Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin (continued)
MINOR PROPHETS
We must now understand that at the time our Prophet delivered this discourse, Isaiah had used the very same words, (Isaiah 2:4:) and it is probable that Micah was a disciple of Isaiah. They, however, exercised at the same time the Prophetic ofÏce, though Isaiah was the oldest. But Micah was not ashamed to follow Isaiah and to borrow his words; for he was not given to self ostentation, as though he would not adduce any thing but what was his own; but he designedly adopted the expressions of Isaiah, and related verbally what he had said, to show that there was a perfect agreement between him and that illustrious minister of God, that his doctrine might obtain more credit. We hence see how great was the simplicity of our Prophet, and that he did not regard what malevolent and perverse men might say: ``What! he only repeats the words of another.'' Such a calumny he wholly disregarded; and he thought it enough to show that he faithfully declared what God had commanded.
Though we have not the {,}עד{ }רחיקod rechuk, in Isaiah, yet the meaning is the same: in all other things they agree. It now follows---
Micah 4:4
4. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it
4. Et sedebunt (hoc est, quiescent, vel, quieti habitabunt) quisque sub vite sua et sub ficn sua; et nemo erit qui exterreat; quia os Jehovae exercituum loquutum est.
Micah goes on here with the same subject, --- that when the minds of men shall be disposed to acts of kindness, every one shall enjoy God's blessing without being disturbed. There seems indeed to be two things here included, --- that acts of hostility shall cease, --- and that real happiness cannot exist among men, except Christ rules among them by the doctrine of his Gospel. And the same thing the prophets teach elsewhere, that is, that every one shall live without fear; and this they do, in order to show that men ever live in a miserable dread, except when they are safe under the protection of God. It is the same thing as though the Prophet had said, that the life of men is most miserable, where the doctrine of the Gospel is not had, inasmuch as when they are disturbed by continual disquietude, every one fears for himself, every one suffers constant terrors. There is nothing more miserable than such a state of things, for peace is the chief good.
We now then understand the meaning of the Prophet to be, --- that under the reign of Christ the faithful shall enjoy true and full happiness, as they shall be exempt from trembling and fear; hence he names the vine and the fig-tree. He might have said, ``Every one shall live securely at home;'' but he says, Every one shall rest under his own fig-tree and under his own vine; that is, though exposed to thieves, he shall yet fear no violence, no injury; for those who were thieves shall observe what is just and right; those who were bloody shall study to do good. Hence when no one closes the door of his house, yea, when he goes out into the fields and sleeps in the open air; he will still be safe and secure. We now then see why the Prophet mentions here the fig-tree and the vine, rather than the dwelling-house.
And there will be no one to terrify them. What the Prophet designed to express is here more clearly specified, --- that there would be no danger, and that there would therefore be no need of hiding-places or of any defenses. Why? Because the very