things included here: that acts of hostility will cease, and that real happiness cannot exist among people unless Christ rules among them by the doctrine of His Gospel.

The prophets teach the same thing elsewhere: that everyone will live without fear. They do this to show that people always live in miserable dread, unless they are safe under the protection of God. It is as though the Prophet had said that human life is most miserable where the doctrine of the Gospel is not present, since, when people are disturbed by continual unrest, everyone fears for themselves and suffers constant terrors. There is nothing more miserable than such a state of things, for peace is the chief good.

So now we understand the Prophet's meaning to be that under the reign of Christ, the faithful will enjoy true and full happiness, as they will be exempt from trembling and fear. This is why he names the vine and the fig-tree. He might have said, “Everyone will live securely at home,” but he says, Everyone will rest under his own fig-tree and under his own vine.

This means that though exposed to thieves, they will still fear no violence, no injury. For those who were thieves will observe what is just and right; those who were murderous will strive to do good.

Therefore, when no one closes the door of their house, indeed, when someone goes out into the fields and sleeps in the open air, they will still be safe and secure. So now we see why the Prophet mentions the fig-tree and the vine here, rather than the house.

And there will be no one to terrify them. What the Prophet intended to express is specified more clearly here: that there would be no danger, and therefore no need of hiding-places or of any defenses. Why? Because the very fields, he says, will be free from everything that might hurt, as there will be no one to cause fear. And the Prophet seems to allude to the blessing promised in the Law, for Moses used nearly the very same words. We know that the Prophets drew many things from the Law, for their design was to retain the people in its doctrine and to make it as familiar as possible to them. Since Moses then promised, among other things, this security:

You will sleep, and no one will terrify you (Leviticus 26:6).

So the Prophet also, in speaking here of the kingdom of Christ, shows that this blessing would then be fully accomplished.

He finally adds, The mouth of Jehovah has thus spoken, to confirm what seemed incredible. For, as I have already said, since he had shortly before predicted the devastation of Mount Zion and the ruin of the temple, it seemed very improbable that the nations would come there to worship God.

But he declares that the mouth of God had spoken thus, so that the faithful might overcome all obstacles and struggle against despair. Though they saw the temple destroyed, Mount Zion desolated, and a horrible wasteland with wild beasts occupying the place of people, they were still to continue to hold firm hope.

How so? Because Jehovah has made a promise and He will fulfill it. For when God’s mouth is mentioned, His omnipotence is to be understood, by which whatever He has promised will be executed.

Prayer:

Grant, Almighty God, that since, at the coming of Christ Your Son, You truly performed what Your servants, the Prophets, had previously so much foretold, and since You daily invite us to the unity of faith, so that with united efforts we may truly serve You, O grant that we may not continue torn apart, each one pursuing their own perverse inclinations, at a time when Christ is gathering us to You; nor let us only profess with our mouths and in words that we are under Your government, but prove that we feel this in real sincerity. May we then add to the true and lawful worship of Your name brotherly love towards one another, so that with united efforts we may promote each other’s good, and that our adoption may thus be proven and be more and more confirmed, so that we may always be able with full confidence to call on You as our Father through Christ our Lord. Amen.

Micah, after having spoken of the restoration of the Church, now confirms the same truth. He shows that the faithful would have reason enough to cling constantly to their God and to despise all the superstitions of the world. And even though they may be tossed here and there by contrary opinions, they will yet continue in true religion.

This verse, then, is connected with the kingdom of Christ. For until we are gathered, and Christ shines among us and rules us by his word, there can be no constancy or firmness in us. But when, under the guidance of Christ, we join together in one body, the Church, then the constancy of our faith becomes such that nothing can turn us from the right course. This holds true even if new storms were to arise at any time, by which the whole world might be shaken, and even if it were to happen that the universe should be agitated or pass away. We now understand what the Prophet means.

He therefore says, All nations shall walk every one in the name of his god. This sentence must be explained as follows: though nations may be divided into various sects, and each may be addicted to their own superstitions, yet we shall continue firm in the pure worship of God and in unity of faith. But this question arises: how could the Prophet say that there would be such discords in the world, when he had shortly before spoken of the Church being gathered and united together? For he had said that all nations shall come, and each will say, Come, let us ascend into the mount of Jehovah.

There seems to be some inconsistency here: that all nations would come to Mount Zion, and yet that every people would have their own gods. But the solution is not difficult. The Prophet in this verse strengthens the faithful until Christ should be revealed to the world. Nor is there any doubt that the Prophet intended to sustain the confidence of the godly, who might otherwise have been overwhelmed a hundred times with despair.

When the children of Israel were driven into exile, when their inheritance was taken from them, when the temple had been demolished—when, in a word, no visible religion existed—they might, as I have said, have desponded, if this promise had not come to their minds: that God would restore Mount Zion and gather a Church from the whole world.

But there was also need of some confirmation, and this is what the Prophet now adds. Hence he says that since the Lord gives you hope of so glorious a restoration, you ought to feel confidence and, in reliance on his promise, to continue in his true worship, however much the Gentiles may serve their own idols and boast that they have the true God.

Therefore, however much every one of the nations may take pride in their superstitions, you ought not to fluctuate, nor turn here and there like reeds, which are tossed to and fro as the wind changes; but you shall continue firm and steady in your course. For you know that God is true, who has once for all adopted you, and has promised that your salvation will be the object of his care, even when the world shall think you to be ruined and lost.

We therefore see that what the Prophet had in view was to instill confidence in the minds of the godly, not only in the midst of troubles but of utter confusion. All nations then shall walk; that is, when the temple and the city shall be demolished, and the people are led into distant exile, the ungodly will, at the same time, triumph, and everyone will extol his own gods. Though our God should not then appear, there will still be no reason for us to be discouraged; instead, we ought to rely on his word.

We shall then walk in the name of our God, and that for ever and ever; that is, even if it should happen that the world should be turned and turned over again a hundred times, there shall still be no change in our minds. For as the truth of God is eternal, so also our faith ought to be constant and never to vary. Now the difficulty is removed, and we see how these two things agree: that all nations shall come and with one consent worship God, and yet that each of them would have their own gods. For the diversity of time must be regarded here, when all nations would walk every one in the name of his god.

By saying, aish beshem Aleiu, he touches indirectly on the variety that exists among men. Though all of them stubbornly follow and defend their own superstitions, yet each one fabricates a god for himself. Thus it happens that nothing is certain, for they follow only their own inventions.

But the Prophet meant only to touch on this by the way. His main object was what I have stated: that though the Church of God would be small and find a great multitude opposed to it, it ought not yet to succumb. We know how powerful public consent is; for when the majority conspire together, the small number who entertain a different opinion are, as it were, instantly swallowed up.

It is not without reason, then, that the Prophet exhorts the faithful here to an invincible firmness of mind, so that they might triumph over all the nations. Therefore, however small the faithful might be in number, the Prophet wished them to look down, as it were from a higher place, not only on large multitudes but on all mankind.

Though then all nations walk, etc.; nor is the word כל, cal (all), superfluous—though all nations shall walk, etc. At that time, there was only one nation, the offspring of Abraham, among whom true religion existed.

And it was a dreadful devastation when God allowed the royal city and the temple to be pulled down, and the whole body of the people to be torn asunder and driven away here and there, so that no kingdom and no kind of civil community remained.

Hence the Prophet intimates here that though the faithful should find that in number and dignity they were far surpassed by their enemies, they still should not despair. His intimation is that though then all the nations walked, every one in the name of their god—though every people set up their superstitions against you, and all conspired against you together—yet you must stand firm and proceed in your course, and this not for a short time, but for ever and ever. Now this passage shows that faith does not depend on the opinions of men, and that we ought not to regard what anyone may think, or what the consent of all may be; for the truth of God alone ought to be considered sufficient by us.

Therefore, however much the whole world may oppose God, our faith ought not to be changeable but remain firm on this strong foundation: that God, who cannot deceive, has spoken. This is the first point. Secondly, it must be added that this firmness ought to be perpetual.

So, though Satan may incite new troubles against us, since we have thus far stood firm in our faith in God’s word, let us proceed in the same course to the end. The Prophet intentionally added this verse because he saw that the people would be subject to various and long-continued temptations.

It was a long captivity; hence, languor might have, as it were, wasted away all the confidence that the people then had. Furthermore, after they returned from exile, we know how often and how grievously their faith was tried, when all their neighbors hostilely assailed them and when they were afterwards oppressed by cruel tyranny. This was the reason why the Prophet said that the children of God are to walk perpetually and to the end in his name.

Though he gives the name of gods to the idols of the nations, he still shows that there is a great and striking difference. For the nations worship their own gods, which they had invented. Or how did they derive their majesty and their power, except from the false imagination of men? But the Prophet says, We will walk in the name of Jehovah our God.

He therefore shows that the power and authority of God is not founded on any vain device of men, for he himself exists, and will exist, even if he were denied by the whole world. And this also confirms what I have already stated: that the faithful ought thus to embrace the word of God, as they know that they are not dealing with men, whose credibility is doubtful and inconstant, but with him who is the true God, who cannot lie, and whose truth is immutable. Let us proceed—

The Prophet pursues the same subject. But we must always remember what I have previously reminded you of—that the trials would be so severe and violent that strong and uncommon remedies would be needed; for the faithful might have been sunk a hundred times, so to speak, in the deepest gulfs, unless they had been supported by various means. This, then, is the reason why the Prophet so fully confirms the truth we have noticed concerning the restoration of the Church.

In that day, he says, I will gather the halting. This metaphor is not only found here, for David says that his own affliction was like halting. The word צלעה, tsaloe, means the side; hence, those who walk only on one side are metaphorically called halters—that is, those who halt. It is as though he had said that they were maimed or weak.

He then adds, I will assemble the ejected, whom I have afflicted. In the next verse he repeats the same: I will make the halting, he says, a remnant; that is, I will make her who is now halting remain alive, and her who is cast far off, a strong nation.

Some explain אנאלאה, enelae, in a more refined manner, and say that it means, She who is gone before; as though the Prophet said, God will sustain the halting, and to those who are lively he will add strength. But this exposition is too strained. We see that the context will not admit it, for the Prophet brings forward the Church here as afflicted by the hand of God, and near utter ruin. Then, on the other hand, he intimates that it was to be restored by God’s power, and that it would thereby gather new strength and flourish as before. He therefore calls the Church one cast far away, as in the previous verse; and the other verse clearly shows that the Prophet’s design was no other than to point out the twofold state of the Church.

Now, in the first place, we must observe that the Prophet addresses the present trial, which must have otherwise depressed the hearts of the godly. He saw that they were, in a manner, broken down; and then their dispersion was, so to speak, a symbol of final ruin. If, then, the faithful had their minds continually fixed on that spectacle, they might have despaired a hundred times.

The Prophet therefore comes here seasonably to their help and reminds them that, though they were now halting, there was yet new vigor in God; that though they were scattered, it was yet in God’s power to gather those who had been driven far off.

The meaning, briefly, is that though the Church for a time was no different from a dead man, or at least from one who is maimed, no despair should be entertained; for the Lord sometimes raises up his people as though he raised the dead from the grave.

This fact ought to be carefully noticed, for as soon as the Church of God does not shine forth, we think that it is wholly extinct and destroyed. But the Church is so preserved in the world that it sometimes rises again from death. In short, the preservation of the Church, almost every day, is accompanied by many miracles.

But we should bear in mind that the life of the Church is not without a resurrection—indeed, it is not without many resurrections, if the expression may be allowed. This we learn from the words of the Prophet, when he says, I will then gather the halting, and assemble the driven away; and then he adds, and her whom I have with evils afflicted. And this has been expressly said so that the faithful may know that God can bring out of the grave those whom he has delivered to death.

For if the Jews had been destroyed at the pleasure of their enemies, they could not have hoped for such a certain remedy from God. But when they acknowledged that nothing happened to them except by the just judgment of God, they could entertain hope of restoration. How so? Because it is peculiar to God to bring forth the dead from the grave, as I have already said; just as it is also his work to kill.

We then see that what the Prophet promised concerning the restoration of the Church is confirmed by this verse: I am He, says God, who has afflicted; can I not again restore you to life?

For as your death is in my hand, so also is your salvation. If the Assyrians or the Chaldeans had gained the victory over you against my will, my purpose of gathering you would have faced some difficulty. But as nothing has happened except by my command, and as I have proved that your salvation and your destruction are in my power, there is no reason for you to think that it is difficult for me to gather you, who have been dispersed through my judgment.

He then adds, I will make the halting a remnant. By remnant he understands the surviving Church. Hence the metaphor, halting, is extended even to destruction; as though he said, "Though the Jews for a time may be no different from dead men, I will yet cause them to rise again, so that they may again become a new people." It was difficult to believe this at the time of exile; it is no wonder, then, that the Prophet here promises that a posterity would be born from a people that were dead. For though Babylon was like the grave to them, yet God was able to bring them forth as new men, as it really happened.

He afterwards adds, And the driven afar off, a strong nation. When the Jews were scattered here and there, how was it possible that God should form for himself from this miserable devastation a new people, and also a strong people? But the Prophet has put the contrary clauses in opposition to one another, so that the Jews, amazed and astonished at their own evils, might not cast away every consolation. Then, as he had dispersed them, he would again gather them, and would not only do this, but also make them a strong nation.

He then adds, Reign shall Jehovah over them on mount Zion, henceforth and for ever. The Prophet no doubt promises here the new restoration of that kingdom which God himself had erected; for the salvation of the people was grounded on this: that the posterity of David should reign, as we will see later.

And it is a common and usual thing for the prophets to set forth the kingdom of David whenever they speak of the salvation of the Church. It was necessary, then, that the kingdom of David should be established again, so that the Church might flourish and be secure.

But Micah does not name the posterity of David here, but mentions Jehovah himself—not to exclude the kingdom of David, but to show that God would openly become the founder of that kingdom, indeed, that he himself possessed the whole power. For though God governed the ancient people by the hand of David, by the hand of Josiah, and of Hezekiah, there was yet, so to speak, an intervening shade, so that God did not then reign visibly.

The Prophet then mentions here some difference between that shadowy kingdom and the latter new kingdom, which, at the coming of the Messiah, God would openly set up. Jehovah himself shall then reign over them;

as though he said, "Until now, indeed, when the posterity of David held the government—as God himself created both David and his sons, and as they were anointed by his authority and command—it could not have been thought otherwise than that the kingdom was his, though he governed his people by the ministry and agency of men. But now God himself will ascend the throne in a conspicuous manner, so that no one may doubt that he is the king of his people."

And this was really and actually fulfilled in the person of Christ. Though Christ was indeed the true seed of David, he was yet at the same time Jehovah, even God manifested in the flesh. Thus we see that the Prophet here in lofty terms extols the glory of Christ’s kingdom, as though he had said that it would not be a shadowy kingdom as it was under the Law. Jehovah then shall reign over you.

He then adds, on mount Zion. We know that the seat of the kingdom of Christ has not been continued on Mount Zion; but this verse must be connected with the beginning of this chapter. The Prophet has previously said, From Zion shall go forth a law, and the word of Jehovah from Jerusalem.

If, then, the interpretation of this passage is asked—that is, how Jehovah showed himself the king of his people and erected his throne on Mount Zion—the answer is that from there the law went forth; from that place, as from a fountain, flowed the doctrine of salvation to replenish the whole world.

Since, then, the Gospel, which God caused to be proclaimed throughout the whole world, had its beginning on Mount Zion, the Prophet says that God would reign there.

But we must at the same time observe that through the defection and perfidy of the people it has happened that Mount Zion is now only an insignificant corner of the earth, and not the most eminent in the world—as is also the city Jerusalem, according to the prediction of Zechariah. Mount Zion, then, is now different from what it was formerly; for wherever the doctrine of the Gospel is preached, there God is truly worshipped, there sacrifices are offered—in a word, there the spiritual temple exists.

Yet the commencement of the Gospel must be taken into account if we would understand the real meaning of the Prophet: that is, that Christ, or God in the person of Christ, began to reign on Mount Zion when the doctrine of the Gospel went forth from there to the ends of the earth.