Calvin, Commentary on Micah, Part 1 (... continued from part: introductory) Commentaries on the Prophet Micah Lecture Eighty-first. Chapter 1. Micah 1:1 The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, [and] Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem. This inscription, in the first place, shows the time in which Micah lived, and during which God employed his labors. And this deserves to be noticed: for at this day his sermons would be useless, or at least frigid, except his time were known to us, and we be thereby enabled to compare what is alike and what is different in the men of his age, and in those of our own: for when we understand that Micah condemned this or that vice, as we may also learn from the other Prophets and from sacred history, we are able to apply more easily to ourselves what he then said, inasmuch as we can view our own life as it were in a mirror. This is the reason why the Prophets are wont to mention the time in which they executed their office. But how long Micah followed the course of his vocation we cannot with certainty determine. It is, however, probable that he discharged his office as a Prophet for thirty years: it may be that he exceeded forty years; for he names here three kings, the first of whom, that is Jotham, reigned sixteen years; and he was followed by Ahab, who also reigned as many years. If then Micah was called at the beginning of the first reign, he must have prophesied for thirty-two years, the time of the two kings. Then the reign of Hezekiah followed, which continued to the twenty-ninth year: and it may be, that the Prophet served God to the death, or even beyond the death, of Hezekiah. We hence see that the number of his years cannot with certainty be known; though it be sufficiently evident that he taught not for a few years, but that he so discharged his office, that for thirty years he was not wearied, but constantly persevered in executing the command of God. I have said that he was contemporary with Isaiah: but as Isaiah began his office under Uzziah, we conclude that he was older. Why then was Micah joined to him? that the Lord might thus break down the stubbornness of the people. It was indeed enough that one man was sent by God to bear witness to the truth; but it pleased God that a testimony should be borne by the mouth of two, and that holy Isaiah should be assisted by this friend and, as it were, his colleague. And we shall hereafter find that they adopted the very same words; but there was no emulation between them, so that one accused the other of theft, when he repeated what had been said. Nothing was more gratifying to each of them than to receive a testimony from his colleague; and what was committed to them by God they declared not only in the same sense and meaning, but also in the same words, and, as it were, with one mouth. Of the expression, that the "word was sent to him", we have elsewhere reminded you, that it ought not to be understood of private teaching, as when the word of God is addressed to individuals; but the word was given to Micah, that he might be God's ambassador to us. It means then that he came furnished with commands, as one sustaining the person of God himself; for he brought nothing of his own, but what the Lord commanded him to proclaim. But as I have elsewhere enlarged on this subject, I now only touch on it briefly. This vision, he says, was given him against two cities Samaria and Jerusalem. It is certain that the Prophet was specifically sent to the Jews; and Maresah, from which he arose, as it appears from the inscription, was in the tribe of Judah: for Morasthite was an appellative, derived from the place Maresah. But it may be asked, why does he say that visions had been given him against Samaria? We have said elsewhere, that though Hosea was specifically and in a peculiar manner destined for the kingdom of Israel, he yet by the way mingled sometimes those things which referred to the tribe or kingdom of Judah: and such was also the case with our Prophet; he had a regard chiefly to his own kindred, for he knew that he was appointed for them; but, at the same time, he overlooked not wholly the other part of the people; for the kingdom of Israel was not so divided from the tribe of Judah that no connection remained: for God was unwilling that his covenant should be abolished by their defection from the kingdom of David. We hence see, that though Micah spent chiefly his labors in behalf of the Jews, he yet did not overlook or entirely neglect the Israelites. But the title must be restricted to one part of the book; for threatenings only form the discourse here. But we shall find that promises, full of joy, are also introduced. The inscription then does not include all the contents of the book; but as his purpose was to begin with threatenings, and to terrify the Jews by setting before them the punishment that was at hand, this inscription was designedly given. There is, at the same time, no doubt but that the Prophet was ill received by the Jews on this account; for they deemed it a great indignity, and by no means to be endured, to be tied up in the same bundle with the Israelites; for Samaria was an abomination to the kingdom of Judah; and yet the Prophet here makes no difference between Samaria and Jerusalem. This was then an exasperating sentence: but we see how boldly the Prophet performs the office committed to him; for he regarded not what would be agreeable to men, nor endeavored to draw them by smooth things: though his message was disliked, he yet proclaimed it, for he was so commanded, nor could he shake off the yoke of his vocation. Let us now proceed - Micah 1:2 Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple. The Prophet here rises into an elevated style, being not content with a simple and calm manner of speaking. We hence may learn, that having previously tried the disposition of the people, he knew the stubbornness of almost all classes: for except he was persuaded that the people would be rebellious and obstinate, he would certainly have used some mildness, or have at least endeavored to lead them of their own accord rather than to drive them thus violently. There is then no doubt but that the obstinacy of the people and their wickedness were already fully known to him, even before he began to address one word to them. But this difficulty did not prevent him from obeying God's command. He found it necessary in the meantime to add vehemence to his teaching; for he saw that he addressed the deaf, yea, stupid men, who were destitute of every sense of religion, and who had hardened themselves against God, and had not only fallen away through want of thought, but had also become immersed in their sins, and were wickedly and abominably obstinate in them. Since then the Prophet saw this, he makes here a bold beginning, and addresses not only his own nation, for whom he was appointed a Teacher; but he speaks to the whole world. For what purpose does he say, Hear, all ye people? It was not certainly his object to proclaim indiscriminately to all the truth of God for the same end: but he summons here all nations as witnesses or judges, that the Jews might understand that their impiety would be made evident to all, except they repented, and that there was no reason for them to hope that they could conceal their baseness, for God would expose their hidden crimes as it were on an open stage. We hence see how emphatical are the words, when the Prophet calls on all nations and would have them to be witnesses of the judgment which God had resolved to bring on his people. He afterwards adds, Let also the earth give ear and its fulness. We may take the earth, by metonymy, for its inhabitants; but as it is added, "and its fulness", the Prophet, I doubt not, meant here to address the very earth itself, though it be without reason. He means that so dreadful would be the judgment of God, as to shake created things which are void of sense; and thus he more severely upbraids the Jews with their stupor, that they heedlessly neglected the word of God, which yet would shake all the elements by its power. He then immediately turns his discourse to the Jews: after having erected God's tribunal and summoned all the nations, that they might form as it were a circle of a solemn company, he says, "There will be for me the Lord Jehovah against you for a witness - the Lord from the temple of his holiness". By saying that God would be as a witness for him, he not only affirms that he was sent by God, but being as it were inflamed with zeal, he appeals here to God, and desires him to be present, that the wickedness and obstinacy of the people might not be unpunished; as though he said, "Let God, whose minister I am, be with me, and punish your impiety; let him prove that he is the author of this doctrine, which I declare from his mouth and by his command; let him not suffer you to escape unpunished, if ye do not repent." We now then perceive the meaning of the Prophet, when he says that God would be for him a witness; as though he had said, that there was no room here to trifle; for if the Jews thought to elude God's judgment they greatly deceived themselves; inasmuch as when he has given a command to his servants to treat with his people, he is at the same time present as a judge, and will not suffer his word to be rejected without immediately undertaking his own cause. Nor is this addition superfluous, "The Lord from the temple of his holiness": for we know how thoughtlessly the Jews were wont to boast that God dwelt in the midst of them. And this presumption so blinded them that they despised all the Prophets; for they thought it unlawful that any thing should be said to their disgrace, because they were the holy people of God, his holy heritage and chosen nation. Inasmuch then as the Lord had adopted them, they falsely boasted of his favors. Since then the Prophet knew that the people insolently gloried in those privileges, with which they had been honored by God, he now declares that God would be the avenger of impiety from his temple; as though he said, "Ye boast that God is bound to you, and that he has so bound up his faith to you as to render his name to you a sport: he indeed dwells in his temple; but from thence he will manifest himself as an avenger, as he sees that you are perverse in your wickedness." We hence see that the Prophet beats down that foolish arrogance, by which the Jews were inflated; yea, he turns back on their own heads what they were wont boastingly to bring forward. After having made this introduction, to awaken slumbering men with as much vehemence as he could, he subjoins - Micah 1:3,4 For, behold, the LORD cometh forth out of his place, and will come down, and tread upon the high places of the earth. And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, [and] as the waters [that are] poured down a steep place. The Prophet pursues the same subject; and he dwells especially on this - that God would be a witness against his people from his sanctuary. He therefore confirms this, when he says that God would come from his place. Some interpreters do at the same time take this view - that the temple would hereafter be deprived of God's presence, and would hence become profane, according to what Ezekiel declares. For as the Jews imagined that God was connected with them as long as the temple stood, and this false imagination proved to them an allurement, as it were, to sin, as on this account they took to themselves greater liberty, - this was the reason why the Prophet Ezekiel declares that God was no longer in the temple; and the Lord had shown to him by a vision that he had left his temple, so that he would no longer dwell there. Some, as I have said, give a similar explanation of this passage; but this sense does not seem to suit the context. I therefore take another view of this sentence - that God would go forth from his place. But yet it is doubted what place the Prophet refers to: for many take it to be heaven, and this seems probable, for immediately after he adds, "Descend shall God, and he will tread on the high places of the earth". This descent seems indeed to point out a higher place: but as the temple, we know, was situated on a high and elevated spot, on mount Zion, there is nothing inconsistent in saying that God descended from his temple to chastise the whole of Judea as it deserved. Then the going forth of God is by no means ambiguous in its meaning, for he means that God would at length go forth, as it were, in a visible form. With regard then to the place, I am inclined to refer it to the temple; and this clause, I have no doubt, has proceeded from the last verse. But why is going forth here ascribed to God? Because the Jews had abused the forbearance of God in worshipping him with vain ceremonies in the temple; and at the same time they thought that they had escaped from his hand. As long then as God spared them, they thought that he was, as it were, bound to them, because he dwelt among them. Besides, as the legal and shadowy worship prevailed among them, they imagined that God rested in their temple. But now the Prophet says, "He will go forth: ye have wished hitherto to confine God to the tabernacle, and ye have attempted to pacify him with your frivolous puerilities: but ye shall know that his hand and his power extend much farther: he shall therefore come and show what that majesty is which has been hitherto a derision to you." For when hypocrites set to sale their ceremonies to God, do they not openly trifle with him, as though he were a child? and do they not thus rob him of his power and authority? Such was the senselessness of that people. The Prophet therefore does not say without reason that God would go forth, that he might prove to the Jews that they were deluded by their own vain imaginations, when they thus took away from God what necessarily belonged to him, and confined him to a corner in Judea and fixed him there, as though he rested and dwelt there like a dead idol. The particle, "Behold", is emphatical: for the Prophet intended here to shake off from the Jews their torpidity, inasmuch as nothing was more difficult to them than to be persuaded and to believe that punishment was nigh at hand, when they flattered themselves that God was propitious to them. Hence that they might no longer cherish this willfulness, he says, "Behold, come shall the Lord, forth shall he go from his place". Isaiah has a passage like this in an address to the people, chap. 26; but the object of it is different; for Isaiah intended to threaten the enemies of the Church and heathen nations: but here Micah denounces war on the chosen people, and shows that God thus dwelt in his temple, that the Jews might perceive that his hand was opposed to them, as they had so shamefully despised him, and, by their false imaginations reduced, as it were, to nothing his power. "He shall tread, he says, on the high places of the earth". By the high places of the earth I do not understand superstitious places, but those well fortified. We know that fortresses were then fixed, for the most part, on elevated situations. The Prophet then intimates, that there would be no place into which God's vengeance would not penetrate, however well fortified it might be: "No enclosures," he says, "shall hinder God from penetrating into the inmost parts of your fortresses; he shall tread on the high places of the earth." At the same time, I doubt not but that he alludes, by this kind of metaphor, to the chief men, who thought themselves exempted from the common lot of mankind; for they excelled so much in power, riches, and authority, that they would not be classed with the common people. The Prophet then intimates, that those, who were become proud through a notion of their own superiority would not be exempt from punishment. And he afterwards adds, that this going forth of God would be terrible, "Melt", he says, "shall the mountains under him". It hence appears, that the Prophet did not speak in the last verse of the departure of God, as though he was going to forsake his own temple, but that he, on the contrary, described his going forth from the temple, that he might ascend his tribunal and execute punishment on the whole people, and thus, in reality, prove that he would be a judge, because he had been very daringly despised. Hence he says, "Melt shall the mountains under him, the valleys shall be rent, or cleave, as wax before the fire, as waters rolling into a lower place." The Prophets do not often describe God in a manner so awful; but this representation is to be referred to the circumstance of this passage, for he sets forth God here as the judge of the people: it was therefore necessary that he should be exhibited as furnished and armed with powers that he might stake such vengeance on the Jews as they deserved. And other similar passages we shall hereafter meet with, and like to those which we found in Hosea. God then is said to melt the mountains, and he is said to strike the valleys with such terror that they cleave under him; in short, he is said so to terrify all elements, that the very mountains, however stony they may be, melt like wax or like waters which flow, - because he could not otherwise produce a real impression on a people so obstinate, and who, as it has been said, so flattered themselves even in their vices. We may further easily learn what application to make of this truth in our day. We find the Papists boasting of the title Church, and, in a manner, with vain confidence, binding God to themselves, because they have baptism, though they have adulterated it with their superstitions; and then, they think that they have Christ, because they still retain the name of a Church. Had the Lord promised that his dwelling would be at Rome, we yet see how foolish and frivolous would be such boasting: for though the temple was at Jerusalem, yet the Lord went forth thence to punish the sins of the people, yea, even of the chosen people. We further know, that it is folly to bind God now to one place, for it is his will that his name should be celebrated without any difference through the whole world. Wheresoever, then, the voice of the Gospel sounds, God would have us to know that he is present there. What the Papists then proudly boast of - that Christ is joined to them - will turn out to their own condemnation; - why so? Because the Lord will prove that he is the avenger of so impious and shameful a profanation, as they not only presumptuously lay claim to his name, but also tear it in pieces, and contaminate it with their sacrilegious abominations. Again, since God is said to melt the mountains with his presence, let us hence learn to rouse up all our feelings whenever God comes forth not that we may flee to a distance from him, but that we may reverently receive his word, so that he may afterwards appear to us a kind and reconciled Father. For when we become humble, and the pride and height of our flesh is subdued, he then immediately receives us, as it were, into his gentle bosom, and gives us an easy access to him, yea, he invites us to himself with all possible kindness. That the Lord then may thus kindly receive us, let us learn to fear as soon as he utters his voice: but let not this fear make us to flee away but only humble us, so that we may render true obedience to the word of the Lord. It follows - Micah 1:5 For the transgression of Jacob [is] all this, and for the sins of the house of Israel. What [is] the transgression of Jacob? [is it] not Samaria? and what [are] the high places of Judah? [are they] not Jerusalem? The Prophet teaches, in this verse, that God is not angry for nothing; though when he appears rigid, men expostulate with him, and clamour as though he were cruel. That men may, therefore, acknowledge that God is a just judge, and that he never exceeds moderation in punishments, the Prophet here distinctly states that there was a just cause, why God denounced so dreadful a judgment on his chosen people, - even because not only a part of the people, but the whole body had, through their impiety, fallen away; for by the house of Jacob, and by the house of Israel, he means that impiety had everywhere prevailed, so that no part was untainted. The meaning then is, - that the contagion of sin had spread through all Israel, that no portion of the country was free from iniquity, that no corner of the land could bring an excuse for its defection; the Lord therefore shows that he would be the judge of them all, and would spare neither small nor great. We now then understand the Prophet's object in this verse: As he had before taught how dreadful would be God's vengeance against all the ungodly, so now he mentions their crimes, that they might not complain that they were unjustly treated, or that God employed too much severity. The Prophet then testifies that the punishment, then near at hand, would be just. He now adds, "What is the wickedness of Jacob?" The Prophet, no doubt, indirectly reproves here the hypocrisy which ruled dominant among the people. For he asks not for his own satisfaction or in his own person; but, on the contrary, he relates, by way of imitation, what he knew to be ever on their lips, "Oh! what sort of thing is this sin? Why! thou assumest here a false principle, - that we are wicked men, ungodly and perfidious: thou does us a grievous wrong." Inasmuch, then, as hypocrites thought themselves pure, having wiped, as it were, their mouths, whenever they eluded reproofs by their sophistries, the Prophet borrows a question, as it were, from their own lips, "Of what kind is this wickedness? Of what sort is that transgression?" As though he said, "I know what ye are wont to do, when any one of the Prophets severely reproves you; ye instantly contend with him, and are ready with your objections: but what do you gain? If you wish to know what your wickedness is, it is Samaria; and where your high places are, they are at Jerusalem." It is the same as if he had said, "I do not here contend with the common people, but I attack the first men: my contest then is with the princes themselves, who surpass others in dignity, and are, therefore, unwilling to be touched." But it sometimes happens that the common people become degenerated, while some integrity remains among the higher orders: but the Prophet shows that the diseases among the people belonged to the principal men; and hence he names the two chief cities, Jerusalem and Samaria, as he had said before, in the first verse, that he proclaimed predictions against these: and yet it is certain, that the punishment was to be in common to the whole people. But as they thought that Jerusalem and Samaria would be safe, though the whole country were destroyed, the Prophet threatens them by name: for, relying first on their strength, they thought themselves unassailable; and then, the eyes of nearly all, we know, were dazzled with empty splendor, powers and dignity: thus the ungodly wholly forget that they are men, and what they owe to God, when elevated in the world. So great an arrogance could not be subdued, except by sharp and severe words, such as the Prophet, as we see, here employs. He then says, that the wickedness of Israel was Samaria; the fountain of all iniquities was the royal city, which yet ought to have ruled the whole land with wisdom and justice: but what any more remains, when kings and their counselors tread under foot all regard for what is just and right, and having cast away every shame, rise up in rebellion against God and men? When therefore kings thus fall from their dignity, an awful ruin must follow. This is the reason why the Prophet says that the wickedness of Israel was Samaria, that thence arose all iniquities. But we must at the same time bear in mind, that the Prophet speaks not here of gross crimes; but, on the contrary, he directs his reproof against ungodly and perverted forms of worship; and this appears more evident from the second clause, in which he mentions transgressions in connection with the high places. We hence see, that all sins in general are not here reproved, but their vicious modes of worship, by which religion had been polluted among the Jews as well as the Israelites. But it might seem very unjust, that the Prophet should charge with sin those forms of worship in which the Jews laboriously exercised themselves with the object of pacifying God. But we see how God regards as nothing whatever men blend with his worship out of their own heads. And this is our principal contest at this day with the Papists; we call their perverted and spurious modes of worship abominations: they think that what is heavenly is to be blended with what is earthly. "We diligently labour," they say, "for this end - that God may be worshipped." True; but, at the same time, ye profane his worship by your inventions; and it is therefore an abomination. We now then see how foolish and frivolous are those delusions, when men follow their own wisdom in the duty of worshipping God: for the Prophet here, in the name of God, fulminates, as it were, from heaven against all superstitions, and shows that no sin is more detestable, than that preposterous caprice with which idolaters are inflamed, when they observe such forms of worship as they have themselves invented. Now with regard to the "high places", we must notice, that there was a great difference between the Jews and the Israelites at that time as to idolatry. The Israelites had so fallen, that they were altogether degenerated; nothing could be seen among them that had an affinity to the true and legitimate worship of God: but the Jews had retained some form of religion, they had not thus abandoned themselves; but yet they had a mixture of superstitions; such as one would find, were he to compare the gross Popery of this day with that middle course which those men invent, who seem to themselves to be very wise, fearing, forsooth, as they do, the offenses of the world; and hence they form for us a mixture, I know not what, from the superstitions of the Papacy and from the Reformation, as they call it. Something like this was the mixture at Jerusalem. We however see, that the Prophet pronounces the same sentence against the Jews and the Israelites and that is, that God will allow nothing that proceeds from the inventions of men to be joined to his word. Since then God allows no such mixtures, the Prophet here says that there was no less sin on the high places of Judea, than there was in those filthy abominations which were then dominant among the people of Israel. But the remainder we must defer until to-morrow. Prayer. Grant, Almighty God, that, since to a perverse, and in every way a rebellious people, thou didst formerly show so much grace, as to exhort them continually to repentance, and to stretch forth thy hand to them by thy Prophets, - O grant, that the same word may sound in our ears; and when we do not immediately profit by thy teaching, O cast us not away, but, by thy Spirit, so subdue all our thoughts and affections, that we, being humbled, may give glory to thy majesty, such as is due to thee, and that, being allured by thy paternal favor, we may submit ourselves to thee, and, at the same time, embrace that mercy which thou offerest and presentest to us in Christ, that we may not doubt but thou wilt be a Father to us, until we shall at length enjoy that eternal inheritance, which has been obtained for us by the, blood of thine only-begotten Son. Amen. Calvin, Commentary on Micah, Part 1 (continued in part 2...) ---------------------------------------------------- file: /pub/resources/text/ipb-e/epl-05: cvmic-01.txt .