Calvin, Commentary on Micah, Part 9
(... continued from part 8)
Lecture Eighty-ninth.
Micah 4:5
For all people will walk every one in the name of his god, and we
will walk in the name of the Lord our God for ever and ever.
Micah, after having spoken of the restoration of the Church,
now confirms the same truth, and shows that the faithful would have
reason enough to cleave constantly to their God, and to despise all
the superstitions of the world, and that 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 in us no constancy, no firmness. But when
under the auspices of Christ, we join together in one body the
Church, such then becomes the constancy of our faith, that nothing
can turn us from the right course, though new storms were at any
time to arise, by which the whole world might be shaken, and though
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 thus explained, - "Though
nations be divided into various sects, and each 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 occurs, 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, "Come shall all nations, and each will
say, Come, let us ascend into the mount of Jehovah." There seems to
be here some sort of inconsistency, - 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 but the Prophet intended to sustain the confidence
of the godly, who might have otherwise been overwhelmed a hundred
times with despair. When the children of Israel were driven into
exile, when their inheritance was taken away from them, when the
temple had been demolished, when, in a word, no visible religion
existed, they might, as I have said, have desponded, had not this
promise 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 subjoins. Hence
he says, "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, how much soever the
Gentiles may serve their own idols, and boast that they have the
true God. However, then, 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 ye shall continue firm and steady in your course; for ye 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 hence see that what the Prophet had in view was to raise up
into confidence the minds of the godly in the midst not only 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
be led into distant exile, the ungodly will, at the same time,
triumph, every one will extol his own gods: though our God should
not then appear, there will yet be no reason why we should be
discouraged; but we ought to recomb on his word. "We shall then walk
in the name of our God, and that for ever and ever"; that is, though
it should happen that the world should a hundred times be turned and
turned over again, there shall yet 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 to each of them there would be
their own gods: for the diversity of time must be here regarded,
when all nations would walk every one in the name of his god.
By saying, "'ish beshem 'elohaw", he touches, in an indirect
way, on that variety which exists among men. Though all of them
pertinaciously follow and defend their own superstitions yet each
one fabricates a goal for himself. Thus it happens, that nothing is
certain, for they follow only their own inventions. But this the
Prophet meant only to touch by the way. His main object was that
which I have stated, - that though the Church of God would be small,
and should find a great multitude opposed to it, it ought not yet to
succumb. We know how violent a thing is public consent; for when the
majority conspire together, the small number, who entertain a
different opinion, are, as it were instantly swallowed up. It is not
then without reason that the Prophet exhorts the faithful here to an
invincible firmness of mind, that they might triumph over all the
nations. However small, then, might be the faithful in number, the
Prophet wished them to look down, as it were from a higher place,
not only on a large multitudes but on all mankind. Though then all
nations walk, &c.: nor is the word "kol", all, superfluous, - though
all nations shall walk, &c. There was then but one nation, the
offspring of Abraham, among whom true religion existed; and it was a
dreadful devastation, when God suffered the royal city and the
temple to be pulled down, and the whole body of the people to be
torn asunder, to be 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 yet should
not despair. "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 stand ye
firm and proceed in your course, and this not for a short time, but
for ever and ever." Now this passage shows that faith depends not on
the suffrages of men, and that we ought not to regard what any one
may think, or what may be the consent of all; for the truth of God
alone ought to be deemed sufficient by us. How much soever, then,
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 one thing. Then, in the
second place, it must be added, that this firmness ought to be
perpetual. Though then Satan may excite against us new troubles,
since we have hitherto stood firm as to our faith in God's word, let
us proceed in the same course to the end. And the Prophet designedly
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
which the people then had. And further, after they returned from
exile, we know how often and how grievously their faith was tried,
when all their neighbors inimically 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
yet 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, "Ye will walk in the name
of Jehovah our God". He hence shows that the power and authority of
God is not founded on any vain device of men, for he of himself
exists, and will exist, though 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 have not to do with men, the credit of whom is doubtful and
inconstant, but with him who is the true God, who cannot lie, and
whose truth is immutable. Let us proceed -
Micah 4:6,7
In that day, saith the LORD, will I assemble her that halteth, and I
will gather her that is driven out, and her that I have afflicted;
And I will make her that halted a remnant, and her that was cast far
off a strong nation: and the LORD shall reign over them in mount
Zion from henceforth, even for ever.
The Prophet pursues the same subject. But we must ever remember
what I have previously reminded you of, - that the trials would be
so grievous and violent that there would be need of strong and
uncommon remedies; for the faithful might have been a hundred times
sunk, as it were, in the deepest gulfs, except they had been
supported by various means. This then is the reason why the Prophet
confirms so fully the truth which we have noticed respecting the
restoration of the Church.
"In that day, he says, I will gather the halting". This
metaphor is not only found here; for David sage that his own
affliction was like that of halting. The word "tsole'ah" means the
side: hence they metaphorically call those halters who walk only on
one side: it is the same 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 to remain alive, and her who is cast afar off, "a strong
nation". Some explain "hannahala'ah" 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 nigh utter ruin:
and 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 as
one cast far away, as in the previous verse; and the other verse
clearly shows, that the Prophet's design was no other but to point
out the twofold state of the Church.
Now, in the first place, we must observe, that the Prophet
meets the trial then present, 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 as it were a symbol of final
ruin. If then the faithful had their minds continually fixed on that
spectacle, they might have a hundred times despaired. The Prophet
therefore comes here seasonably to their help, and reminds them,
that though they were now halting, there was yet in God new vigor;
that though they were scattered, it was yet in God's power to gather
those who had been driven afar off. The meaning briefly is, that
though the Church differed nothing for a time from a dead man, or at
least from one that is maimed, no despair ought to be entertained;
for the Lord sometimes raises up his people, as though he raised the
dead from the grave: and 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
with many miracles.
But we ought to bear in mind, that the life of the Church is
not without a resurrection, nay, it is not without many
resurrections, if the expression 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, 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 so
certain a remedy from God: but when they acknowledged that nothing
happened to them except through the just judgment of God, they could
entertain hope of restoration. How so? Because it is what is
peculiar to God to bring forth the dead, as I have already said,
from the grave; as it is also his work to kill. We then see that
what the Prophet promised, respecting the restoration of the Church,
is confirmed by this verse: "I am he," says God, "who has afflicted;
cannot I 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, there would be some
difficulty in my purpose of gathering you; but as nothing has
happened but by my command, and as I have proved that your salvation
and your destruction is in my power, there is no reason for you to
think that it is difficult for me to gather you, who have through my
judgment been dispersed."
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 differ nothing from dead men, I will yet cause them
to rise again, that they may become again a new people." It was
difficult to believe this at the time of exile: no wonder, then,
that the Prophet here promises that a posterity would be born from a
people that were dead. For though Babylon was to them like the
grave, yet God was able to do such a thing as to bring them forth as
new men, as it really happened.
He afterwards subjoins "And the driven afar off, a strong
nation". When the Jews were scattered here and there, how was it
possible that God should from this miserable devastation form for
himself a new people, and also a strong people? But the Prophet has
put the contrary clauses in opposition to one another, that the
Jews, amazed at their own evils, and astonished, might not cast away
every consolation. As then 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 shall hereafter see. And it is a common
and usual thing with 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 again established, in order
that the Church might flourish and be secure. But Micah does not
here name the posterity of David, but mentions Jehovah himself, not
to exclude the kingdom of David, but to show that God would become
openly the founder of that kingdom, yea, 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,
as it were, a shade intervening, so that God reigned not then
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, "Hitherto 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 but 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 but 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. We hence
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 subjoins, "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 place be asked, that is, how Jehovah showed himself the king of
his people, and erected his throne on mount Zion, the answer is,
that from thence the law went forth from that place, as from a
fountain flowed the doctrine of salvation, to replenish the whole
world. As then the Gospel, which God caused to be promulgated
through the whole world, had its beginning on mount Zion, so 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 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 is God really worshipped,
there sacrifices are offered; in a word, there the spiritual temple
exists. But yet the commencement of the Gospel must be taken to the
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 from thence went
forth to the extremities of the world. It now follows -
Micah 4:8
And thou, O tower of the flock, the strong hold of the daughter of
Zion, unto thee shall it come, even the first dominion; the kingdom
shall come to the daughter of Jerusalem.
Micah still continues the same subject, - that the miserable
calamities of the people, or even their ruin, will not prevent God
to restore again his Church. "Thou tower of the flock", he says,
"the fortress of the daughter of Zion", doubt not but that God will
again restore to thee thy ancient kingdom and dignity from which
thou seemest now to have entirely fallen. But interpreters take "the
tower of the flock" in various senses. Some think that the
devastation of the city Jerusalem is pointed out, because it became
like a cottage, as it is said in Isaiah; and "'ofel" they render
"obscure," for its root is to cover. But another explanation is
simpler, - that the holy city is called "the tower of the flock,"
because God had chosen it for himself, to gather his people thence;
for we know that they had there their holy assemblies. "Thou, then,
the tower of the flock", and then, "the fortress of the daughter of
Zion, to thee shall come the former kingdom". If, however, the
former sense be more approved, I will not contend; that is, that
Jerusalem is here called the tower of the flock on account of its
devastation, as it was reduced as it were into a cottage. As to the
main import of the passage, there is no ambiguity; for the Prophet
here strengthens the minds of the godly: they were not to regard the
length of time, nor to allow their thoughts, to be occupied with
their present calamity, but to feel assured, that what God had
promised was in his power, that he could, as it were, raise the
dead, and thus restore the kingdom of David, which had been
destroyed.
Do then, he says, firmly hope. - Why? because "come to thee,
come to thee shall the former kingdom". Here the breaking off of the
sentence is to be noticed, when the Prophet speaks of the ancient
kingdom and dignity. It is not indeed to be doubted, but that the
people of God had become objects of mockery, and that hypocrites and
heathens thought that what David had testified respecting the
perpetuity of his kingdom was a mere delusion. 'Behold thy kingdom,'
he said, 'shall continue as long as the sun and the moon,' (Ps. 72)
but soon after the death of Solomon, a small portion only was
reserved for his posterity, and at length the kingdom itself and its
dignity disappeared. This is the reason that the Prophet now says,
that the former kingdom would come. "Come, he says, to thee,
daughter of Zion, come shall the former kingdom". There is indeed no
doubt, but that by the former kingdom he understands its most
flourishing condition, recorded in Scripture, under David and
Solomon.
The kingdom, he says, to the daughter of Jerusalem shall come.
He expressly mentions the daughter of Jerusalem, because the kingdom
of Israel had obscured the glory of the true kingdom. Hence the
Prophet testifies here that God was not unmindful of his promise,
and that he would restore to Jerusalem the dignity which it had
lost, and unite the whole people into one body, that they might be
no more divided, but that one king would rule over the whole race of
Abraham. But this was not fulfilled, we are certain, at the coming
of Christ, in a manner visible to men: we must therefore bear in
mind what Micah has previously taught, - that this kingdom is
spiritual; for he did not ascribe to Christ a golden sceptre, but a
doctrine, "Come, and let us ascend unto the mount of Jehovah, and he
will teach us of his ways;" and then he added, "From Zion shall go
forth a law, and the word of Jehovah from Jerusalem." This, then,
ought ever to be remembered, - that God has not rendered Jerusalem
glorious in the sight of men, as it was formerly, nor has he
enriched it with influence and wealth and earthly power; but he has
yet restored the sovereign authority; for he has not only subjected
to himself the ten tribes which had formerly revolted, but also the
whole world. Let us go on -
Micah 4:9,10
Now why dost thou cry out aloud? [is there] no king in thee? is thy
counselor perished? for pangs have taken thee as a woman in travail.
Be in pain, and labour to bring forth, O daughter of Zion, like a
woman in travail: for now shalt thou go forth out of the city, and
thou shalt dwell in the field, and thou shalt go [even] to Babylon;
there shalt thou be delivered; there the LORD shall redeem thee from
the hand of thine enemies.
The Prophet blends here things in their nature wholly contrary,
- that the Jews were for a time to be cut off, - and that afterwards
they were to recover their former state. Why, he says, "dost thou
cry out with crying?" We must notice the Prophet's design. He did
not intend to overturn what he had before stated; but as the minds
of the godly might have fainted amidst so many changes, the Prophet
here gives them support, that they might continue firm in their
faith; and hence he says, Why dost thou cry aloud with loud crying?
That is, "I see that grievous troubles will arise capable of shaking
even the stoutest hearts: time will be changeable; it will often be,
that the faithful will be disturbed and degraded; but though various
tumults may arise, and tempests throw all things into confusion, yet
God will redeem his people." We now then see what the Prophet means
by saying, Why dost thou now cry? Why dost thou make an uproar? for
the verb here properly means, not only to cry out, but also to sound
the trumpet; as though he said, Why do the Jews so much torment
themselves? There is he says, no doubt, a good reason.
And he adds, "Is there no king among thee?" This was doubtless
the reason why the Jews so much harassed themselves; it was, because
God had deprived them of their kingdom and of counsel: and we know
what Jeremiah has said, 'Christ,' that is, the anointed of the Lord,
'by whose life we breathe, is slain,' (Lam. 4: 20.) Since, then, the
whole Church derived as it were its life from the safety of its
king, the faithful could not be otherwise than filled with amazement
when the kingdom was upset and abolished; for the hope of salvation
was taken away. "Is there, then, not a king among thee? and have thy
counselors perished?" Some think that the unfaithfulness of the
people is here indirectly reproved, because they thought themselves
to be destitute of the help of God and of his Christ, as though he
said, - "Have ye forgotten what God has promised to you, that he
would be your king for ever, and would send the Messiah to rule over
you? nay, has he not promised that the kingdom of David would be
perpetual? Whence then, is this fear and trembling, as though God no
longer reigned in the midst of you, and the throne of David were
hopelessly overturned?" These interpreters, in confirmation of this
opinion, say, that Christ is here distinguished by the same title as
in Isa. 9; where he is called "yo'ets", a counselor. But as in this
verse, it is the Prophet's design to terrify, and to reprove rather
than to alleviate the grievousness of evils by consolation; it is
more probable, that their own destitution is set before the people;
as though Micah said, "What cause have you for trembling? Is it
because your king and nil his counselors have been taken away?" But
what immediately follows proves that this sorrow arose from a just
cause; it was because they were stripped of all those things which
had been till that time the evidences of God's favor.
Why then "has pain laid hold on thee as on one in travail? Be
in pain, he says, and groan"; that is, I will not prevent thee to
grieve and to mourn; as though he said, "Certainly even the
strongest cannot look on calamities so dreadful, without suffering
the heaviest sorrow; but though God may for a time subject his
children to the greatest tortures, and expose them to the most
grievous evils, he will yet restore them at length from their
exile." Thou shalt depart, he says, from the city, and dwell in the
field: thou shalt come even to Babylon; but there thou shalt be
delivered; there shall Jehovah redeem thee from the hand of thy
enemies. The import of the whole is, that though God would have a
care for his people, as he had promised, there was yet no cause for
the faithful to flatter themselves, as though they were to be exempt
from troubles; but the Prophet, on the contrary, exhorts them to
prepare themselves to undergo calamities, as they were not only to
be ejected from their country, and to wander in strange lands like
vagrants, but were to be led away into Babylon as to their grave.
But to strengthen the minds of the faithful to bear the cross,
he gives them a hope of deliverance, and says, that God would there
deliver them, and there redeem them from the hand of their enemies.
He repeats the adverb, "sham", there, twice, and not without cause:
for the faithful might have excluded every hope of deliverance, as
though the gate of God's power had been closed. And this is the
reason why the Prophet repeats twice, there, there; even from the
grave he will deliver and redeem thee: "Extend then your hope, not
only to a small measure of favor, as though God could deliver you
only from a state of some small danger, but even to death itself.
Though then ye lay, as it were, in your graves, yet doubt not but
that God will stretch forth his hand to you, for he will be your
deliverer. God then in whose power is victory, can overcome many and
innumerable deaths."
Prayer.
Grant, Almighty God, that since under the guidance of thy Son we
have been united together in the body of thy Church, which has been
so often scattered and torn asunder, - O grant, that we may continue
in the unity of faith, and perseveringly fight against all the
temptations of this world, and never deviate from the right course,
whatever new troubles may daily arise: and though we are exposed to
many deaths, let us not yet be seized with fear, such as may
extinguish in our hearts every hope; but may we, on the contrary,
learn to raise up our eyes and minds, and all our thoughts, to thy
great power, by which thou quickenest the dead, and raises from
nothing things which are not, so that though we may be daily exposed
to ruin, our souls may ever aspire to eternal salvation, until thou
at length really slowest thyself to be the fountain of life, when we
shall enjoy that endless felicity, which has beon obtained for us by
the blood of thy only-begotten Son our Lord. Amen.
Calvin, Commentary on Micah, Part 9
(continued in part 10...)
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