Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin
MINOR PROPHETS
stood, we ought to retain the former, it being more easy and flowing. There is nothing strained in the view, that the Prophet derides the foolish arrogance of the people, who thought that they were sheltered by this privilege, that they were the holy seed of Abraham. The Prophet answers that this titular superiority did not deprive God of his right, and prevent him to exercise his power by the Spirit. ``O thou then who art called the house of Jacob; but only as far as the title goes: the Spirit of God is not reduced to straits. But if thou boastest thyself to be the peculiar people of God, are these thy works the works of God? Does thy life correspond with what he requires?
There is no wonder then that God chastises you so severely by his word, for there is not in you the spirit of docility, which allows the exercise of his kindness.'' 161
But though the Prophet here upbraids the ancient people with ingratitude, yet this truth is especially useful to us, which God declares, when he says that his word is good and sweet to all the godly. Let us then learn to become submissive to God, and then he will convey to us by his word nothing but sweetness, nothing but delights; we shall then find nothing more desirable than to be fed by this spiritual food; and it will ever be a real joy to us, whenever the Lord will open his mouth to teach us. But when at any time the word of the Lord goads and wounds, and thus exasperates us, let us know that it is through our own fault. It follows ---
Micah 2:8
8. Even of late my people is risen up as an enemy: ye pull off the robe with the garment from them that pass by securely as men averse from war.
8. Et qui antehac populus meus, quasi in hostem surrexit ex adverso; vestem decoris (alii vertunt, pallium et tunicam; sed nulla est copula, et {}אדרsignificat decorem, ideo possumus vertere vestem decoris) praedati estis a transeuntibus cum fiducia, perinde ac si reverterentur a praelio.
As the words of the Prophet are concise, they contain some obscurity. Hence interpreters differ. First, as to the word {,}אתמילatmul, some think it to be one word, others divide it into {,}אתat and {,}מולmul, which means, over against, opposite; and they regard it of the same import with {,}ממולwhich immediately follows. But as the repetition would be frigid, the Prophet no doubt intended that it should be taken here in its proper sense, and its meaning is yesterday. But this time is not strictly taken by the Hebrews, for they take yesterday as meaning the past time, even when many years have elapsed. I have therefore rendered it formerly, which suits this place. There is also another difference as to the sense of the text, for some think that this {,}אתמולatmul, is to be joined to the verb {,}קומםkumum; but it is rather to be connected with the word {,}עמיomi, My people formerly There is another diversity, that is, as to the term {,}אויבavib, for some apply it to God, and others to the people; that they rose up or stood one against another. For this verb is 161Newcome, adopting {,{האמרas found in four MSS., renders the first part of the verse as the language of the people, though not in the sense of those referred to by Calvin. His version is as follows: --- Doth the house of Israel [Jacob] say, ``Is the Spirit of Jehovah straightened? Are these his doings?'' ``Straightened,'' i.e., confined to a few, such as Micah. And by ``doings,'' he means the judgments before announced. Henderson regards the ``doings,'' or, as he renders them, ``operations,'' in the same light, though he views the words as spoken by the Prophet, and renders the first line thus, --- What language, O house of Jacob!
The first word, ,{}האמורas it is in our text, is viewed by Henderson, as well as by Marckius, as a passive participle, signifying what is said or spoken, and the {}הprefixed is considered as a note of exclamation. But the objection made to our common version is not valid, that {}אמרin Niphael, when it means being called or named, has uniformly an {}לafter it, for we have an instance to the contrary in Jeremiah 7:32, {}יאמר{, }התפח{ }עוד-{`` }ולאand it shall no more be called Tophet.'' --- Ed.
JOHN CALVIN
explained in two ways: some view it as a verb neuter, They stand against the enemy; and others render it, They rise up against the enemy; and this second meaning is most approved, and harmonizes best with the context.
I will now refer to what I consider to be the real meaning. The Prophet, in the first place, says, that the people were formerly under the power and government of God, but that now they were become wholly alienated from him. Formerly, then, it was my people, as though God now renounced all friendship with them. ``I have hitherto owned you as my people, but hereafter I shall have nothing to do with you, for the whole authority of my word is by you entirely abolished; ye have violated your faith: in short, as you have destroyed my covenant, ye have ceased to be my people; for whatever favor I have conferred on you, you have deprived yourselves of it by your wickedness; and though I have adopted you, yet your wickedness now strips you of this privilege.'' This is one thing.
It then follows, They have risen up as against an enemy. I consider a note of likeness to be here understood. The Prophet says simply, Against an enemy have they risen up; but I regard the meaning to be, that they had risen up as against an enemy; that is that they had made God, their best father, their enemy, inasmuch as they had by their crimes provoked his displeasure. 162 He then confirms this truth by saying, that they practiced robberies among themselves. We indeed know that hypocrites ever hide themselves under their religious rites, and spread them forth as their shield whenever they are reproved. Hence the Prophet says, that they were not to be deemed the people of God for spending their labors on sacrifices, for they were at the same time robbers, and plundered innocent men.
The garment of comeliness, he says, or, the garment and the cloak, (about such words I do not labor much,) they take away from those who pass by securely; 163 that is from all who are peaceable. For when there is a suspicion of war, or when a traveler does any mischief, he rightly deserves to be punished. But the Prophet says here, that they were robbed, who passed by securely as though they were in a safe country. ``When travelers fear nothing, ye strip them of their garments, as though they were returning from war: as they are wont, when war is over, to seize on spoils wherever found, and no one can keep his own; so now, during peace, ye take to yourselves the same liberty, as though all things were exposed to plunder, and ye were in a hostile country, lately the scene of warfare.''
We now then perceive the meaning of the Prophet. He first intimates that the people were now rejected by God, for they had rendered themselves, by their most abandoned life, wholly unworthy of his benefits; and at the same time he reproves their ingratitude that having been the people of God, they choose to make war with 162Newcome gives the same meaning to this part of the line, though another to the former part,— But of old my people hath risen up as an enemy. Henderson's version is the same. The word rendered "of old" means "yesterday," and expresses often past time indefinitely. It is once rendered "of old," Isaiah 30:33; but in other places, "heretofore," "in times past;" but "formerly," or "of late," would be the most suitable expression in this passage. — Ed.
163The literal rendering of these two lines may be given thus:— From off the garment the mantle ye shall strip From those who pass by securely, returning from war. Or the last words, {{`` }מלחמה{, שוביaverters of war,'' may designate people of a peaceable disposition, and ``war'' may be taken for strife or contention; then the rendering would be, ``who turn away from contention.'' Newcome, on the authority of one MS., which has ,{}שביgives this version, ``captives of war,'' which seems unsuitable to this passage. Marckius renders the phrase thus, aversi belli, seu, a bello, ``turning away from war,'' or, ``shy of war.'' This view evidently comports best with the context. --- Ed.