Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin (continued)
JOHN CALVIN
and it is this, --- that they were to be deprived of any answer, so that their want of knowledge might be easily perceived even by the most ignorant: for false teachers, though they possess nothing certain, yet deceive the simple with disguises, and render plausible their absurdities, that they may seem to be the interpreters of God; and they further add great confidence: and then the stupidity of the people concedes to them such great power, according to what is said by Jeremiah 5 where he says that the priests received gifts and that for gifts the Prophets divined, and that the people loved such deprivations. But Micah declares here that such delusions would no longer be allowed, for God would dissipate them. It will then be made evident, that you have no answer from God; that is, ``All will perceive that you are void and destitute of every celestial truth, and that you were formerly but gross cheats, when ye passed yourselves as God's servants, though you had no ground for doing so.''
We now perceive what the Prophet means. But this punishment might have then contributed to the benefit of the people: for as it is a cause of ruin to the world, when there is no difference made between light and darkness; so when the baseness of those is discovered, who abuse God's name and adulterate his pure truth, there is then a door open to repentance. Rightly then is this combination addressed to false prophets. It now follows ---
Micah 3:8
8. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin.
8. Atqui vere ego repletus sum virtute a Spiritu Jehovae, et judicio, et fortitudine, ad annuntiandum Jacob scelus suum, et Israeli peccatum suum.
Here Micah, in a courageous spirit, stands up alone against all the false teachers even when he saw that they were a large number, and that they appealed to their number, according to their usual practice, as their shield. Hence he says, I am filled with power by the Spirit of Jehovah 180 This confidence is what all God's servants should possess, that they may not succumb to the empty and vain boastings of those who subvert the whole order of the Church. Whenever then, God permits his pure truth to be corrupted by false teachers, and them to be popular among those high in honor, as well as the multitude, let this striking example be remembered by us, lest we be discouraged, lest the firmness and invincible power of the Holy Spirit be weakened in our hearts, but that we may proceed in the course of our calling, and learn to oppose the name of God to all the deceptions of men, if indeed we are convinced that our service is approved by him, as being faithful. Since, then, Micah says, that he was filled with power, he no doubt stood, as it were, in the presence of the whole people, and alone pitched his camp against the whole multitude; for there were then false teachers going about every where, as the devil sows always seed enough, whenever God lets loose the reins. Though then their number was not small, yet Micah hesitated not to go forth among them: I, he says; there is stress
180Jerome renders "the Spirit of Jehovah" in the genitive case, which in meaning amounts to the same thing; but Newcome puts the words in apposition with "power." The {{אתbefore Spirit seems to betoken a difference in its connection with ``filled.'' It appears to be here a preposition, ab, by. The ``power,'' ,{}כח is the {δυναμις} of the New Testament; and ``judgment,'' ,{}משפטis discernment or discrimination; and ``might'' or courage, ,{}גבורהis ``an intrepid firmness of mind,'' as Marckius observes, ``against all opposing evils and hindrances.'' --- Ed.
MINOR PROPHETS
to be laid on the pronoun {,}אנכיanki, --- Ye despise me, being one man, and ye despise a few men; ye may think that I alone serve the Lord; but I am a match for a thousand, yea, for an innumerable multitude; for God is on my side, and he approves of my ministry as it is. from him, nor do I bring any thing to you but what he has commanded: It is then I.
He further expresses a fuller confidence by using the word {,}אולםaulam 181 ; Verily, he says, I am filled with power. This ``verily'' or truly is opposed to those lofty boastings by which the false prophets were ever wont to attain a name and honor among the people. But Micah intimates that all that they uttered was only evanescent: ``Ye are,'' he says, ``wonderful prophets; nay, ye are superior to the angels, if you are to be believed; but show that you are so in reality; let there be some proof by which your calling can be confirmed. There is no proof. It then follows, that ye are only men of wind, and not really spiritual: but there is really in me what ye boast of with your mouths.'' And he says, that he was filled, that he might not be thought one of the common sort: and Micah no doubt shows here, on account of the necessity of the occasion, that he was not supplied with ordinary or usual power; for, according as God employs the labors of his servants, so is he present with them, and furnishes them with suitable protection. When any one is not exercised with great difÏculties in discharging his ofÏce of teaching, a common measure of the Spirit is only necessary for the performance of his duties; but when any one is drawn into arduous and difÏcult struggles, he is at the same time especially strengthened by the Lord: and we see daily examples of this; for many simple men, who have never been trained up in learning, have yet been so endued by the celestial Spirit, when they came to great trials, that they have closed the mouths of great doctors, who seemed to understand all oracles. By such evidences God openly proves at this day, that he is the same now as when he formerly endued his servant Micah with a power so rare and so extraordinary. This then is the reason why he says, that he was filled with power.
He afterwards adds, By the Spirit of Jehovah Here the Prophet casts aside every suspicious token of arrogance; lest he should seem to claim anything as his own, he says, that this power was conferred on him from above: and this circumstance ought to be particularly noticed. Though Micah rightly and justly claimed to himself the name of a teacher, he yet had nothing different from others before the world; for all his opponents discharged the same ofÏce, and obtained the same honor: the ofÏce was common to both parties. Micah was either alone, or connected with Isaiah and a few others. Since then he here dares to set up himself, we see that his call alone must be regarded; for we know how great is the propensity of Satan to oppose the kingdom of Christ, and also how proud and fierce are false teachers. Since then the rage of Satan is well known and the presumption of false teachers, there is no reason why the faithful should make much of mere naked titles: and when they, who lived at that time, declared, as Papists do at this day, that they had no discrimination nor judgment to know, whether of them ought to have been deemed impostors or 181Marckius renders it the same, verè, and says, that it is of the same import with Amen, Amen, so often used by our Savior. Truly is adopted by Newcome and Henderson. — Ed.
JOHN CALVIN
the ministers of God, inasmuch as Micah was alone and they were many, and also that the others were prophets that at least they had the name and repute of being so, --- what was to be done? This was the reason why I have said that this circumstance was worthy of special notice, --- that though their vocation was common, yet as they had acted perfidiously, and Micah alone, or with few others, had faithfully performed what the Lord had commanded, he alone is to be deemed a Prophet and a teacher: in short, there is no reason for false prophets to set up against us a mere coveting, when they cannot prove that they are endued with the Spirit of God. Whosoever then desires to be deemed a servant of God, and a teacher in his Church, must have this seal which Micah here adduces; he must be endued with the Spirit of God; honor then will be given to God. But if any one brings nothing but the name, we see how vain before God it is.
He afterwards subjoins With judgment and courage. (fortitudine) By judgment, I have no doubt, he understands discernment, as this is also the common meaning of the word. He then adds courage These two things are especially necessary for all ministers of the word, --- that is, to excel in wisdom, to understand what is true and right, and to be also endued with inflexible firmness, by which they may overcome both Satan and the whole world, and never turn aside from their course, though the devil may in all ways assail them. We hence see what these two words import. He had put {,}כחkech, first, power; but now he mentions {,}גבורהgebure, courage or magnanimity. By the term, power, he meant generally all the endowments, with which all who take upon them the ofÏce of teaching ought to be adorned. This qualification is then first required, and it is a general one: but Micah divides this power of the prophets into two kinds, even into wisdom or judgment, and into courage; and he did this, that they might understand what God intended: Let them excel in doctrine; and then that they may be confirmed, let them not yield to any gales that may blow, nor be overcome by threats and terrors; let them not bend here and there to please the world; in a word, let them not succumb to any corruptions: it is therefore necessary to add courage to judgment.
He then adds, To declare to Jacob his wickedness, 182 and to Israel his sin. We here see that the Prophet did not hunt for the favor of the people. Had he courted their approbation, he must have soothed with flatteries those who sought flatteries; and were already seized with such hatred and malignant feelings, that they had rejected
Micah. He must then have spoken softly to them, to please them; but this he did not do. ``On the one hand,'' he says, ``these men sell to you their blessings and deceive you with the hope of peace; and, on the other, they denounce war, except their voracity is satisfied; and thus it is that they please you; for so ye wish, and ye seek such teachers as will promise you wine and strong drink: but I am sent to you for another purpose; for the Lord has not deposited flatteries with me, such as may 182Scelus, {;{פשעit means defection, apostacy, rebellion, a willful transgression, and a proud contempt of divine law and institutions; it is {ανομια} --- lawlessness, as it is sometimes rendered by the Septuagint. But ``sin,'' ,{}חטאהis a deviation from what is right through delusion, mistaken views, error, ignorance, or infirmity. The first included idolatry and gross acts of imposture and oppression; the second, the superstition of the people, and their common vices. Muis, as quoted by Leigh, says that {}פשע is ``defection from God or rebellion, and prevarication towards God,'' --- defectio à Deo seu rebellio, ac praevaricatio in Deum
And he quotes also Mollerius as describing {}חטאהas including not only sins of error, ignorance, and infirmity, but also those of omission, --- Ea potissimum peccata significat, quae vel errore, vel per ignorantiam, vel per infirmitatem carnis, committuntur; item peccata omissionis --- Ed.