John Calvin Commentary Micah 4:6-7

"In that day, saith Jehovah, will I assemble that which is lame, and I will gather that which is driven away, and that which I have afflicted; and I will make that which was lame a remnant, and that which was cast far off a strong nation: and Jehovah will reign over them in mount Zion from henceforth even for ever." — Micah 4:6-7 (ASV)

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.