Calvin, Commentary on Micah, Part 8
(... continued from part 7)

Lecture Eighty-eighth. 
    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 hence 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 yesterday said, that in the distinct mention made of many 
nations, there is to be understood a contrast; for till that time 
God was only known by one people. Since God then had chosen the race 
of Abraham alone, there is here pointed out a future change, 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 
each one would 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 on 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 they, 
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 move not, 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 say not, "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 into mount Zion, as it 
was to be reduced to a waste, 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, as 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 a 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 way." 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 sets here 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, except it be formed 
according to the rule of his word. It hence also follows, that there 
is no Church, except it be obedient to the word of God, and be 
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 of 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. 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 hence 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, except he be the 
chief and the only Teacher. 
    Wheat he now says, "He will teach us of his ways," ought to be 
thus understood. He will teach us what his ways are; 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 farther 
to be learnt. 
    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 every one 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 wont 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 be prepared with their feet to walk, and to follow 
whithersoever be may call them. We will then walk in his paths. 
    Micah had hitherto 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 is a reason given 
why many nations would come to the temple of the Lord; and that is, 
because a doctrine would be then 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 Ps. 
110, 'the sceptre of thy power the Lord will send forth from Zion.' 
In that passage the doctrine of Christ is metaphorically called a 
sceptre, or is compared to a royal sceptre; for Christ does not 
otherwise rule among us, than by the doctrine of his Gospel: and 
there David declares, that this sceptre would be sent far abroad by 
God the Father, 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 "torah", 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. It now follows - 
Micah 4:3 
And he shall judge among many people, and rebuke strong nations afar 
off; and they shall beat their swords into plowshares, and their 
spears into pruninghooks: nation shall not lift up a sword against 
nation, neither shall they learn war any more. 
    The Prophet here describes the fruit of Divine truth, - that 
God would restore all nations to such gentleness, that they would 
study to cultivate fraternal peace among themselves, and that all 
would consult the good of others, having laid aside every desire for 
doing harm. As then he has lately showed, that the Church of God 
could not be otherwise formed than by the Word, and that the 
legitimate worship of God cannot be set up and continued, except 
where God is honoured with the obedience of faith; so now he shows 
that Divine truth produces this effect, - that they, who before 
lived in enmity towards one another and burned with the lust of 
doing harm, being full of cruelty and avarice, will now, having 
their disposition 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 the 
same as though the Prophet had said that though the nations had not 
hitherto obeyed God, they would now own him as king and submit to 
his government. God has indeed ever governed the world by his hidden 
providence, as he does still govern it: for how much soever the 
devil and the ungodly may rage; nay, how ever much they may boil 
with unbridled fury, there is no doubt but 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: it is so done, 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, - outwardly by the preaching of the word. 
Hence it is said in Ps. 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 will look for nothing else than to be wholly devoted to him. 
    But as men must first be subdued before they render to God such 
obedience, the Prophet expressly adds, "And he will reprove" or 
convince "many people". And this sentence ought to be carefully 
noticed; for we hence learn, that such is our innate pride, that not 
one of us can become a fit disciple to God, except we be by force 
subdued. Truth then would of itself freeze amidst such corruption as 
we have, except the Lord proved us guilty, except he prepared us 
beforehand, as it were, by violent measures. We now then perceive 
the design of the Prophet in connecting reproof with the government 
of God: for the verb "yachach" signifies sometimes to expostulate, 
to convince, and sometimes to correct or reprove. In short, the 
wickedness and perversity of our flesh are here implied; 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 
hereby eulogizes and sets forth the character of the kingdom of 
which he speaks: and we hence 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. 
Hence then is seen the power of truth: for where there is strength, 
there is confidence and arrogance, and also rebellious opposition. 
Since then the Lord, without any other helps, thus corrects the 
perverseness of men, we hence 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, but that this is to be applied to the person 
of Christ. Micah speaks of God, without mentioning Christ by name; 
for he was not yet manifested in the flesh: but we know that in his 
person has this been fulfilled, - that God has governed the 
universe, and subjected to himself the people of the whole world. We 
hence conclude that Christ is true God; for he is not only a 
minister to the Father, as Moses, or any one of the Prophets; but he 
is the supreme King of his Church. 
    Before I proceed to notice the fruit, the expression, "'ad- 
rachok", "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 though 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 meaning of the Prophet: he in 
fact shows that when the nations should be taught by the word of 
God, there would be such a change, that every one would study to do 
good, and to perform the duties of love towards his neighbors. But 
by speaking of swords and spears he briefly intimates, what men, 
until they are made gentle by the word of the Lord, are ever intent 
on iniquitous tyranny and oppression; nor can it be otherwise, while 
every one follows his own nature; for there are none who are not 
wedded to their own advantages, and the cupidity of men is 
insatiable. As then all are thus intent on gain, while every one is 
blinded by self-love, what but cruelty must ever break forth from 
this wicked principle? Hence then it is, that men cannot cultivate 
peace with one another; for every one seeks to be the first, and 
draws every thing to himself; no one will willingly give way: then 
dissensions arise, and from dissensions, fightings. 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 before like 
cruel wild beasts, would become gentle and meek. "Forge then shall 
they their swords into plowshares, and their spears into 
    "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 before said, - 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 before 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 every one is disposed to devour 
all others. Hence as 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 "lamad" he implies, that it is a practice which ever 
prevails among mankind, that they contend with one another, that 
they are ever prepared to do injuries and wrongs, except when they 
put off their natural disposition. But gentleness, whence does it 
proceed? Even from the teaching of the Gospel. 
    This passage ought to be remembered; for we here learn, that 
there is not growing among us the real fruit of the Gospel, unless 
we exercise mutual love and benevolence, and exert ourselves in 
doing good. Though the Gospel is at this day purely preached among 
us, when yet we consider how little progress we make in brotherly 
love, we ought justly to 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 him propitious to us, for 
this end, that we may live as brethren together. We indeed wish to 
be deemed 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 too much our own 
advantages. We must therefore put off these inordinate and sinful 
affections, that brotherly kindness may succeed in their place. 
    We are also reminded that it is not enough for any one to 
refrain from doing harm, unless he be 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 hurt to others: this only is not what 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 (Eph. 4: 28.) 
Except then we endeavor to relieve the necessities of our brethren, 
and to offer them assistance, there will not be in us but one part 
of true conversion, as the case is with many, who are not indeed 
inhuman, who commit no plunder, who give no occasion for complaint, 
but they 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 here asked, - 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 would be the 
kingdom of Christ to the end. But we see, that when the Gospel was 
at first preached, the whole world boiled with wars more than ever; 
and now, though the Gospel in many parts is clearly preached, yet 
discords and contentions do not cease; we also see that rapacity, 
ambition, and insatiable avarice, greatly prevail; and hence arise 
contentions and bloody wars. And at the same time it would have been 
inconsistent in the Prophet to have thus spoken of the kingdom of 
Christ, had not God 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 
everywhere proclaimed, and as at this day its course is not as yet 
completed; so that which the Prophet says here has not hitherto 
taken place; but inasmuch as 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 strikes roots 
hardly in one out of a hundred. The measure also of its progress 
must be taken to the account; for so far as any one embraces the 
doctrine of the Gospel, so far he becomes gentle and seeks to do 
good to his neighbours. But as we as yet 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 hitherto wholly 
laid aside the depraved and sinful affections of his flesh. 
    It is also easy hence to see, how foolish is the conceit of 
those, who seek to take away the use of the sword, on account of the 
Gospel. The Anabaptists, we know, have been turbulent, as though all 
civil order were inconsistent with the kingdom of Christ, as though 
the kingdom of Christ was made up of doctrine only, and that 
doctrine without any influence. We might indeed do without the 
sword, were we 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 should 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 
to 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, (Isa. 2: 4:) 
and it is probable that Micah was a disciple of Isaiah. They, 
however, exercised at the same time the Prophetic office, 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 though he would not adduce any thing but what was his own; but he 
designedly adopted the expressions of Isaiah, and related verbally 
what he had said, to show that there was a perfect agreement between 
him and that illustrious minister of God, that his doctrine might 
obtain more credit. We hence 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 have not 
the "'ad-rachok" in Isaiah, yet the meaning is the same: in all 
other things they agree. It now follows- 
Micah 4:4 
But they shall sit every man under his vine and under his fig tree; 
and none shall make [them] afraid: for the mouth of the Lord of 
hosts hath spoken [it]. 
    Micah goes on here with the same subject, - that when the minds 
of men shall be disposed to acts of kindness, every one shall enjoy 
God's blessing without being disturbed. There seems indeed to be two 
things here included, - that acts of hostility shall cease, - and 
that real happiness cannot exist among men, except Christ rules 
among them by the doctrine of his Gospel. And the same thing the 
prophets teach elsewhere, that is, that every one shall live without 
fear; and this they do, in order to show that men ever live in a 
miserable dread, except when they are safe under the protection of 
God. It is the same thing as though the Prophet had said, that the 
life of men is most miserable, where the doctrine of the Gospel is 
not had, inasmuch as when they are disturbed by continual 
disquietude, every one fears for himself, every one suffers constant 
terrors. There is nothing more miserable than such a state of 
things, for peace is the chief good. 
    We now then understand the meaning of the Prophet to be, - that 
under the reign of Christ the faithful shall enjoy true and full 
happiness, as they shall be exempt from trembling and fear; hence he 
names the vine and the fig-tree. He might have said, "Every one 
shall live securely at home;" but he says, "Every one shall rest 
under his own fig-tree and under his own vine"; that is, though 
exposed to thieves, he shall yet fear no violence, no injury; for 
those who were thieves shall observe what is just and right; those 
who were bloody shall study to do good. Hence when no one closes the 
door of his house, yea, when he goes out into the fields and sleeps 
in the open air; he will still be safe and secure. We now then see 
why the Prophet mentions here the fig-tree and the vine, rather than 
the dwelling-house. 
    "And there will be no one to terrify them". What the Prophet 
designed to express is here more clearly specified, - that there 
would be no danger, and that there would therefore be no need of 
hiding-places or of any defenses. Why? Because the very fields, he 
says, will be free from every thing that may hurt, as there will be 
none to cause fear. And the Prophet seems to allude to the blessing 
promised in the Law, for Moses used nearly the very same words: and 
the Prophets, we know, drew many things from the Law; for their 
design was to retain the people in its doctrine, and to render it as 
familiar as possible to them. As then Moses promised, among other 
things, this security, 'Ye shall sleep, and none shall terrify you,' 
(Lev. 26: 6;) so the Prophet also, in speaking here of the kingdom 
of Christ, shows that this blessing would be then fully 
    He now at last subjoins, "The mouth of Jehovah hath thus 
spoken, that he might 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 thus spoken, that the faithful might 
overcome all obstacles and struggle against despair; though they saw 
the temple destroyed, the mount Zion desolated, though they saw a 
horrible waste and wild beasts occupying the place of men; they were 
yet to continue to entertain firm hope. - How so? Because Jehovah 
has made a promise and he will fulfill it: for when mention is made 
of God's mouth, his omnipotence is to be understood by which will be 
executed whatever he has promised. 
Grant, Almighty God, that since, at the coming of Christ thy Son, 
thou didst really perform what thy servants, the Prophets, had 
previously so much foretold, and since thou daily invites us to the 
unity of faith, that with united efforts we may truly serve thee, - 
O grant, that we may not continue torn asunder, every one pursuing 
his own perverse inclinations, at a time when Christ is gathering us 
to thee; nor let us only profess with the mouth and in words, that 
we are under thy government, but prove that we thus feel in real 
sincerity and may we then add to the true and lawful worship of thy 
name brotherly love towards one another, that with united efforts we 
may promote each other's good, and that our adoption may thus be 
proved and be more and more confirmed, that we may ever be able with 
full confidence to call on thee as our Father through Christ our 
Lord. Amen. 

Calvin, Commentary on Micah, Part 8
(continued in part 9...)

file: /pub/resources/text/ipb-e/epl-05: cvmic-08.txt