Commentaries on the rest of the Bible (~45 volumes)

7. And the remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.

7. Et erit residuum Jacobin gentibus, in medio populorum multorum (vel, magnorum,) sicut ros a Jehova, sicut stillae super herbam, quae non expectat hominem, neque sperat in filiis hominum.

8. And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver.

8. Et erit residuum Jacob in gentibus, in medio populorum multorum (vel, magnorum, ut diximus,) sicut leo inter animalia sylvae, sicut leunculus inter greges ovium, qui si transierit et discerpserit et repuerit, nemo eripiet.

Micah promises here two things as to the future state of the Church, — that God shall defend it without the help and aid of men, — and that he will supply it with strength, so that it will become superior to all enemies. In the first place, to show that the preservation of the Church depends on the mere favor of God, and that there is no need of any earthly aids, he makes use of a most suitable similitude; he says, that the people of God are like a dewy meadow. The Prophet speaks not what is strictly correct; for what he says of the rain and dew is to be applied to the grass or the meadow.¹ The residue of Jacob, he says, shall be as dew from Jehovah, and drops of rain on the grass. This cannot be applied according to the design of the Prophet, except you take the dew, as I have already said, for the dewy meadows or for the grass, which draws moisture and vigor from the rains. The sense indeed is by no means obscure, which is, — that God will make his people to grow like the grass, which is fed only by celestial dew, without any culture or labor on the part of men: and this is also what the Prophet expressly mentions; for he says, that the grass of which he speaks waits not for men, nor grows through men's care, but grows through the dew of heaven.

But that we may better understand the Prophet's intention, I shall briefly notice the words. There shall be, he says, the residue of Jacob He shows here that the whole people would not he preserved; for he had before spoken of their destruction. We hence see that this promise is to be confined to the seed, which God had wonderfully preserved in the calamitous state of the Church, yea, even in its almost total destruction. Then this promise belongs not to the whole body of the people, but to a small number; and hence he uses as before, the word s'ryt, sharit, a remnant or residue. There shall then be the residue of Jacob;² that is, though the people shall nearly all perish, yet there shall be some residue.

He then adds, Among great or many nations There is here a contrast between the remnants and great nations: and the Prophet has not unnecessarily added the expression vqrv, bekoreb, in the midst. There are then three things to be observed here, — that God does not promise deliverance to the whole people, but to a residue only, — and then, that he promises this deliverance among powerful or many nations, as though he said, — "Though the Church of God shall not excel in number, nay, so great may be the number of its enemies, as to be sufficient to overwhelm it, yet God will cause it to grow and to propagate: in a word, its enemies, though many in number, and strong in force and power, shall not yet hinder the Lord, that he should not increase his Church more and more;" — and the third particular is what the expression, in the midst, intimates, and that is, that the people of God shall be besieged on every side. When enemies come upon us only from one part, it is not so very distressing, but when they surround us, being in front, and behind, and on both sides, then our condition seems miserable indeed; for when they thus press on us on all sides, they hardly allow us time to draw our breath. But the Prophet declares, that though surrounded on all sides by enemies, yet the Church would be safe.

He now adds, ktl m't yhvh, cathel meat Ieve, As a dew from Jehovah; that is, it shall be, as I have said, as the grass, which is nourished and grows by means of dew from heaven, and as grass, which flourishes, not through the culture or labor of men, but which God himself makes to grow. He might have merely said, as the dew, but he adds, from Jehovah, that he might make a distinction between God and man, and show that the power of God is alone sufficient to support and sustain the Church, though men brought no assistance. And this is expressed more clearly in the next clause, when he says, As drops of rain on the grass, which waits not for man, nor tarries for the sons of men. We now then see that the faithful have their attention called to God alone, that they may understand that they are to be safe through his favor, that if all helps on earth failed, they ought not to fear, since they can be effectually sustained by the power of God alone: for God makes grass to grow on mountains and in meadows without the help and labor of man; and thus he can defend his Church without any foreign aid, but by his own hidden, and, so to speak, his own intrinsic power.

Then follows this promise, — that God will arm his people with invincible and irresistible power, that they may be superior to all their enemies. Hence he says, that the residue of Israel shall be like a lion among the beasts of the forests and like a young lion among a flock of sheep As a strong lion then is superior to other beasts, and as a young lion dares ferociously to attack a flock of sheep; so he says, the people of Israel shall be; they shall be like lions, filling their enemies with terror, yea, and plundering and scattering them, so that no one will dare to resist them. The Prophet, by speaking thus, does not mean, that the people of God would be cruel and sanguinary: for we know that when the Prophets use similes of this kind, they express something not strictly suitable; for who would be so foolish as to select every thing that belongs to a lion, and apply it to the Church of God. Then the reason for this similitude must be observed; it was to show, that the faithful shall be endued with a power so superior to that of their enemies, that they shall be a terror to them. It does not hence follow that they shall be cruel.

But we must, at the same time, see what the Lord promises to his Church. Though God then recommends to his children the spirit of meekness, yet the faithful may still be a thread to their enemies; they ought, however, to observe what is just towards them, and to keep themselves within proper bounds. And yet Micah says, that they shall be endued with such power that they shall drive their enemies afar off; yea, that they shall plunder and tear them in pieces, while no one will be able to resist them.³ But these two things are necessary as to the preservation of the Church, that God may make it grow; for except it be miraculously increased, it can never grow; and then it has need of a strong and powerful defense against her enemies; for we know that there are always wicked men who oppose the Church, yea, who apply all their powers to destroy it: it is therefore necessary that it should be supplied by the Lord with invincible strength, as our Prophet declares here. Let us proceed —

9. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off.

9. Exaltabitur manus tua super hostes tuis, et cuncti, adversarii tui excidentur.

He confirms what is said in the last verse, and expresses in other words what he meant, and what we have explained, — that though the Church must contend with many strong and violent enemies, it will not yet fail, for the Lord will supply it with strength from heaven. Exalted, he says, shall be thy hand, that all thine enemies may be cut off He promises not that the Church shall be in a quiet state, but victorious, and declares also that there will never be wanting enemies. This promise, then, ought to arm us for enduring patiently, as we cannot conquer except by fighting. As then there will be always enemies to oppose the Church of God; yea, to attempt its ruin, the Prophet says here, Exalted shall be thy hand above thine enemies.

But it may be asked, When has this promise been fulfilled? For we know that since the people had been led away into the Babylonian exile, they had always been either tributaries, or kept under cruel tyranny, or at least had been unequal to their enemies. But this principle ought ever to be remembered, — that the faithful ought to be satisfied with victory, — that however hard they may be pressed, and however constant may be the contests which they have to carry on, and however wearisome, this one thing ought still to be sufficient for them — that they shall not wholly perish. And it appears evident, that God's people have always been preserved by his invincible hand, however numerous have been their opposing enemies. We must also keep in mind what we have just heard, — that the promise here is not made to the whole people, but to a residue only. And it surpasses the expectation of the whole world, that even a small member could have survived so many slaughters, by which they might have been swallowed up a hundred times. Now then we see that it had not been without reason promised to the faithful, that they should be made conquerors over all their enemies. But this has not been really fulfilled, except under the conflict of the cross. It now follows —

10. And it shall come to pass in that day, saith the Lord, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots:

10. Et accidet in die illo, dicit Jehova, excidam equos tuos e medio tui, et perdam quadrigas tuas;

11. And I will cut off the cities of thy land, and throw down all thy strong holds:

11. Et excidam urbes terrae tuae, et evertam cunctas munitiones tuas;

12. And I will cut off witchcrafts out of thine hand; and thou shalt have no more soothsayers:

12. Et excidam angures (vel, divinos) e manu tua; et praestigiatores non erunt tibi (haec lengenda sunt in uno contextu;)

13. Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands.

13. Et excidam scuptilia tua et statuas tuas e medio tui; et non adorabis amplius opus manuum tuarum;

14. And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities.

14. Et delebo lucos tuos e mediotui, et detraham hostes tuos (vel, urbes tuas; utroque enim verti potest;)

15. And I will execute vengeance in anger and fury upon the heathen, such as they have not heard.

15. Et faciam in ira et furore vindictam in gentibus quae non audierunt (vel, quam non audierunt; dicam de utroque.)

There is introduced here a most necessary admonition, in order that the faithful may know, how they are to be preserved by the hand and favor of God, even when they shall be stripped of all their helps, yea, even when God shall take away all those impediments, which would otherwise close up the way against his favor. The sum of the whole then is, — that the Church shall not otherwise be saved by God's kindness than by being deprived of all her strength and defenses, and also by having her obstacles removed by God, even those which in a manner prevented his hand from being put forth to save his people. For the Prophet mentions here cities, then fortified places, he mentions horses and chariots. These, we know, are not in themselves to be condemned: but he means, that as the people foolishly placed confidence in earthly things, the salvation of God could not otherwise come to them than by stripping them of all vain and false confidence. This is one thing. Then, on the other hand, he mentions groves, he mentions carved images and statues, he mentions augurs and diviners: these were corruptions, which closed the door against the favor of God; for a people, given to idolatry, could not call upon God nor hope in him as the author of salvation. We now then perceive the Prophet's design. It now remains for me to run over the words.

He says first, It shall be in that day, saith Jehovah, that I will cut off thine horses⁴ Here the Prophet enumerates those things which could not in themselves be ascribed to any thing wrong: for as God has created horses for the use of men, so also he allows them to be for our service. Why then does the Prophet say, that the Church could not be delivered, except horses were taken away? It was owing to an accidental fault; for when men abound in forces, they instantly fix their hope on them. As then such an abuse of God's gifts had prevailed among the people of Israel, it was necessary that horses should be taken away. God indeed could have humbled their minds or withdrawn their confidence from their horses and chariots: but it hence appears how deep are the roots of presumption in the hearts of men, that they cannot be otherwise torn up, than by having the things themselves cut off. To have horses and to have chariots is the bounty of God: for how can we have chariots and horses and other things, except through God's kindness? And yet God cannot find a way by which he can do us good, except by taking away his former gifts. Here then Micah touches the hearts of the people much more sharply than before, when he says, that salvation cannot proceed from the Lord, except their horses were destroyed; as though he said, — "Ye see how great is your wickedness; God has hitherto dealt bountifully with you, since he has enriched you, and has also given you horses. Now as he sees that you abuse these gifts, he complains that all ways of access to you are closed up, as ye do not receive his kindness. Inasmuch as your horses and your chariots engross your attention, ye in a manner drive God far away from you. That he may therefore come to you, he will open a way for himself by removing all the obstacles and hindrances."

We hence learn, that though all God's benefits ought to raise us up to heaven, serving as kinds of vehicles, they are yet turned, through our wickedness, to another purpose, and are made intervening obstacles between us and God. Hereby then is our ingratitude proved; and hence it comes, that God, when he intends to make his salvation known to us is in a manner constrained to take away and remove from us his benefits. We now then understand what the Prophet had in view when he mentioned horses and chariots. For he does not threaten here, as some think, that the people would be merely deprived of all God's gifts that they might see in their destitution and want only signs of a curse; by no means, but it is rather a promise, that is, that God will turn aside all impediments by which he was for a time prevented from bringing help to his people. This doctrine ought at the same time to avail for bringing no ordinary comfort. It is hard and bitter to the flesh to be brought down. Hence the people of Israel were little able at first to bear their lot with submission, when they saw themselves stripped of God's benefits: but the Prophet sets before them a compensations which was capable of soothing all their grief, — "This," he says, "shall be for your chief good — that God will deprive you of horses and chariots; for the way which your horses and chariots now occupy shall be cleared. While ye are replenished with abundant forces, ye drive away God far from you, and there is no way open for him. He will therefore prepare a way for himself; and this will be the case when your land shall be made naked, when nothing will intervene to prevent him from coming to you."

He afterwards subjoins, I will cut off the cities of thy land, and I will destroy all thy fortresses This verse is to be taken in the same sense. That the people dwelt in fortified cities, and had defenses and fortified places, was not of itself displeasing to God. But as the people habituated themselves to a false confidence, and as it were hardened themselves in it, so that this evil could not be remedied without taking away those things to which it is attached, the Prophet says here, I will cut off the cities of your land, and then, I will cut off your defenses and fortified places. Is it that they may be plundered with impunity by their enemies? By no means, but that the favor of God may be made glorious in their deliverance. For they could not ascribe it to their cities that they kept off enemies, but were constrained to acknowledge the hand of God, and to confess him to have been their only deliverer; for they were exposed to enemies, and there was no aid for them in the land. God then will thus render more evident his favor, when their cities and fortified places shall be cut off. We hence learn that the faithful at this day have no cause to murmur if they are without great riches, and if they are not formidable for the multitude of their horses, nor for the number and strength of their men. Why so? Because it is the Lord's will that we should be like sheep, that we might depend wholly on his power, and know that we cannot be otherwise safe than under his protection. This reason then ought to comfort us, that it may not be grievous to us, when we find that we are in the midst of wolves, and that we have no equal strength to contend with them; for even this destitution hardly extorts from us a real confession that our safety is in the hand of God. We are always proud. How would it be, were the Church at this day in a flourishing state and all enemies subdued, were there no danger, no fear? Surely earth and heaven could not bear the foolish self-confidence of men. There is therefore no wonder that God thus holds us in, and that while he supports us by his grace, he deprives us of all earthly helps and aids, that we may learn that he alone is the author of our salvation.

This truth ought to be carefully contemplated by us. Whenever we see that the Church of God, though not possessing any great power, is yet diminished daily, yea, and becomes, so to speak, like a naked land, without any defenses, it so happens, in order that the protection of God may be alone sufficient for us, and that he may wholly tear away from our hearts all haughtiness and pride, and dissipate all those vain confidences by which we not only obscure the glory of God, but, as far as we can, entirely cover it over. In short, as there is nothing better for us than to be preserved by the hand of God, we ought to bear patiently the removal of all those impediments which close up the way against God, and, in a manner, keep off his hand from us, when he is ready to extend it for the purpose of delivering us. For when our minds are inflated with foolish self-confidence, we neglect God; and thus a wall intervenes, which prevents him to help us. Who would not wish, seeing himself in extreme danger and help not far distant, that an intercepting wall should immediately fall down? Thus God is near at hand, as he has promised; but there are many walls and many obstacles, from the ruin of which, if we would be safe, we must desire and seek, that God may find an open and free way, in order that he may be able to afford us aid.

The Prophet comes now to the second kind of impediments. We have already said that some things become impediments, as it were, accidentally, when, through our wickedness and misapplication, we turn God's benefits to an end contrary to what he has designed. If, for instance, horses and chariots are given us, to possess them is not in itself an evil, but becomes so through our blindness, that is, when we, blinded by earthly possessions, think ourselves safe, and thus neglect God. But there are other impediments, which are, in their nature, and in themselves, vicious. To these the Prophet now leads us.

I will cut off, he says, the sorcerers, ksphym, cashephim⁵ Some render the word jugglers, and others, augurs or diviners. We cannot know of a certainty what kind of superstition it was, nor the other which immediately follows:⁶ for the Prophet mentions here two words which mean nearly the same thing. There is no doubt but that some, in that age, were called augurs or diviners, and others called jugglers or astrologers who are now called fortune-tellers. But on this subject there is no necessity of much labor; for the Prophet simply shows here that the people could not be preserved by Gods unless they were cleansed from these defilements. These superstitions, we know, were forbidden and condemned by God's Law: but the Law was not able to restrain the wickedness of that people; for they continually turned aside to these evils. God then here shows, that until they had purged the Church, it could not continue safe. Now, in these words, the Prophet reminds the Jews, and also the Israelites, for their benefit, that it was, and had been, through their own fault, that they labored under constant miseries and were not helped by the hand of God. — How so? Because there was no room, as God shows here, for the exercise of his favor; for they were full of auguries and divinations, and of other diabolical arts. "How," he says, "can I help you, for I have no agreement with Satan? As you are wholly given to wicked superstitions, my favor is rejected by you."⁷

One thing is, that the Prophet intended to humble the people, so that every one might know that it had been through their fault, that God had not brought them help as they wished: but there is another thing, — God promises a cleansing, which would open a way for his favor, — I will take away, he says, all the diviners Let us then know, that it ought to be deemed the greatest benefit when God takes away from us our superstitions and other vices. For since a diminution, however hard and grievous it may be at first, is useful to us, as we see, when we willfully and openly drive away God from us; is it not a singular favor in God when he suffers us not to be thus separated from him, but prepares a way for himself to be connected with us, and has ever his hand extended to bring us help? Thus much as to these two kinds of impediments.

He now adds, I will cut off thy graven images and thy statues from the midst of thee; and thou shalt not hereafter bend down before the works of thine hands This verse is plain and contains nothing new: for the Prophet teaches that God cannot become propitious to his Church, to keep and make her safe, until he purges her from her filth, even from idolatry and other vices, by which the worship of God was corrupted, or even entirely subverted. I will, therefore, cut off thy graven images and statues⁸ from the midst of thee We see that God anticipates us by his gratuitous goodness, not only by forgiving us, but also by calling us back, when wandering, into the right way. Since then we have deviated from the right way, and God thus withdraws his hand that it might appear that he has cast us away it is certain that we ought not only to pray him to have mercy on us, but also to ascribe to him a higher favor, inasmuch as he takes away the very impediments which separate us from him, and suffer him not to come nigh us. We hence see that God is not only inclined to pardon when men repent, but that it is his peculiar office to remove the obstacles.

This ought to be carefully noticed, that we may know that our salvation, from the first beginning, proceeds from the mere favor of God, — and that we may also learn, that all those things, of which the Papists vainly talk respecting preparations, are mere figments.

He then adds, thou shalt not bend hereafter before the work of thine hands. God expresses here the cause why he so much abominates idols, even because he sees that his honor is transferred to them: this is one thing. He further arraigns the Jews as guilty, while he makes evident their defection: for surely nothing could have been more shameful, than to take away from God his honor and worship, and to transfer them to dead things; and he says here by way of reproach, that they were the work of their hands. What can be more insane, than for men to ascribe divinity to their own inventions, or to believe that it is in the power of men to make a god from wood or stone? This is surely monstrous in the extreme. Then the Prophet by this form of speaking aggravates the sin of the people of Israel, that is, when he says that they bowed the head before the work of their oven hands.

He afterwards subjoins, I will take away thy groves. The groves, we know, formed a part of their idolatry: they are therefore mentioned here as an addition by the Prophet. For he speaks not simply of trees, but refers to the wicked practices of the people: for wherever there were high and lofty trees, they thought that something divine was hid under their shade; hence their superstition. When therefore the Prophet mentions groves, it must be understood of vicious and false modes of worship; for they thought that those places acquired a sort of sanctity from the trees; as they also thought that they were nearer to God when they were on a hill. We hence see that this verse is to be connected with the last; as though the Prophet had said, that the Church could not be in safety and recover her pristine vigor, without being well cleansed from all the filth of idolatry. For we indeed know that some pious kings when they took away idols did not cut down the groves; and this exception to their praise is added, that they worshipped God, but that the high places were suffered to stand. We see that the Holy Spirit does not fully commend those kings who did not destroy the groves. — Why? Because they were the materials of corruption. And further, had the Jews been really penitent, they would have exterminated those groves by which they had so shamefully abused and profaned the worship of God. The sum of the whole then is, that when God shall have well cleansed his Church and wiped away all its stains, he will then become the unfailing preserver of its safety.⁹

He afterwards subjoins, And I will destroy thy enemies ryk, orik, may be rendered, enemies, and many so render it: but others translate it, cities; and the word, cities, would be the most suitable, were it not that the Prophet had previously mentioned cities. I do not therefore see that it would be proper to render it here by this term. The word ryk, orik, then, ought doubtless to be rendered, thy enemies. Let us inquire why the prophet says, that the enemies of the Church were to be destroyed. This sentence ought to be thus explained, (I leave the former ones, and take only this the last,) And I will demolish thy groves from the midst of thee, that I may destroy thine enemies:¹⁰ the copulative is then to be considered as a final particle; and this meaning is the most suitable; as though the Prophet had said, as I have already often stated, that the door was closed against God, so that he could bring no aid to his Church, and deliver it from enemies, as long as it held to false confidence, and was attached to the filth of idolatry, which was still worse. "That I may then destroy thine enemies, it is necessary first that every thing in thee that prevents or hinders my favor should be taken away and removed."

At last he adds, And I will execute vengeance in wrath and in fury He goes on with what I have just said of enemies; "I will then execute vengeance in wrath and in fury on the nations". Here God mentions his wrath and his fury, that the faithful might feel greater confidence, that though now their enemies poured forth grievous threatening, yet this could not prevent God from aiding his people. — How so? Because if we compare the wrath and fury of God with all the terrors of men, doubtless the threats of men would appear as nothing but smoke. We now perceive the Prophet's meaning in these words. And he says in the last place, I will execute vengeance on the nations who have not heard. Almost all interpreters join the relative, 'sr, asher with the preceding word, gvym, guim, — I will then take vengeance on the nations who have not heard, that is, who have been rebellious against God: not to hear, as they explain, is obstinately to despise the power of God, and not to be moved by his promises or by his threatenings. But a fitter sense may perhaps be elicited, if we refer 'sr, asher, to vengeance, — I will then execute vengeance on the nations which they have not heard, that is, I will take vengeance on all the nations in a manner unheard of and incredible: and by nations, he understands indiscriminately all the enemies of the Church, as we have elsewhere seen.

Grant, Almighty God, that since thou so kindly invites us to thy self, and promises that thy aid should never be wanting to us, provided we do not close the door against thee, — O grant, that though many earthly benefits may be granted to us, we may not yet trust in them and depart from thee, but, on the contrary, recomb on thy grace only: and then should it happen to us to be deprived of all helps, that our minds may be awakened, and that we may thus learn to hasten to thee, may nothing impede our course, that we may not, with the greatest haste and ardent desire, long to deliver up and devote ourselves wholly to thee, that we may be made safe under the care and protection of thy only-begotten Son, whom thou hast appointed to be the guardian of our safety. Amen.

1. Hear ye now what the Lord saith; Arise, contend thou before the mountains, and let the hills hear thy voice.

1. Audite nunc (vel, quaeso) quod dicit Jehova, — Surge, litiga coram montibus, et colles audiant vocem tuam:

2. Hear ye, O mountains, the Lord's controversy, and ye strong foundations of the earth: for the Lord hath a controversy with his people, and he will plead with Israel.

2. Audite montes disceptationem Jehovae, et fortia undamenta terrae: quia disceptatio Jehovae cum populo suo, et cum Israele contendet.

Here the Prophet avowedly assumes that the people were sufficiently proved guilty; and yet they resisted through a hardiness the most obdurate, and rejected all admonitions without shame, and without any discretion. He is therefore commanded to direct his discourse to the mountains and to the hills; for his labor had now for a long time been useless as to men. The meaning then is that when the Prophet had spent much labor on the people and derived no fruit, he is at length bidden to call the mountains and the hills to bear their testimony to God; and thus before the elements is made known and proved the ungodliness and the obstinacy of the people. But before he relates what had been committed to him, he makes a preface, in order to gain attention.

Hear ye what Jehovah says. The Prophets are wont, on very serious subjects, to make such a preface as is here made by Micah: and it is indeed sufficiently evident from the passage, that he has here no ordinary subject for his teaching, but that, on the contrary, he rebukes their monstrous stupidity; for he had been addressing the deaf without any advantage. As then the Prophet was about to declare no common thing, but to be a witness of a new judgment, — this is the reason why he bids them to be unusually attentive. Hear, he says, what Jehovah saith. What is it? He might have added, "Jehovah has very often spoken to you, he has tried all means to bring you to the right way; but as ye are past recovery, vengeance alone now remains for you: he will no more spend labor in vain on you; for he finds in you neither shame, nor meekness, nor docility." The Prophet might have thus spoken to them; but he says that another thing was committed to his charge by the Lord, and that is, to contend or to plead before the mountains. And this reproach ought to have most acutely touched the hearts of the people: for there is here an implied comparison between the mountains and the Jews; as though the Prophet said, — "The mountains are void of understanding and reason, and yet the Lord prefers to have them as witness of his cause rather than you, who exceed in stupidity all the mountains and rocks." We now then perceive the design of God.

Some take mountains and hills in a metaphorical sense for the chief men who then ruled: and this manner of speaking very frequently occurs in Scripture: but as to the present passage, I have no doubt but that the Prophet mentions mountains and hills without a figure; for, as I have already said, he sets the hardness of the people in opposition to rocks, and intimates, that there would be more attention and docility in the very mountains than what he had hitherto found in the chosen people. And the particle 't, at, is often taken in the sense of before: it means also with; but in this place I take it for l, lamed, before or near, as many instances might be cited. But that this is the meaning of the Prophet it is easy to gather from the next verse, when he says —

Hear, ye mountains, the controversy of Jehovah,¹¹ how? and ye strong foundations of the earth, he says. He speaks here no more of hills, but summons the whole world; as though he said, "There is not one of the elements which is not to bear witness respecting the obstinacy of this people; for the voice of God will penetrate to the farthest roots of the earth, it will reach the lowest depths: these men will at the same time continue deaf." And he says not, the Lord threatens you, or denounces judgment on you; but Jehovah has a contention with his people. We now then see that there is no metaphor in these words; but that the Prophet merely shows how monstrous was the stupor of the people, who profited nothing by the celestial doctrine delivered to them, so that the very mountains and the whole machinery of earth and heaven, though destitute of reason, had more understanding than these men. And it is not unusual with the Prophets, we know, to turn their discourse to mute elements, when there remains no hope of success from men. But our Prophet does not abruptly address mountains and hills as Isaiah does, (Isaiah 1:2,) and as also Moses had done,

Hear, ye heavens, what I shall say, let the earth hear the words of my mouth,' (Deuteronomy 32:1,) but he prefaces his discourse by saying, that it had been specially commanded to him to summon the mountains and hills to God's judgment. By saying then, "Hear ye what Jehovah saith," he prepares as I have said, the Jews to hear, that they might know that something uncommon and altogether unusual was to be announced, — that the Lord, in order more fully to convict them of extreme impiety, intended to plead his cause before the mountains.

Arise, then, and plead before the mountains, and let the hills hear thy voice. What sort of voice was this? They who think that the judges are here figuratively pointed out may be easily refuted; for Micah in the next verse mentions the substance of this pleading, namely that the Lord expostulated with his people. We hence see that God had no contention with the mountains, but that, on the contrary, the mountains were summoned, that they might understand God's pleading, not against them, but against the people. Hear then, ye mountains, Jehovah's controversy, and ye strong foundations of the earth, that is, the very rocks. There is nothing so hard in the world, he says, that shall not be inane to hear; for this pleading shall reach the lowest depths. Jehovah then has a controversy with his people, and he will plead, or contend, with Israel It follows —

3. O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.

3. Popule mi, quid feci tibi? Et in quo exhibui tibi molestiam? Testificare contra me.

Here God, in the first place, offers to give a reason, if he was accused of any thing. It seems indeed unbecoming the character of God, that he should be thus ready as one guilty to clear himself: but this is said by way of concession; for the Prophet could not otherwise express, that nothing that deserved blame could be found in God. It is a personification, by which a character; not his own, is ascribed to God. It ought not therefore to appear inconsistent, that the Lord stands forth here, and is prepared to hear any accusation the people might have, that he might give an answer, My people! what have I done? By using this kind expression, my people, he renders double their wickedness; for God here descends from his own elevation, and not only addresses his people, in a paternal manner, but stands as it were on the opposite side, and is prepared, if the people had anything to say, to give answer to it, so that they might mutually discuss the question, as it is usually done by friends. Now the more kindly and indulgently the Lord deals with his people, the more enhanced, as I have said, is their sin.

He says first, What have I done to thee? that is, what hast thou to accuse me with? He adds In what have I caused trouble¹² to thee? or, In what have I been troublesome to thee? Testify, he says, against me. This testifying was to be made to the mountains and hills; as though he said, "I am ready to plead my cause before heaven and earth; in a word, before all my creatures." Some render the passage, "Answer me:" and nh, one, is also to answer; but the context requires the former meaning; for God conceded so much liberty to the Jews, that they might bring forward against him any fault they had to allege. Testify, he says, against me; that is, there are witnesses present; make public now thy case by stating particulars, I am ready for the defense. We hence see the truth of what I have before stated, — that a character, not his own is ascribed to God: but this is done by way of concession. He afterwards adds —

4. For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.

4. Certe (vel, quia, vel, nempe quod ascendere te feci e terra AEgypti, et ex domo servorum redemi te, et misi coram te Mosen, Aaron, et Mariam.

God, having testified that he had in nothing been troublesome to the people, now states with how great and with how many benefits he had bound them to himself. But we may prefer taking the words as explanatory and somewhat ironical that he records his benefits in the place of trouble or vexation; though, in my judgment, it is better to read the two clauses apart. I have brought thee, he says, from the land of Egypt, from that miserable bondage; and then he says, I have redeemed thee¹³ By the word, redeem, he expresses more clearly and more fully illustrates his kindness. Then he adds, I have set over thee as leaders Moses, and Aaron, and Miriam, the sister of them both. Benefits, we know, are often accompanied with injuries; and he who obliges another destroys all his favor, when he turns kindness as it often happens, into reproach. It is hence frequently the case, that he who has been kind to another brings so serious an injury, that the memory of his kindness ought not to continue. God mentions here these two things, — that he had conferred vast benefits on the people, — and yet that he had in nothing been burdensome to them; as though he said "Many are those things which I can, if necessary, on my part bring forward, by which I have more than a hundred times made thee indebted to me; now thou canst not in thy turn bring anything against me; thou canst not say that I have accompanied my benefits with wrongs, or that thou hast been despised, because thou were under obligations to me, as it is often the case with men who proudly domineer, when they think that they have made others bound to them. I have not then thought proper to accompany my great favors with anything troublesome or grievous to thee." We now understand why the Prophet expressly mentions these two things, — that God had in nothing been vexatious to his people, — and that he had brought them up from the land of Egypt.

That redemption was so great, that the people ought not to have complained, had it been the will of God to lay on their shoulders some very heavy burdens: for this answer might have been ever readily given, — "Ye have been delivered by me; ye owe to me your life and your safety. There is therefore no reason why any thing should be now burdensome to you; for the bondage of Egypt must have been bitterer to you than hundred deaths; and I redeemed you from that bondage." But, as the Lord had treated his redeemed people so kindly and so humanely, yea, with so much indulgence, how great and how intolerable was their ingratitude in not responding to his great kindness? We now more fully understand the Prophet's meaning in these words.

I have made thee to ascend, he says, from Egypt; and then, I have redeemed thee. He goes on, as we have said, by degrees. He afterwards adds, I have sent before thy face Moses, Aaron, and Miriam. God means here that it had not been a momentary kindness; for he continued his favor towards the Jews when he set over them Moses and Aaron, and Miriam, which was an evidence of his constant care, until he had completed his work of delivering them. For Moses was a minister of their deliverance in upholding civil order, and Aaron as to the priesthood and spiritual discipline. With regard to Miriam, she also performed her part towards the women; and as we find in Exodus 15, she composed a song of thanksgiving after passing through the Red Sea: and hence arose her base envy with regard to Moses; for being highly praised, she thought herself equal to him in dignity. It is at the same time right to mention, that it was an extraordinary thing, when God gave authority to a woman, as was the case with Deborah that no one may consider this singular precedent as a common rule. It now follows —

5. O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the Lord.

5. Popule mi, recordare nunc (vel, quaeso, est eadem particula) quid cogitaverit Balak, rex Moab, et quid responderit ei Balaam, filius Beor, a Sittim usque ad Gilgal, ut cognosceres (vel, cognoscas) justitias Jehovae.

God briefly records here what happened in the desert, — that the people had need of some extraordinary help in addition to the many benefits which he had conferred on them. For though the people lived safely in the desert as to the Egyptians, though they were fed by manna and water from the rock flowed for them, though the cloud by day protected them from the heat of the sun, and the pillar of fire shone on them during the night, yet the stream of God's mercy seemed to have been stopped when Balaam came forth, who was a Prophet, and then, as one armed with celestial weapons, fought against the people and opposed their deliverance. Now, had God permitted Balaam to curse the people, what could have taken place, but that they must have been deprived of all their blessings? This is the reason why the Prophet specifically refers to this history, — that the cursing of Balaam was miraculously turned into a blessing, even through the secret purpose of God. Micah might indeed have referred to all those particulars by which God could have proved the ingratitude of the people; but he deemed it sufficient to touch on the fact of their redemption, and also to mention by the way this extraordinary instance of God's kindness.

Remember, he says, what Balak devised, that is, how crafty was his counsel: for the verb yph, iots, is to be taken here in a bad sense, and is very emphatical; as though the Prophet had said, that there was more danger in this fraud than in all the violence of enemies; for Balak could not have done so much harm, had he prepared a great army against the Israelites, as by hiring a Prophet to curse the people. For certain it is, that though Balaam was an impostor and full of deceits, as it is probable that he was a man given to profane superstitions, he was yet endued with the gift of prophecy. This was the case no doubt; and we know that God has often so distributed the gifts of his Spirit, that he has honored with the prophetic office even the ungodly and unbelieving: for it was a special gift, distinct from the grace of regeneration. Balaam then was a Prophet. Now when Balak saw that he was unequal in power to oppose the people, he thought of this expedient — to get some Prophet to interpose for the purpose of exciting the wrath of God against the people. This is the reason why it is here said, Remember what Balak consulted against thee; that is, "Thou were then in the greatest danger, when a Prophet came, hired for the purpose, that he might in God's name pronounce on thee a curse."

It may be asked, Whether Balaam could really curse the people of Israel? The answer is easy: the question here is not what might have been the effect, without God's permission; but Micah here regards only the office with which Balaam was honored and endued. As then he was God's Prophet, he could have cursed the people, had not God prevented him. And no doubt Balak was wise enough to know, that the Israelites could not be resisted by human power, and that, therefore, nothing remained for him but the interposition of God; and as he could not bring down God from heaven, he sent for a Prophet. God puts his own power in his word, — as God's word resided in Balaam, and as he was, as it were, its depositary, it was no wonder that Balak thought that he would become the conqueror of the people of Israel, provided they were cursed by Balaam's mouth; for this would have been as it were, the announcement of God's wrath.

He now subjoins, And what Balaam, the son of Beor, answered him. There is here shown, on the one hand, a danger, because Balaam was craftier than all the other enemies of the people, for he could have done more by his artifice than if he had armed against them the whole world: here then was the danger. But, on the other hand, we know what he answered; and it is certain that the answer of Balaam did not proceed from himself, but, on the contrary, from the Spirit of God. As Balaam spoke by the secret influence of the Spirit, contrary to the wish of his own heart, God thus proved that he was present at that very time, when the safety of the people was endangered. Think, then, or remember, what Balaam answered; as though he said, — "Balaam was very nigh cursing thee, for his mouth was opened: for he had sold himself to an ungodly king, and nothing could have pleased him more than to have poured forth many anathemas and many curses: but he was constrained to bless your fathers. What did this mean? Did not the wonderful favor of God shine forth in this instance?" We now perceive the Prophet's design, and what a large meaning there is in these words.

He afterwards adds generally, From Shittim even to Gilgal. This is not connected with the last clause; for Balaam did not follow the people from Shittim to Gilgal; but a verb is to be understood,¹⁴ as though he said, — "Thou knowest what things happened to thee from Shittim to Gilgal, from the beginning to the end; at the time when thou didst enter the wilderness, thou hadst begun to provoke the wrath of God." And we know that even in Shittim the Israelites fell away into idolatry; and that defection, in a manner, alienated them from God. Hence God shows here that he, in his goodness and mercy, had contended with the ungodly ways of the people even to Gilgal; that is, "Thou hast never ceased to provoke me." We indeed know that the people continually excited against themselves the displeasure of God, and that their defections were many and various. In short, then the Prophet shows that God had so mercifully dealt with the people, that he had, in a most astonishing manner, overcome their wickedness by his goodness.

He at length subjoins, That thou mayest know the righteousnesses of Jehovah. By righteousnesses he means acts of kindness, as the sense of the word is in many other passages: for the righteousness of God is often taken not only for uprightness, but also for the faithfulness and truth which he manifests towards his people. It betokens therefore the relation between God and his Church, whenever the word, righteousness, is to be understood in this sense. That thou mayest then know the righteousnesses of Jehovah; that is, that experience itself may prove to thee how faithful, how beneficent, how merciful has God ever been towards your race.¹⁵ Since then the righteousness of God was conspicuous, the people must surely have been mute, and had nothing for which they could justly expostulate with God: what remained, but that their extreme impiety, fully detected before heaven and earth and all the elements, exposed them to his judgment? It now follows —

6. Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?

6. In quo occurram Jehovae? Incurvabo me coram Deo excelso? Occurramne ei in holocaustis? In vitulis anniculis?

7. Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?

7. An complacitum erit Jehovae in millibus arietum? In decem millibus vallium olei (vel, pinguedinis?) An dabo primogenitum peccatum meum (hoc est, piaculum peccati mei? Fructum ventris mei, piaculum sceleris animae mea?

8. He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

8. Indicavit tibi, homo, quid bonum; et quid Jehova quaerit abs te nisi facere judicium et deligere clementiam (vel, bonitatem,) et humiliari ut ambules cum Deo tuo.

The Prophet now inquires, as in the name of the people, what was necessary to be done: and he takes these two principles as granted, — that the people were without any excuse, and were forced to confess their sin, — and that God had hitherto contended with them for no other end and with no other design, but to restore the people to the right way; for if his purpose had only been to condemn the people for their wickedness, there would have been no need of these questions. But the Prophet shows what has been often stated before, — that whenever God chides his people, he opens to them the door of hope as to their salvation, provided those who have sinned repent. As this then must have been well known to all the Jews, the Prophet here asks, as with their mouth, what was to be done.

He thus introduces them as inquiring, With what shall I approach Jehovah, and bow down before the high God?¹⁶

Shall I approach him with burnt-offerings,¹⁷ with calves of a year old? But at the same time there is no doubt, but that he indirectly refers to that foolish notion, by which men for the most part deceive themselves; for when they are proved guilty, they indeed know that there is no remedy for them, except they reconcile themselves to God: but yet they pretend by circuitous courses to approach God, while they desire to be ever far away from him. This dissimulation has always prevailed in the world, and it now prevails: they see that they whom God convicts and their own conscience condemns, cannot rest in safety. Hence they wish to discharge their duty towards God as a matter of necessity; but at the same time they seek some fictitious modes of reconciliation, as though it were enough to flatter God, as though he could be pacified like a child with some frivolous trifles. The Prophet therefore detects this wickedness, which had ever been too prevalent among them; as though he said, — "I see what ye are about to say; for there is no need of contending longer; as ye have nothing to object to God, and he has things innumerable to allege against you: ye are then more than condemned; but yet ye will perhaps say what has been usually alleged by you and always by hypocrites, even this, — We wish to be reconciled to God, and we confess our faults and seek pardon; let God in the meantime show himself ready to be reconciled to us, while we offer to him sacrifices.'" There is then no doubt, but that the Prophet derided this folly, which has ever prevailed in the hearts of men: they ever think that God can be pacified by outward rites and frivolous performances.

He afterwards adds, He has proclaimed to thee what is good. The Prophet reproves the hypocrisy by which the Jews willfully deceived themselves, as though he said, — "Ye indeed pretend some concern for religion when ye approach God in prayer; but this your religion is nothing; it is nothing else than shamelessly to dissemble; for ye sin not either through ignorance or misconception, but ye treat God with mockery." — How so? "Because the Law teaches you with sufficient clearness what God requires from you; does it not plainly enough show you what is true reconciliation? But ye close your eyes to the teaching of the Law, and in the meantime pretend ignorance. This is extremely childish. God has already proclaimed what is good, even to do judgment, to love kindness and to walk humbly with God." We now perceive the design of the Prophet.

As then he says here, With what shall I appear before God? we must bear in mind, that as soon as God condescends to enter into trial with men, the cause is decided; for it is no doubtful contention. When men litigate one with another, there is no cause so good but what an opposite party can darken by sophistries. But the Prophet intimates that men lose all their labor by evasions, when God summons them to a trial. This is one thing. He also shows what deep roots hypocrisy has in the hearts of all, for they ever deceive themselves and try to deceive God. How comes it that men, proved guilty, do not immediately and in the right way retake themselves to God, but that they ever seek windings? How is this? It is not because they have any doubt about what is right except they willfully deceive themselves, but because they dissemble and willfully seek the subterfuges of error. It hence appears that men perversely go astray when ever they repent not as they ought, and bring not to God a real integrity of heart. And hence it also appears that the whole world which continues in its superstitions is without excuse. For if we scrutinize the intentions of men, it will at length come to this, — that men carefully and anxiously seek various superstitions, because they are unwilling to come before God and to devote themselves to him, without some dissembling and hypocrisy. Since it is so, certain it is, that all who desire to pacify God with their own ceremonies and other trifles cannot by any pretext escape. What is said here is at the same time strictly addressed to the Jews, who had been instructed in the teaching of the Law: and such are the Papists of this day; though they spread forth specious pretenses to excuse their ignorance, they may yet be refuted by this one fact, — that God has prescribed clearly and distinctly enough what he requires: but they wish to be ignorant of this; hence their error is at all times wilful. We ought especially to notice this in the words of the Prophet; but I cannot proceed farther now.

Grant, Almighty God, that as thou hast made known to us thy Law, and hast also added thy Gospel, in which thou callest us to thy service, and also invites us with all kindness to partake of thy grace, — O grant, that we may not be deaf, either to thy command or to the promises of thy mercy, but render ourselves in both instances submissive to thee and so learn to devote all our faculties to thee, that we may in truth avow that a rule of a holy and religious life has been delivered to us in thy law, and that we may also firmly adhere to thy promises, lest through any of the allurements of the world, or through the flatteries and crafts of Satan thou shouldest suffer our minds to be drawn away from that love which thou hast once manifested to us in thine only-begotten Son and in which thou daily confirmest us by the teaching of the Gospel, until we at length shall come to the full enjoyment of this love in that celestial inheritance, which has been purchased for us by the blood of thy only Son. Amen.