John Calvin Commentary Micah 5

To encourage the faithful to patience, the Prophet again reminds them that a hard and severe time was near; for it was necessary to remind them often of the approaching calamity, lest terror should completely discourage them. Since there was danger from despair, the Prophet often repeats what he has already said of God’s judgment, which was then impending over the people of Israel.

And this mode and order of teaching should be observed. When the Prophets threaten us, or denounce the punishment we have deserved, we either become numb, or grow angry with God, and murmur; but when they present anything of comfort, we then indulge ourselves and become too secure.

It is therefore necessary to connect threatening with promises, so that we may be always ready to endure temporal evils, and that our minds, sustained by hope, may, at the same time, depend on the Lord and rely on him. It was for this reason that the Prophet again mentions what he had already several times stated—that the Jews would be surrounded by a siege.

How do these two things agree—that the enemies, assembled together, would be like sheaves which are taken to the floor to be trodden by the feet of animals, and that the Jews would be besieged? I answer, that these things harmonize, because the temporary punishment, which God would inflict on his Church, would not prevent him from restoring it again whenever it pleased him.

Therefore, lest security should creep into the minds of the godly, the Prophet designed often to remind them of that dreadful calamity which might have completely overwhelmed them, if no support had been given to them, that is, if God had not sustained them by his word.

Now then you shall assemble yourself, he says, O daughter of a troop. The verb התגדדי, etgaddi, and the noun גדוד, gadud, sound alike, as though he said, You shall be collected, O daughter of collection. The Prophet addresses Jerusalem, but we must see why he calls her the daughter of collection.

Some think that by this word is designated the splendid and wealthy state of Jerusalem, as though the Prophet said, “This city has been until now populous, but now it shall be reduced to such straits that none shall dare to go out beyond its gates, for they shall on every side be surrounded.”

But the Prophet calls Jerusalem the daughter of a troop in another sense—because they were accustomed to cause great troubles. As thieves agree together and meet in troops for the purpose of committing plunder, so also the Prophet calls Jerusalem the daughter of a troop, for its citizens were accustomed willfully to do great evils and, like robbers, to use violence.

You then, he says, shall now be collected; that is, you shall not send out your troops, but enemies shall assemble you together by a severe siege, so that you shall contract yourself like a bundle.

There are, then, two clauses in this verse: that though the Lord resolved to help his Church, he would yet put her in straits for a time; and then the Prophet shows the reason, lest they complained that they were too severely treated. “You have been until now,” he says, “without a cause oppressive to others: the time then has come when the Lord will repay you your recompense.”

As Isaiah says:
Woe to you, plunderer!
Shall you not also be exposed to plunder? (Isaiah 33:1)

So also in this place: “You have assembled in troops, that you might pillage innocent men; therefore other troops shall now encircle you; indeed, you shall be beset by your own fear.” The verb is in Hithpael: he says not, “You daughter of a troop shall be now encircled;” but he says “You shall gather yourself.”

He then adds, A siege has he set against you. This may refer to God, but it must be understood only of enemies, for the Prophet immediately adds, They shall strive with the rod, etc., in the plural number—They shall then strike with the rod the cheek of the judge of Israel.

He means that the Jews would be subdued by their enemies, that their judges and governors would be exposed to every kind of scorn and dishonor, for to strike on the cheek is to offer the greatest indignity; as indeed it is the greatest contempt, as Demosthenes says, and is so mentioned by the lawyers.

We now then perceive that the Prophet’s object was to show that the Jews in vain boasted of their kingdom and civil constitution, for the Lord would expose the governors of that kingdom to extreme contempt. The enemies then shall strike their judges even on the cheek.

But there follows immediately a consolation: we therefore see that the Prophet, at one time, humbles the children of God and prepares them for enduring the cross; and then he mitigates all sorrow, indeed, and makes them rejoice in the midst of their afflictions.

You Bethlehem Ephratah, are small, that you should be among the thousands of Judah. As Matthew quotes this passage differently, some think that it should be read as a question: And you, Bethlehem Ephratah, are you the least among the provinces of Judah? Matthew says, “You are by no means the least; you excel.”

But what need is there to distort the words of the Prophet, as it was not the design of the Evangelist to relate the expressions of the Prophet, but only to point out the passage? As to the words, Matthew considered the condition of the town Bethlehem, such as it was at the coming of Christ.

It then indeed began to be eminent; but the Prophet represents here how ignoble and humble a place Bethlehem then was. You, he says, are the least among the thousands of Judah.

Some, not very wisely, give this explanation: “You are the least among the thousands of Judah”; that is, “Though there might be a thousand towns in the tribe of Judah, yet you could hardly have a place among so great a number.” But this has been said through ignorance of a prevailing custom, for the Jews, we know, were accustomed to divide their districts into thousands or chiliads.

As in the army there are centurions, so also in the divisions of every nation there are hundreds; there are also in an army tribunes, who preside over a thousand men. Thus the Prophet calls them thousands, that is, tribunes; for the districts are so arranged, that the town, which, with its villages, could produce three thousand men, had three prefectures; and it had three tribunes, or four or five, if it was larger.

The Prophet then, in order to show that this town was small and hardly of any account, says, You, Bethlehem, are hardly sufficient to be one province. And it was a proof of its smallness that hardly a thousand men could be made up from Bethlehem and its neighboring villages.

There were not, we know, many towns in the tribe of Judah, and yet a large army could be collected there. Since then the town of Bethlehem was so small that it could hardly attain the rank of a province, it is thus undoubtedly evident that it was but a humble town. We now perceive what the Prophet had in view.

You, Bethlehem, he says, are small among the cities of Judah; yet arise, or go forth, for me shall one from you, who is to be a Ruler in Israel. He calls it Bethlehem Ephratah, for they say that there was another Bethlehem in the tribe of Zebulon, and we know that Ephratah is nearly the same in meaning as Bethlehem, for both designate an abundance of fruit or provisions; and David was born there.

I will now proceed to the second clause: From you shall go forth for me one who is to be a Ruler. Here the Prophet introduces God as the speaker: go forth, he says, shall one for me. God declares in this passage that it was not his purpose so to destroy his people, but that he intended, after a time, to restore them again.

He therefore recalls the attention of the faithful to himself and to his eternal counsel, as though he said, “I have thus for a time cast you away, that I may yet manifest my care for you.” For me then shall go forth one who is to be a Ruler in Israel. Now there is no doubt that the Prophet at the same time recalls the attention of the faithful to the promise which had been given to David.

For from where does the hope of salvation for the chosen people arise, except from the perpetuity of that kingdom? The Prophet now says, “There is indeed a reason, according to the perception of the flesh, why the faithful should despond; for from where does their confidence arise, except from the kingdom of David? And from what place is David to arise?”

“Even from Bethlehem; for Bethlehem has been called the city of David, and yet it is an obscure and a small town, and can hardly be considered a common province. Since it is so, the minds of the faithful may be depressed; but this smallness shall be no hindrance to the Lord, that he should not bring forth from there a new king.”

Even before the time of David, Bethlehem was a small town and one of the most common provinces. Who could have expected that a king would have been chosen from such a hamlet, and then, that he should come from a hut? For David belonged to a pastoral family; his father was a shepherd, and he was the least among his brothers. Who then could have thought that light would have arisen from such a corner, indeed, from so humble a cottage? This was done contrary to the expectations of men.

Therefore, the Prophet sets here before the faithful a similar expectation for their comfort, as though he said, “Has not God once formed a most perfect state of things by making David a king, so that the people became in every respect happy and blessed? And from where did David come? It was from Bethlehem. There is then no reason why your present miseries should distress you too much; for God can again from the same place bring forth a king to you, and he will do so.”

You then Bethlehem, small are you, etc. The prophet doubtless intended here that the faithful should consider what kind of beginning that most perfect state had, when David was chosen king. David was a shepherd, a man in humble life, without reputation, without influence, and even the humblest among his brothers. Since then God had drawn light out of darkness, there was no reason for the faithful to despair of a future restoration, considering what had been the beginning of the previous happy condition of the people. We now understand the Prophet’s meaning. But the rest I cannot finish today; I must therefore defer it until tomorrow.

Prayer:

Grant, Almighty God, that as we do not cease to provoke your wrath against us, and as it is necessary for us to be often chastised by your hand, that we may be humbled and learn to submit ourselves to you in true and willing obedience—O grant, that we do not faint under your scourges, but always raise up our minds to the hope of deliverance, which you give to us through our Mediator; whom you have once for all sent into the world, that you might through him reconcile us to yourself, and through whom also you bring help whenever we need it. May we at the same time learn to rely on your only-begotten Son, so that with courageous minds we may pass through all the miseries of this world, and never at any time grow weary, until, having at length obtained the victory, we come to that blessed rest and enjoy the fruit of our victory, through the same Christ our Lord. Amen.

[Exposition continues from previous day's lecture]

We began yesterday to explain the promise by which our Prophet designed to sustain the minds of the faithful, lest they should despair in their heavy trial. He reminds them, as has been stated, of the commencement of the kingdom: as David had been raised as it were from nothing, and God gave in him an example of his wonderful grace, the Prophet reminds the godly that the same is now to be expected, that God will again raise up the fallen kingdom.

“Go forth then from Bethlehem, he says, shall one who is to be a Ruler in Israel, though it was but a humble town. He calls him a Ruler in Israel, for he had before declared that there would be such a dreadful judgment that the enemy would strike with the hand the face of the judge; and this was the same as though the Prophet had said that no honor would be shown to the people, for the chief himself would be beaten.

He therefore now promises a new Ruler; he promises that there would be again some civil order to be found among the people, for a governor could not have been struck on the cheek unless all authority and honor had departed. We then see what the Prophet intended by mentioning the word Ruler; it was to show that God would again cause a new Prince to arise to govern the people. It was therefore a remedy for their devastation.

But the Prophet adds, His going forth is from the beginning, or from far antiquity, and from the days of ages, that is, from the days of eternity. He intimates here that it would not be a sudden thing that a prince should arise to govern the people, for it had already long ago been determined by God.

This is the plain meaning. Some, I know, persistently maintain that the Prophet speaks here of the eternal existence of Christ; and as for myself, I willingly acknowledge that the divinity of Christ is here proved to us. But as this will never be allowed by the Jews, I prefer taking the words simply as they are—that Christ will not come out unexpectedly from Bethlehem, as though God had previously determined nothing respecting him.

His goings forth, then, are from the beginning. But others bring a new refinement—that the Prophet uses the plural number, his goings forth, to designate the twofold nature of Christ. But there is an absurdity in this, for the Prophet could not properly nor wisely mention the human nature of Christ with the divine with reference to eternity.

The Word of God, we know, was eternal; and we know that when the fullness of time came, as Paul says, Christ put on our nature (Galatians 4:4). Hence the beginning of Christ as to the flesh was not so old, if his existence is spoken of; to set them together then would be absurd. It is a common thing in Hebrew to use the plural for the singular number.

He says then that the going forth of Christ is from eternity, for he will not come out suddenly from Bethlehem, as one who rises unexpectedly to bring help when things are in a hopeless state, and so rises when nothing had been foreseen. But the Prophet declares that the going forth of Christ would be different—that God had from the beginning determined to give his people an eternal king.

At the same time, we must reject that interpretation with which the Rabbis are pleased; for they say that the Messiah was created before the creation of the world, and also the throne of eternity, and the Law, and other things; but these are insipid fables. The Prophet shows simply that even before the world was made Christ was chief; indeed, he is also called the Firstborn of every creature, for by him all things were created (Colossians 1:15), and the same Word of God, by whom the world was created, is to be the Head of the Church, and by him what has been lost is to be recovered.

We now then comprehend what the Prophet meant by saying, the goings forth of Christ are from eternity. But I would not concede to the Jews that only by the perpetual appointment of God has the going forth of Christ been from the beginning, or from all ages.

Rather, we must notice two things: first, that Christ, who was manifested in the flesh that he might redeem the Church of God, was the eternal Word by whom the world was created; and second, that he was destined by the eternal counsel of God to be the first-born of every creature, and especially to be the Head of the Church, that he might restore a fallen world by his grace and power.

We now then see the reason why the Prophet connects together these two things: that one would go forth from Bethlehem who would rule among Israel, and yet that his goings forth have been from eternity. For if he had only said what I explained yesterday, an objection might easily have been made, and this might have come into the mind of some: “Why do you say that one will come from Bethlehem who will govern the chosen people, as though God were to contrive a new remedy on seeing that it is all over with respect to the deliverance of his Church?”

The Prophet here anticipates this objection and reminds us that his goings forth have been from eternity, that they have been already decreed, even from the beginning. For with God there is nothing new, so that he should stand in need of holding any unexpected consultation, as is the case with us when anything happens which we in no way anticipated; we then find it necessary to devise some new measures.

The Prophet shows that nothing of this kind can happen to God. Instead, all this—that people are reduced to nothing, and that they are again restored by Christ—all this is overruled by his secret and incomprehensible providence. His goings forth then are from the beginning, and from the days of eternity. Let us proceed—

The Prophet here again so moderates his words, so that the Jews might understand that they were to endure many evils before God relieved their miseries. He therefore wished here to prepare the minds of the godly to bear evils, so that they might not despair in great troubles, nor be depressed by extreme fear.

He then states these two things: first, that the people, as they deserved, would be heavily afflicted; and second, that God, notwithstanding such severe punishment, would be mindful of His covenant, so as to eventually gather some remnants and not to allow His people to be completely destroyed. He therefore promises a middle course between a prosperous state and destruction. The people, says the Prophet, will not continue intact. How so? For God will cut off the kingdom and the city; and yet He will provide relief to the miserable. When they think that they are given up to complete ruin, He will stretch out His hand to them. This is the sum of the whole matter.

He then says that they will be delivered up, that is, forsaken by God, until she who is in travail bringeth forth. There are those who apply this to the Blessed Virgin, as if Micah had said that the Jews were to look forward to the time when the Virgin would bring forth Christ; but everyone can easily see that this is a forced interpretation.

The Prophet, I have no doubt, in using this analogy, compares the body of the people to a pregnant woman. The analogy of a woman in travail is variously applied. The wicked, when they promise themselves impunity, are suddenly and violently seized; thus their destruction is like the travail of a pregnant woman.

But the meaning of this passage is different, for the Prophet says that the Jews would be like pregnant women for this reason: though they would have to endure the greatest sorrows, yet a joyful and happy outcome would follow. And Christ Himself employs this example for the same purpose:

He says, A woman has sorrow when she brings forth, but immediately rejoices when she sees a man born into the world (John 16:21).

So Micah says in this place, that the chosen people would have a happy deliverance from their miseries, for they would bring forth. There will indeed be the most grievous sorrows, but their outcome will be joy; that is, when they know that they and their salvation had been the objects of God’s care, when they understand that their chastisements had been useful to them. Until then, she who is in travail bringeth forth; God, he says, will forsake them.

There are then two clauses in this verse: first, that the Jews were to be forsaken for a time, as if they were no longer under the power and protection of God; and second, that God would always be their guardian, for a bringing forth would follow their sorrows. The following passage in Isaiah is of an opposite character:

We have been in sorrow, we have been in travail,
and we brought forth wind (Isaiah 26:18).

The faithful complain there that they had been oppressed with the severest troubles and had come to the birth, but that they brought forth nothing but wind; that is, that they had been deceived by vain expectation, for the outcome did not prove to be what they had hoped. But the Lord promises here by Micah something better: that the end of all their evils would be the happy restoration of the people, as when a woman receives compensation for all her sorrows when she sees that a child is born.

And he confirms this statement by another, when he says, To the children of Israel shall return, or be converted, the residue of his brethren. The Prophet then intimates that inevitably God would not only scatter but also tread underfoot His people, so that their calamity would threaten an unavoidable destruction. This is one thing; but in the meantime he promises that some would be saved.

But he speaks of a remnant, as we have observed elsewhere, so that hypocrites would not think that they could escape unpunished while they were trifling with God. The Prophet then shows that such a calamity would come as would nearly extinguish the people, but that some would be preserved through God’s mercy, and that beyond ordinary expectation. We now perceive the intention of the Prophet.

There is no doubt that the Prophet continues here to speak of Christ. And though the Jews shamelessly pervert the whole Scripture, they still cannot deny that Micah here calls the attention of all the godly to the coming of Christ, indeed, of all who hope or desire to obtain salvation. This is certain. Let us now see what the Prophet ascribes to Christ.

He shall stand, he says, and feed in the power of Jehovah. The word "stand" designates perseverance, as if he had said that God would not gather the remnant of the people by Christ for only a short time. It would not be, as often happens, when some rays of joy shine and then immediately vanish.

The Prophet shows here that the kingdom of Christ would be durable and permanent. It will then proceed, for Christ will not only rule his Church for a few days, but his kingdom will continue to stand through an unbroken series of years and ages. We now understand the Prophet’s purpose.

He adds in the second place, He shall feed in the strength of Jehovah, in the greatness of the name of Jehovah his God. By these words he means that there would be sufficient power in Christ to defend his Church. The Church, we know, is in this world subject to various troubles, for it is never without enemies; for Satan always finds those whom he induces, and whose fury he employs to harass the children of God.

Since then the Church of God is tossed by many tempests, it needs a strong and invincible defender. Hence this distinction is now ascribed by our Prophet to Christ—that he shall feed in the strength of Jehovah, and in the majesty of his God. As for the word "feed," it undoubtedly expresses what Christ is to his people, to the flock committed to him and to his care.

Christ then does not rule in his Church as a dreaded tyrant who distresses his subjects with fear; rather, he is a Shepherd who gently deals with his flock. Therefore, nothing can exceed the kindness and gentleness of Christ towards the faithful, as he performs the office of a Shepherd. And he prefers to be adorned with this title, rather than to be called and deemed a king, or to assume authority for himself.

But the Prophet, on the other hand, shows that the power of Christ would be dreadful to the ungodly and wicked. He shall feed, he says—with regard to his flock, Christ will put on a character full of gentleness, for nothing, as I have said, can imply more kindness than the word "shepherd." But since we are on every side surrounded by enemies, the Prophet adds—

He shall feed in the power of Jehovah and in the majesty of the name of Jehovah; that is, just as much power as there is in God, so much protection will there be in Christ whenever it is necessary to defend and protect the Church against her enemies. Let us therefore learn that no less safety is to be expected from Christ than there is power in God.

Now, since the power of God, as we confess, is immeasurable, and since his omnipotence far surpasses and swallows up all our conceptions, let us therefore learn to extend all our hopes both high and low. Why so? Because we have a King sufficiently powerful, who has undertaken to defend us, and to whose protection the Father has committed us.

Since, then, we have been delivered to Christ’s care and defense, there is no reason why we should doubt our safety. He is indeed a Shepherd, and for our sake he thus condescended and did not refuse such a humble name; for in a shepherd there is no pomp nor grandeur.

But though Christ, for our sake, put on the character of a Shepherd and does not disown the office, he is yet endowed with infinite power. How so? Because he does not govern the Church in a human manner, but in the majesty of the name of his God.

Now, in that he subjects Christ to God, he refers to his human nature. Though Christ is God manifested in the flesh, he is yet made subject to God the Father as our Mediator and the Head of the Church in his human nature; he is indeed the middle Person between God and us.

This, then, is the reason why the Prophet now says that Christ has power, as it were, at the will of another—not that Christ is only man, but since he appears to us in the form of man, he is said to receive power from his Father. And this, as has been said, is with respect to his human nature.

There is yet another reason why the Prophet has expressly added this—that we may know that Christ, as the protector of the Church, cannot be separated from his Father: just as God is God, so Christ is his minister to preserve the Church.

In a word, the Prophet means that God is not to be viewed by the faithful except through the intervening Mediator. He also means that the Mediator is not to be viewed except as one who receives supreme power from God Himself and who is armed with omnipotence to preserve his people.

He afterwards adds, They shall dwell; for he shall now be magnified to the extremities of the earth. He promises a secure habitation to the faithful, for Christ shall be extolled to the utmost regions of the world.

We see here that he is promised to foreign nations. For it would have been enough for Christ to exercise his supreme power within the borders of Judea if only one nation had been committed to his safekeeping. But since God the Father intended that he should be the author of salvation to all nations, we therefore learn that it was necessary for him to be extolled to the utmost borders of the earth.

But with regard to the word "dwell," it is explained more fully in the next verse, when the Prophet says—

Micah, as I have said, confirms his former statement. By the word dwell, he no doubt meant a quiet and peaceable inhabitation; as if he had said, that the children of God would, under Christ, be safe and secure. Now he adds, And he shall be our peace. It might have been asked, “From where will this secure dwelling come?”

For the land has been very often wasted, and the people have been eventually driven into exile. How then can we now venture to hope for what you promise, that we shall be quiet and secure?” Because, he says, He shall be our peace; and we ought to be satisfied with the protection of the King whom God the Father has given us.

Let his shadow, then, be sufficient for us, and we shall be safe enough from all troubles. We now see in what sense the Prophet calls Christ the Peace of his people or of his Church; he so calls him because he will drive far away all hurtful things, and will be armed with strength and invincible power to restrain all the ungodly, so that they may not make war on the children of God, or to stop them in their course, if they should stir up any disturbances.

We further know that Christ is in another way our peace, for he has reconciled us to the Father. And what would it benefit us to be safe from earthly annoyances if we were not certain that God is reconciled to us? Unless our minds then acquiesce in the paternal benevolence of God, we must necessarily tremble at all times, even if no one were to cause us any trouble. Indeed, if all men were our friends and all were to applaud us, miserable still would be our condition, and we would struggle with anxiety, unless our consciences were pacified with the sure confidence that God is our Father.

Christ, then, can be our peace in no other way than by reconciling God to us. But at the same time, the Prophet speaks generally: that we shall lie safely under the shadow of Christ, and that no evil ought to be feared. Though Satan should furiously assail us, and the whole world become mad against us, we still ought to fear nothing if Christ keeps and protects us under his wings. This, then, is the meaning when it is said here that Christ is our peace.

He afterwards adds, When the Assyrian shall come into our land, and when he shall tread in our palaces then we shall raise up against him or on him, seven shepherds and eighty princes of the people. The Prophet intimates that the Church of God would not be free from troubles, even after the coming of Christ, for I am inclined to refer this to the intervening time, though interpreters interpret the words of the Prophet differently.

But this meaning is far more suitable: that while the help which God promised was expected and yet suspended, the Assyrians would come, who would pass far and wide through the land of Israel. Hence he says, that though Assur should come to our land, and break through with such force and violence that we could not drive him out, we shall still set up for ourselves shepherds and princes against him.

It must at the same time be observed that this prophecy is not to be confined to that short time, for the Prophet speaks generally of the preservation of the Church before as well as after the coming of Christ; as if he said: “I have said that the king, who shall be born to you and shall go forth from Bethlehem, shall be your peace; but before he shall be revealed to the world, God will gather his Church, and there shall emerge as from a dead body Princes as well as Shepherds, who will repel unjust violence, indeed, who will subdue the Assyrians.”

We now see what the prophet had in view: After having honored Christ with this remarkable commendation—that he alone is sufficient to give us a quiet life—he adds that God would be the preserver of his Church, delivering it from its enemies. But there is a circumstance here expressed which ought to be noticed: Micah says that when the Assyrians shall pass through the land and tread down all the palaces, God would then become the deliverer of his people.

It might have been objected and said, “Why not sooner? Would it have been better to prevent this? Why! God now looks, as it were, indifferently on the force of the enemies, and loosens the reins to them, so that they plunder the whole land and break through to the very middle of it.

Why then does not God give earlier relief?” But we see the manner in which God intends to preserve his Church: for as the faithful often need some chastisement, God humbles them when it is expedient, and then delivers them. This is the reason why God allowed such liberty to the Assyrians before he supplied assistance.

And we also see that this discourse is so balanced by the Prophet that he shows, on the one hand, that the Church would not always be free from evils—the Assyrians shall come, they shall tread down our palaces—this must be endured by God’s children, and ought in time to prepare their minds to bear troubles; but, on the other hand, a consolation follows. For when the Assyrians shall thus penetrate into our land, and nothing shall be concealed or hidden from them, then the Lord will cause new shepherds to arise.

The Prophet means that the body of the people would be for some time mutilated and, as it were, mangled; and so it was, until they returned from Exile. For he would have said this to no purpose, We shall set up for ourselves, if there had been an unbroken succession of regular government. He could not have said in that case, “After Assur shall come into our land, we shall set up princes”; but, “There shall be princes when Assur shall come.” The word set up then denotes what I have stated: that the Church would be for a time without any visible head.

Christ indeed has always been the Head of the Church; but as he designed himself to be then seen in the family of David as in an image or picture, so the Prophet shows here that though the faithful would have to see the head cut off and the Church dead, and like a dead body cast aside when torn from its head; indeed, even though the Church would be in this state dreadfully desolated, there is yet a promise of a new resurrection. We shall then set up, or choose for ourselves shepherds.

If anyone raises an objection, saying that it was God’s office to make shepherds for his people—this indeed I allow to be true. But this point has not been unwisely mentioned by the Prophet, for he extols here the favor of God in granting his people their liberty again. In this especially consists the best condition of the people: when they can choose, by common consent, their own shepherds. For when anyone by force usurps the supreme power, it is tyranny; and when men become kings by hereditary right, it seems not consistent with liberty.

We shall then set up for ourselves princes, says the Prophet; that is, the Lord will not only give breathing time to his Church, but will also enable her to establish a fixed and well-ordered government, and that by the common consent of all.

By seven and eight, the Prophet no doubt meant a great number. When he speaks of the calamities of the Church, it is said, There shall not be found any to govern, but children shall rule over you. But the Prophet says here that there would be many leaders to undertake the care of ruling and defending the people.

The governors of the people shall therefore be seven shepherds and eight princes; that is, the Lord will endow many by his Spirit, so that they shall suddenly become wise men. Though before they had no reputation, though they possessed nothing worthy of great men, yet the Lord will enrich them with the spirit of power, so that they shall become fit to rule. The Prophet now adds—

In this verse, the Prophet says that the shepherds, chosen by the Church after it had been miserably oppressed by the tyranny of its enemies, would have a twofold office. They will first feed—that is, nourish the Church of God—and secondly, they will feed—that is, destroy the land of Asshur, so that nothing may remain there whole and entire.

God will then arm these shepherds with warlike courage, for they must fight boldly and courageously against their enemies. He says, They shall feed on the land of Nimrod with their swords.

Nimrod, we know, reigned in Chaldea. We also know that the ten tribes were led away by Shalmaneser, and that the kingdom of Israel was thus demolished. When the Chaldeans obtained the empire, the kingdom of Judah was also laid waste by them.

Now the import of the words is that these shepherds would be sufficiently strong to oppose all the enemies of the Church, whether they were the Babylonians or the Assyrians.

And he names the Assyrians and Babylonians because they then had a contest with the people of God, and this continued to the coming of Christ. Though it is certain that they suffered more troubles from Antiochus than from others, yet as he was one of the successors of Alexander, the Prophet here, taking a part for the whole, means by the Assyrians and Chaldeans all the enemies of the Church, whoever they might be. Waste, he says, shall these shepherds the land of Asshur by the sword, and the land of Nimrod, and that by their swords.

But this will not be until the Chaldeans and the Assyrians shall penetrate into our land, and tread in our borders. The Prophet again reminds the faithful that they stood in need of patience and that they were to know that God had not made a vain promise. The import of the whole is that no deliverance was to be expected from God’s hand until the faithful yielded their necks to His yoke and patiently sustained the evils which were then approaching.

The Prophet then mentions the intervening time between that state in which the Jews gloried and their deliverance. Why so? Because they were soon after to be smitten heavily by God’s hand; but this, as we have seen, they did not think would take place. Hence he says—“Since you cannot yet be made to believe that merited punishment is near you, experience will be your teacher.”

In the meantime, let the faithful provide themselves with courage and, with a meek heart, patiently submit to God, the righteous Judge. But, at the same time, let them expect a sure deliverance when they have gone through all their evils; for when the ripe time comes, the Lord will look on his Church, but she must first be afflicted.

Prayer:

Grant, Almighty God, that as you have from the beginning so defended your Church that you have never wholly forsaken her, and though it had nearly rejected you by its defections, yet it has been your pleasure to stand firm to your covenant and to show it your favor through all ages, until at last the everlasting Redeemer of the whole world appeared—O grant that we may experience the same favor today, and though we have in various ways provoked your wrath against us, yet do humble us so that you may sustain us by your hand. May we so rely on those promises that we find in Scripture, that we may at last by our patience overcome our enemies, and in patience possess our souls, until you raise up your hand and show that invincible power which you have given to your only-begotten Son, that he might repress the devil and all the wicked, and preserve us safe and secure from all injuries. Amen.