3<\/strong>. among many people<\/em> ] Rather, between many peoples<\/strong>.<\/p>\n rebuke<\/em> ] Rather, be umpire for<\/strong>. How remarkable, the constant reiteration in the prophets of the ultimate extinction of war, to which this passage adds the substitution of arbitration!<\/p>\n they shall beat their swords<\/em> ] In Joe 3:10<\/span> we have the same image reversed. Comp. also Mic 5:9<\/span>, Hos 2:18<\/span>, Zec 9:10<\/span>.<\/p>\n And He shall judge among many people and rebuke strong nations afar off – <\/B>Hitherto, they had walked each in their own ways Isa 53:6<\/span>; now, they sought to be taught in the ways of God. Before, they had been lords of the world; now they should own a Judge higher than themselves. They were no common, but mighty nations, such as had heretofore been the oppressors of Israel. They were to be many, and those mighty, nations. He should , not only command, but rebuke, not weak or petty nations only, but mighty, and those not only near but afar. Mohammed had moral strength through what he stole from the law and the Gospel, and by his owning Christ as the Word of God. He was a heretic, rather than a pagan. Fearful scourge as he was, and as his successors have been, all is now decayed, and no mighty nation is left upon earth, which does not profess the Name of Christ.<\/P> He shall rebuke them – <\/B>For it was an office of the Holy Ghost to reprove the world as to its sin, the righteousness of Christ, the judgment of the prince of this world Joh 16:8-11<\/span>. The Gospel conquered the world, not by compromises or concordants, but by convicting it. It alone could rebuke with power; for it was, like its Author, all-holy. It could rebuke with efficacy; for it was the word of Him who knew what is in man. It could rebuke with awe; for it knew the secrets of eternal Judgment. It could rebuke winningly; for it knew the love of Christ which passeth knowledge Eph 3:19<\/span>. Its martyrs suffered and rebuked their judges; and the world was amazed at the impotence of power and the might of suffering. It rebuked the enthroned idolatry of centuries; it set in rebellion by its rebukes every sinful passion of man, and it subdued them. Tyrants, whom no human power could reach, trembled before its censures. Then only is it powerless, if its corrupted or timid or paralyzed ministers forfeit in themselves the power of rebuke.<\/P> And they shall beat their spears into plowshares – <\/B>All things are made new in Christ. As the inward disquiet of evil men makes them restless, and vents itself toward others in envy, hatred, maliciousness, wrong, so the inward peace whereof He saith, My peace I give unto you, shall, wherever it reacheth, spread out abroad and, by the power of grace, bring to all nations unity, peace, and concord. All, being brought under the one empire of Christ, shall be in harmony, one with the other. As far as in it lies, the Gospel is a Gospel of peace, and makes peace. Christians, as far as they obey Christ, are at peace, both in themselves and with one another. And this is what is here prophesied. The peace follows from His rule. Where He judges and rebukes, there even the mighty beat their swords into plowshares. The universal peace, amid which our Lord was born in the flesh, the first which there had been since the foundation of the Roman empire, was, in Gods Providence, a fruit of His kingdom.<\/P> It was no chance coincidence, since nothing is by chance. God willed that they should be contemporaneous. It was fitting that the world should be still, when its Lord, the Prince of peace, was born in it. That outward cessation of public strife, though but for a brief time, was an image how His peace spread backward as well as forward, and of the peace which through Him, our Peace, was dawning on the world. : First, according to the letter, before That Child was born to us, on whose shoulder the government is Isa. 1<\/span>, the whole world was full of blood; people fought against people, kings against kings, nations against nations. Lastly, the Roman state itself was torn by civil wars, in whose battles all kingdoms shed blood. But after that, at the time of the Empire of Christ, Rome gained an undivided empire, the world was laid open to the journeys of Apostles, and the gates of cities were open to them, and, for the preaching of the One God, one single empire was formed.<\/P> It may too be understood as an image, that, on receiving the faith of Christ, anger and unrestrained revilings were laid aside, so that each putteth his hand to the plow and looketh not back, and, breaking in pieces the shafts of contumelies, seeketh to reap spiritual fruit, so that, others laboriing, we enter into their labors; and of us it is said, They shall come with joy, bringing their sheaves Psa 126:6<\/span>. Now no one fighteth; for we read Blessed are the peacemakers Mat 5:9<\/span>; no one learneth to strive, to the subverting of the hearers 2Ti 2:14<\/span>. And every one shall rest under his vine, so as to press out that Wine which gladdeneth the heart of man Psa 104:15<\/span>, under that Vine, whereof the Father is the Husbandman Joh 15:1<\/span>; and under his fig tree, gathering the sweet fruits of the Holy Spirit love, joy, peace, and the rest Gal 5:22<\/span>.<\/P> The fathers had indeed a joy, which we have not, that wars were not between Christians; for although just wars are lawful, war cannot be on both sides just; very few wars have not, on both sides, what is against the spirit of the Gospel. For, except where there is exceeding wickedness on one side, or peril of further evil, the words of our Lord would hold good, in public as in private, I say unto you, that ye resist not evil Mat 5:39<\/span>.<\/P> This prophecy then is fulfilled:<\/P> (1) in the character of the Gospel. Ribera: The law of the Gospel worketh and preserveth peace. For it plucketh up altogether the roots of all war, avarice, ambition, injustice, wrath. Then, it teacheth to bear injuries, and, so far from requiting them, willeth that we be prepared to receive fresh wrongs. He saith, If anyone smite thee on the right cheek, turn to him the other also … Mat 5:39-42<\/span>. I say unto you, Love your enemies … Mat 5:44-48<\/span>. For neither did the old law give these counsels, nor did it explain so clearly the precept implied in them, nor had it that wonderful and most efficacious example of the and love of Christ, nor did it supply whereby peace could be preserved; whereas now the first fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness.<\/P> (2) The prophecy has been fulfilled within and without, among individuals or bodies of men, in body or mind, in temper or in deed, as far as the Gospel has prevailed. The multitude of them that believed were of one heart and of one mind Act 4:32<\/span>; one, through One indwelling Spirit; one, though a great multitude, through one bond of love. : See how these Christians love one another; see how ready they are to die for one another, was, in the third century, a pagan proverb as to Christian love. : They love one another, almost before they know one another. : Their first lawgiver has persuaded them that they are all brethren. We (which grieves you,) the Christian answered , so love one another, because we know not how to hate. We call ourselves brethren which you take ill, as men who have one Father, God, and are sharers in one faith, in one hope, coheirs.<\/P> For centuries too, there was, for the most part, public peace of Christians among themselves. Christian soldiers fought only, as constrained by the civil law, or against Barbarian invaders, to defend life, wife, children, not for ambition, anger, or pride. Christians could then appeal, in fulfillment of the prophecy, to this outward, the fruit of the inward, peace. We, says an early martyr, , who formerly stained ourselves with mutual slaughter, not only do not wage war with foes, but even, in order not to lie and deceive those who consume us, willingly professing Christ, meet death. From the coming of the Lord, says another martyr, . the New Testament, reconciling unto peace, and a life-giving law, went forth into all lands. If then another law and word, going forth from Jerusalem, produced such peace among the nations which received it, and thereby reproved much people of want of wisdom, then it would follow that the prophets spake of some other. But if the law of liberty, that is, the law of God preached by the Apostles, which went forth out of Jerusalem to all the world, worked such a transformation, that swords and spears of war He wrought into plow-shares and pruning-hooks, instruments of peace, and now men know not how to fight, but, when smitten, yield the other cheek, then the prophets spake of no other, but of Him who brought it to pass. Even from this, says Tertullian , you may know that Christ was promised, not as one mighty in war, but as a peace-bringer. Either deny that these things were prophesied, since they are plain to see; or, since they are written, deny that they are fulfilled. But if thou mayest deny neither, thou must own that they are fulfilled in Him, of whom they are prophesied. Of old , says Athanasius, Greeks and Barbarians, being idolaters, warred with one another, and were fierce toward those akin. For through their implacable warfare no one might pass land or sea, unarmed. Their whole life was passed in arms; the sword was to them for staff and stay. They worshiped idols, sacrificed to demons, and yet from their reverence for idols they could gain no help to correct their minds. But when they passed into the school of Christ, then, of a truth, pricked in mind, they wondrously laid aside their savage slaughters, and now think no more of things of war; for now all peace and friendship are alone their minds delight. who then did this, who blended in peace those who hated one another, save the Beloved Son of the Father, the common Saviour of all, Christ Jesus, who, through His love, endured all things for our salvation?<\/P> For of old too, the peace which should hold sway from Him was prophesied, they shall beat their swords into plowshares. Nor is this incredible, since now too, the Barbarians with innate savageness, while they yet sacrifice to their idols, are mad with one another, and cannot for one hour part with their swords. But when they have received the teaching of Christ, immediately forever they turn to husbandry; and, in lieu of arming their hands with swords, stretch them out to prayer. And altogether, instead of warring with one another, they arm themselves against the devil and demons, warring against them with modesty and virtue of soul. This is a token of the Godhead of the Saviour. For what men could not learn among idols, this they have learned from Him. Christs disciples, having no war with one another, array themselves against demons by their life and deeds of virtue, chase them and mock their captain the devil, chaste in youth, enduring in temptation, strong in toils, tranquil when insulted, unconcerned when despoiled.<\/P> And yet later, Chrysostom says , Before the Coming of Christ, all men armed themselves and no one was exempt from this service, and cities fought with cities, and everywhere were men trained to war. But now most of the world is in peace; all engage in mechanical art or agriculture or commerce, and few are employed in military service for all. And of this too the occasion would cease, if we acted as we ought and did not need to be reminded by afflictions. : After the Sun of righteousness dawned, so far are all cities and nations from living in such perils, that they know not even how to take in hand any affairs of war. – Or if there be still any war, it is far off at the extremity of the Roman Empire, not in each city and country, as heretofore. For then, in any one nation, there were countless seditions and multiform wars. But now the whole earth which the sun surveys from the Tigris to the British isles, and therewith Lybia too and Egypt and Palestine, yea, all beneath the Roman rule, – ye know how all enjoy complete security, and learn of war only by hearsay.<\/P> Cyril (on Isa. 2<\/span> and here) and Theodoret (on Isa. 2<\/span> and here) carry on this account into the fifth century after our Lords Coming. Christians then during those four centuries could point to a present fulfillment of prophecy, when we, for our sins, can only speak of the past Isa 59:1-2<\/span>. The Lords hand is not shortened, that it cannot save: neither His ear heavy, that it cannot hear; but our iniquities have separated between us, and our God, and our sins have hid His Face from us, that He will not hear. Those first Christians could urge against the Jews the fulfillment of their prophecies herein, where the Jews can now urge upon us their seeming non-fulfillment; : In the time of King Messiah, after the wars of Gog and Magog, there shall be peace and tranquillity in all the world, and the sons of men shall have no need of weapons, but these promises were not fulfilled.<\/P> The prophecy is fulfilled, in that the Gospel is a Gospel of peace and makes peace. Christians, as far as they obey Christ, are at peace both in themselves and with one another. The promises of God are perfect on His part: He is faithful to them. But He so wills to be freely loved by His intelligent creatures whom He formed for His love, that He does not force our free-agency. We can fall short of His promises, if we will. To those only who will it, the Gospel brings peace, stilling the passions, quelling disputes, banishing contentions, removing errors, calming concupiscence, soothing and repressing anger, in individuals, nations, the Church; giving oneness of belief, harmony of soul, contentment with our own, love of others as ourselves; so that whatever is contrary to this has its origin in something which is not of Christ nor of His Gospel.<\/P> <\/p>\n Verse 3<\/span>. See Clarke on Mic 4:1<\/span>.<\/P> <\/p>\n And he; God, by those governors, high priests, and prophets (taking his word for their rule) set up of God, types and servants of the Messiah, who in due time and in a fuller accomplishment of this prophecy shall by himself, during the days of his dwelling in flesh, and by his Spirit, and word, and officers he hath appointed, unto the end of the world. <\/P> Judge; rule persons, determine controversies, appoint ordinances, enlighten minds, convince sinners, and convert them, as Psa 2:8<\/span>. <\/P> Among many people; as the knowledge of God, and the worship of God, after the restitution of the captivity, was somewhat more extended by the coming in of many proselytes, as is noted Mic 4:1<\/span>,2<\/span>, and this as a type prefiguring the largeness of the kingdom of the Messiah or the gospel church, so when Christ set up his visible kingdom, and commissioned his apostles, it was to teach all nations, Mat 28:18<\/span>,19<\/span>. <\/P> Rebuke strong nations afar off; by the captive Jews he did convince some of those mighty nations among whom the Jews did live seventy years; and though they were far off from God, his law, his temple, and true worship, he brought them over, they were made proselytes to the true God; so now much more is this fulfilled in the turning the mighty nations, the Roman empire and many other nations, from dumb idols to serve the living and true God, and to wait for his Son from heaven, 2Th 1:9<\/span>,10<\/span>. <\/P> They shall beat their swords into ploughshares, and their spears into pruning-hooks; all that do heartily embrace the gospel shall be of a peaceable disposition both in their private and public capacities, and shall, as much as in them is, follow peace with all men. They shall gladly see wars cease, and turn their weapons of war and slaughter into instruments of husbandry, Isa 2:4<\/span>. <\/P> Nation shall not lift up a sword against nation; those which receive and obey the gospel shall not, unless necessitated to it, enter into a course of war and bloodshed. <\/P> Neither shall they learn war any more, to make it the employment of their life for their maintenance, or the chosen way to riches and honour. <\/P> <\/p>\n 3. rebuke<\/B>convict of sin(Joh 16:8<\/span>; Joh 16:9<\/span>);and subdue with judgments (Psa 2:5<\/span>;Psa 2:9<\/span>; Psa 110:5<\/span>;Psa 110:6<\/span>; Rev 2:27<\/span>;Rev 12:5<\/span>). <\/P> many people . . . strongnations afar off<\/B>In Isa 2:4<\/span>it is “the nations . . . many people.”<\/P><\/p>\n And he shall judge among many people, and rebuke strong nations afar off<\/strong>,…. That are in the most distant parts of the world; not only the isles afar off, but the remotest parts of the continent, the American nations found out since. In Isa 2:4<\/span>, it is, “and he shall judge among the nations, and shall rebuke many people”; that is, the King Messiah, as Aben Ezra, Kimchi, and Ben Melech. Some render it, “it shall judge”, c. and interpret it either of the Church, the mountain of the Lord’s house or of the word and doctrine of the Lord; or of the Lord in the church, by the ministry of the word, The phrase, “afar off”, is not in Isa 2:4<\/span>; which the Targum interprets “for ever”, and the “strong nations” of strong kings; signifying that the kingdom of Christ should not only be to the ends or the earth, but should endure for ever, unto distant time, even till it shall be no more; as well as shall reach to distant lands, as to situation, and to the Gentiles afar off, as to state and condition; see Eph 2:14<\/span>;<\/p>\n and they shall beat their swords into plough shares, and their spears into pruning hooks; nation shall not lift up a sword against nation<\/strong>,<\/p>\n neither shall they learn war any more<\/strong>; which as yet has never been fulfilled; but will be the case when Christ’s kingdom appears in its glory, and the kingdoms of this world become his, and all the enemies of the church are destroyed; [See comments on Isa 2:4]<\/span>. These words are by the Jews o applied to the days of the Messiah.<\/p>\n o T. Bab. Sabbat, fol. 63. 1.<\/p>\n The Prophet here describes the fruit of Divine truth, — that God would restore all nations to such gentleness, that they would study to cultivate fraternal peace among themselves, and that all would consult the good of others, having laid aside every desire for doing harm. As then he has lately showed, that the Church of God could not be otherwise formed than by the Word, and that the legitimate worship of God cannot be set up and continued, except where God is honored with the obedience of faith; so now he shows that Divine truth produces this effect, — that they, who before lived in enmity towards one another and burned with the lust of doing harm, being full of cruelty and avarice, will now, having their disposition changed, devote themselves wholly to acts of kindness. But, before the Prophet comes to this subject, he says, — <\/p>\n He will judge (122) among many people, and will reprove strong nations. The word judge, in Hebrew, means the same as to rule or govern. It is certain that God is spoken of here: it is then the same as though the Prophet had said that though the nations had not hitherto obeyed God, they would now own him as king and submit to his government. God has indeed ever governed the world by his hidden providence, as he does still govern it: for how much soever the devil and the ungodly may rage; nay, how ever much they may boil with unbridled fury, there is no doubt but that God restrains and checks their madness by his hidden bridle. But the Scripture speaks of God’s kingdom in two respects. God does indeed govern the devil and all the wicked, but not by his word, nor by the sanctifying power of his Spirit: it is so done, that they obey God, not willingly, but against their will. The peculiar government of God is that of his Church only, where, by his word and Spirit, He bends the hearts of men to obedience, so that they follow him voluntarily and willingly, being taught inwardly and outwardly, — inwardly by the influence of the Spirit, — outwardly by the preaching of the word. Hence it is said in Psa 110:0<\/span>, ‘Thy willing people shall then assemble.’ This is the government that is here described by the Prophet; God then shall judge; not as he judges the world, but he will, in a peculiar manner, make them obedient to himself so that they will look for nothing else than to be wholly devoted to him. <\/p>\n But as men must first be subdued before they render to God such obedience, the Prophet expressly adds, And he will reprove (corripiet) or convince (arguet) many people. And this sentence ought to be carefully noticed; for we hence learn, that such is our innate pride, that not one of us can become a fit disciple to God, except we be by force subdued. Truth then would of itself freeze amidst such corruption as we have, except the Lord proved us guilty, except he prepared us beforehand, as it were, by violent measures. We now then perceive the design of the Prophet in connecting reproof with the government of God: for the verb יכח, ikech, signifies sometimes to expostulate, to convince, and sometimes to correct or reprove. (123) In short, the wickedness and perversity of our flesh are here implied; for even the best of us would never offer themselves to God, without being first subdued, and that by God’s powerful correction. This, then, is the beginning of the kingdom of Christ. <\/p>\n But when he says, that strong nations would be reproved, he hereby eulogizes and sets forth the character of the kingdom of which he speaks: and we hence learn the power of truth, — that strong men, when thus reproved, shall offer themselves, without any resistance, to be ruled by God. Correction is indeed necessary, but God employs no external force, nor any armed power, when he makes the Church subject to himself: and yet he collects strong nations. Hence then is seen the power of truth: for where there is strength, there is confidence and arrogance, and also rebellious opposition. Since then the Lord, without any other helps, thus corrects the perverseness of men, we hence see with what inconceivable power God works, when he gathers his own Church. It is to be added, that there is not the least doubt, but that this is to be applied to the person of Christ. Micah speaks of God, without mentioning Christ by name; for he was not yet manifested in the flesh: but we know that in his person has this been fulfilled, — that God has governed the universe, and subjected to himself the people of the whole world. We hence conclude that Christ is true God; for he is not only a minister to the Father, as Moses, or any one of the Prophets; but he is the supreme King of his Church. <\/p>\n Before I proceed to notice the fruit, the expression, רחוק עד, od rechuk, “afar off” must be observed. It may intimate a length of time as well as distance of place. Jonathan applies it to a long continuance of time, — that God would convince men to the end of the world. But the Prophet, I doubt not, intended to include the most distant countries; as though he had said, that God would not be the king of one people only, or of Judea alone, but that his kingdom would be propagated to the extremities of the earth. He will then convince people afar off <\/p>\n He afterward adds, with respect to the fruit, They shall beat their swords into plowshares, and their spears into pruninghooks I have already briefly explained the meaning of the Prophet: he in fact shows that when the nations should be taught by the word of God, there would be such a change, that every one would study to do good, and to perform the duties of love towards his neighbors. But by speaking of swords and spears he briefly intimates, what men, until they are made gentle by the word of the Lord, are ever intent on iniquitous tyranny and oppression; nor can it be otherwise, while every one follows his own nature; for there are none who are not wedded to their own advantages, and the cupidity of men is insatiable. As then all are thus intent on gain, while every one is blinded by self-love, what but cruelty must ever break forth from this wicked principle? Hence then it is, that men cannot cultivate peace with one another; for every one seeks to be the first, and draws every thing to himself; no one will willingly give way: then dissensions arise, and from dissensions, fightings. This is what the Prophet intimates. And then he adds, that the fruit of the doctrine of Christ would however be such, that men, who were before like cruel wild beasts, would become gentle and meek. Forge then shall they their swords into plowshares, and their spears into pruninghooks. <\/p>\n Raise, he says, shall not a nation a sword against a nation, and accustom themselves they shall no more to war He explains here more fully what I have before said, — that the Gospel of Christ would be to the nations, as it were, a standard of peace: as when a banner is raised up, soldiers engage in battle, and their fury is kindled; so Micah ascribes a directly opposite office to the Gospel of Christ, — that it will restore those to the cultivation of peace and concord, who before were given to acts of hostility. For when he says, ‘Raise a sword shall not a nation against nation,’ he intimates, as I have already stated, that wherever Christ does not reign, men are wolves to men, for every one is disposed to devour all others. Hence as men are naturally impelled by so blind an impulse, the Prophet declares, that this madness cannot be corrected, that men will not cease from wars, that they will not abstain from hostilities, until Christ becomes their teacher: for by the word למד, lamed, he implies, that it is a practice which ever prevails among mankind, that they contend with one another, that they are ever prepared to do injuries and wrongs, except when they put off their natural disposition. But gentleness, whence does it proceed? Even from the teaching of the Gospel. <\/p>\n This passage ought to be remembered; for we here learn, that there is not growing among us the real fruit of the Gospel, unless we exercise mutual love and benevolence, and exert ourselves in doing good. Though the Gospel is at this day purely preached among us, when yet we consider how little progress we make in brotherly love, we ought justly to be ashamed of our indolence. God proclaims daily that he is reconciled to us in his Son; Christ testifies, that he is our peace with God, that he renders him propitious to us, for this end, that we may live as brethren together. We indeed wish to be deemed the children of God, and we wish to enjoy the reconciliation obtained for us by the blood of Christ; but in the meantime we tear one another, we sharpen our teeth, our dispositions are cruel. If then we desire really to prove ourselves to be the disciples of Christ, we must attend to this part of divine truth, each of us must strive to do good to his neighbors. But this cannot be done without being opposed by our flesh; for we have a strong propensity to self-love, and are inclined to seek too much our own advantages. We must therefore put off these inordinate and sinful affections, that brotherly kindness may succeed in their place. <\/p>\n We are also reminded that it is not enough for any one to refrain from doing harm, unless he be also occupied in doing good to his brethren. The Prophet might indeed have said only They shall break their swords and their spears; so that they shall hereafter abstain from doing any hurt to others: this only is not what he says; but, “They shall forge,” or beat,” their swords into plowshares, and their spears into pruning hooks;” that is, when they shall abstain from all injuries they will seek to exercise themselves in the duties of love, consistently with what Paul says, when he exhorts those who had stolen to steal no more, but to work with their own hands, that they might relieve others (Eph 4:28<\/span>.) Except then we endeavor to relieve the necessities of our brethren, and to offer them assistance, there will not be in us but one part of true conversion, as the case is with many, who are not indeed inhuman, who commit no plunder, who give no occasion for complaint, but they live to themselves, and enjoy unprofitable leisure. This indolence the Prophet here indirectly condemns, when he speaks of the plowshares and the pruning hooks. <\/p>\n Again, a question may be here asked, — Was this fulfilled at the coming of Christ? It seems that the Prophet does not describe here the state of the Church for a time, but shows what would be the kingdom of Christ to the end. But we see, that when the Gospel was at first preached, the whole world boiled with wars more than ever; and now, though the Gospel in many parts is clearly preached, yet discords and contentions do not cease; we also see that rapacity, ambition, and insatiable avarice, greatly prevail; and hence arise contentions and bloody wars. And at the same time it would have been inconsistent in the Prophet to have thus spoken of the kingdom of Christ, had not God really designed to perform what is here predicted. My answer to this is, — that as the kingdom of Christ was only begun in the world, when God commanded the Gospel to be everywhere proclaimed, and as at this day its course is not as yet completed; so that which the Prophet says here has not hitherto taken place; but inasmuch as the number of the faithful is small, and the greater part despise and reject the Gospel, so it happens, that plunders and hostilities continue in the world. How so? Because the Prophet speaks here only of the disciples of Christ. He shows the fruit of his doctrine, that wherever it strikes a living root, it brings forth fruit: but the doctrine of the Gospel strikes roots hardly in one out of a hundred. (124) The measure also of its progress must be taken to the account; for so far as any one embraces the doctrine of the Gospel, so far he becomes gentle and seeks to do good to his neighbors. But as we as yet carry about us the relics of sin in our flesh, and as our knowledge of the Gospel is not yet perfect, it is no wonder, that not one of us has hitherto wholly laid aside the depraved and sinful affections of his flesh. <\/p>\n It is also easy hence to see, how foolish is the conceit of those, who seek to take away the use of the sword, on account of the Gospel. The Anabaptists, we know, have been turbulent, as though all civil order were inconsistent with the kingdom of Christ, as though the kingdom of Christ was made up of doctrine only, and that doctrine without any influence. We might indeed do without the sword, were we angels in this world; but the number of the godly, as I have already said, is small; it is therefore necessary that the rest of the people should be restrained by a strong bridle; for the children of God are found mixed together, either with cruel monsters or with wolves and rapacious men. Some are indeed openly rebellious, others are hypocrites. The use of the sword will therefore continue to the end of the world. <\/p>\n We must now understand that at the time our Prophet delivered this discourse, Isaiah had used the very same words, (Isa 2:4<\/span> \ud83d\ude42 and it is probable that Micah was a disciple of Isaiah. They, however, exercised at the same time the Prophetic office, 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 רחיק, od rechuk, in Isaiah, yet the meaning is the same: in all other things they agree. It now follows— <\/p>\n (122) There is a difference of opinion as to the nominative case to the verb “judge;” whether it be Jehovah in the preceding line, or the word of Jehovah. The most natural construction is the last supposition. Jerome and Cyril, as quoted by Marckius, refer it to the word of Jehovah, taking the word for Christ: but this cannot be admitted, as the law and the word seem to mean the same thing, and must be considered as the word of the Gospel; and Justin Martyr and Irenaeus, when referring to this passage regard it as such. And this is the view which Marckius seems to prefer. The rendering then would be, — <\/p>\n And it shall judge among many people, And convince strong nations afar off. <\/p>\n (123) The two verbs here used are שפט, to judge, and הוכיח, in Hiphil, to reprove. The first is to decide what is right and wrong, and also to defend the right and to punish the wrong; hence it means to arbitrate, and also to vindicate as well as to punish. The first sense is most suitable to this place. — The other verb does not occur in Kal, but in Hiphil, it means to make manifest, or show, by facts or by words, or by action; and hence it signifies to demonstrate, to convince, to reprove, to chastise. The Septuagint often renders it by ελεγχειν, which, Parkhurst says, means, in its primary sense, to demonstrate by convincing reasons or arguments. Lowth’s version in Isaiah is, “And shall work conviction,” etc. Newcome renders it “convince.” The rendering of Henderson, “give decision,” is not to be approved. See Joh 16:8<\/span>. — Ed. <\/p>\n (124) “All these predictions must be confined to the nations converted by the word of Jehovah, and brought into Zion, that is, such as truly repent and believe, and must not be extended to all nations indiscriminately, or to all who embrace the Christian name, who are often as far as possible from the kingdom of Christ, inasmuch as they neither learn nor follow his doctrine. — Marckius. <\/p>\n (3) The name of the Messiah is the Prince of Peace; and we still look into the dim future out of a present life, rife with wars and rumours of wars, for the full realisation of His reign of peace. And we are sure that the time will come, for the mouth of the Lord hath spoken it.<\/p>\n They shall beat their swords<\/strong> . . .See Note on Joe. 3:10<\/span>.<\/p>\n 3<\/strong>. <\/strong> When Jehovah will be thus recognized as the Lord of all, an era of permanent world peace will set in. <\/p>\n Judge <\/strong> Better, arbitrate. <\/p>\n <\/em><\/p>\n Rebuke <\/strong> Better, R.V., “decide concerning.” Difficult international disputes, which at other times would have caused war will be decided by Jehovah. With such an arbiter war will disappear; then the implements of warfare will be needed no longer, and they will be turned into implements of agriculture, and in time the art of warfare will be entirely forgotten (compare Joe 3:10<\/span>). 4 In that blessed era the people of Jehovah will be allowed to enjoy undisturbed the blessings of peace; no enemies will be there to make them afraid. For the expression “they shall sit ,” describing a condition of peaceful felicity, compare 1Ki 4:25<\/span>; 2Ki 18:31<\/span>. In the course of time the words may have become a proverbial saying (see on Joe 1:12<\/span>). To dispel any doubt that might arise concerning the fulfillment of the glorious promise the prophet seals it by adding the solemn formula, “The mouth of Jehovah of hosts hath spoken it” (Isa 1:20<\/span>).<\/p>\n The exact meaning of Mic 4:5<\/span> and its connection with the preceding verses is somewhat uncertain. Perhaps it is best, following Isa 2:5<\/span>, to interpret it as containing an exhortation to the listeners to do their share toward a realization of the promised felicity. The enjoyment of the glory described in Mic 4:1-4<\/span> is still a matter of expectation; the other nations are joined to their idols, and there is no move on their part to turn to Jehovah; even Israel is hopelessly corrupt (Mic 3:1<\/span> ff.). Hence, the prophet continues, if the ideal is to be realized it is high time to make a beginning, and this beginning must be made by the chosen people; Israel must turn to its God and live in harmony with his will. <\/p>\n Walk in the name <\/strong> “The name <\/em> of God is that side of his nature which can be revealed to man; and to walk in his name means to live in mystic union with God as he has revealed himself, and under his protection” (see on Amo 2:7<\/span>). To walk in the names of false deities must be understood similarly. <\/p>\n Forever and ever <\/strong> The union is not to be broken again (see on Hos 2:19-20<\/span>). If the above interpretation of Mic 4:5<\/span> is correct a better rendering would be, “Since (at present) all the peoples walk every one in the name of his god, therefore we will (or, let us<\/em>) walk (the more resolutely) in the name of Jehovah our God forever and ever.”<\/p>\n To sum up, the chief features of the Messianic age emphasized in this passage are: 1. Zion will be recognized as the seat of Jehovah’s universal dominion. 2. The spread of the true religion will be accomplished not by the force of arms but through the moral influence going out from Zion. 3. There is to be no external world power; the nations will retain political independence; Jehovah, not Israel, will rule the world. 4. War will come to an end; international disputes will be settled by arbitration, Jehovah himself being the arbiter.<\/p>\n A few remarks concerning the fulfillment of this and similar prophecies may be in order in this connection. The hope expressed in this passage is not yet fulfilled; literally it will probably never be fulfilled; in spirit and essence it will reach its fulfillment, according to the universal Christian belief, when the Spirit of God or the Spirit of Jesus comes to be the dynamic of individual and national life and conduct everywhere. For a clear understanding of the details of the prediction and its fulfillment the following facts should be borne in mind: The prophets had a sublime conception of the character of Jehovah, and it is this conception which enabled them to apprehend, in a measure at least, the ultimate purposes of Jehovah for mankind; they were convinced that the character of the age in which man would permit God to have his own way must correspond to the character of the God whom they knew. But the glimpses and visions of the future did not remove the prophets from their present, and it is but natural that in their thoughts concerning the manner <\/em> (not the fact<\/em>) in which God would carry out his purposes they should be influenced by the circumstances of their present. For example, when the words found in Mic 4:1-5<\/span>, were spoken, Israel was the chosen nation in which “all the nations of the earth should be blessed”; Jerusalem was the earthly dwelling place of Jehovah. The author looked upon Israel as a “servant” with a sublime mission, and he was sure that the nation would have an important part in the working out of the divine plan of redemption. That there ever could come a time when not even a remnant would be ready and qualified to carry out the divine commission, does not seem to have suggested itself to the minds of the prophets; and yet it follows naturally from their teaching, and it is a legitimate inference from the conditional character of all prophecy, that, if at some future time, through its own fault, the nation should prove itself incapable of carrying to completion its mission, some other “servant” must take its place, if God still desires to carry out his original purpose. The later history of Israel shows that through disobedience it cut itself off, as a nation, from God and from its place in his plan of redemption. As a result its place became vacated, and another “servant” had to be found. This other “servant,” Christians believe, was Jesus the Christ. With the cutting off of Israel the promises based upon the assumption that the nation would prove faithful became of no effect. Hence all elements of Messianic prediction connected with the nation Israel, such as the final exaltation of the nation, the permanence and unique place of Zion, and others, should be eliminated from all Christian <\/em> expectations concerning the nature and character of the true kingdom of God.<\/p>\n The recurrence of these verses (with the exception of Mic 4:4<\/span>, and with Mic 4:5<\/span> in a different form) in Isa 2:2-5<\/span>, raises a literary question concerning the relation of the two passages to one another. If a dependence is recognized at all one of four explanations must be accepted: (1) Isaiah is dependent upon Micah; (2) Micah is dependent upon Isaiah; (3) both are dependent upon an earlier prophet; (4) it is a late passage, inserted in both books at a time subsequent to the eighth century B.C. “The passage was very possibly written and inserted in Micah after the exile, and copied from Micah by one of the editors of Isaiah” (Cheyne). Since only internal evidence is available, absolute certainty cannot be expected.<\/p>\n Against (1) it has been urged that Micah was a younger contemporary of Isaiah, and that the former’s ministry did not begin until some time after the discourses embodied in Isaiah ii-iv had been delivered (that is, the reign of Jotham, see pp. 361ff.). Hence, in order to establish the dependence of the earlier upon the later, it must be assumed that Isa 2:2-5<\/span>, was borrowed from Micah and inserted in its present place some time after the other prophecies in that section (chapters 2-4) had been spoken. In opposition to (2) it has been pointed out that in Micah the passage appears to be imbedded more closely in its context, while in Isaiah the connection is exceedingly loose; and this fact has been thought by some to prove that its original place is in Micah. For a long time (3) was generally regarded as the most satisfactory explanation. According to this view the utterance of an older unknown prophet was adopted by Isaiah as well as by Micah as a “classic” description of the ideal kingdom of God to which the prophets of Jehovah looked forward. The fact that in both books the passage begins with “and” has been thought to favor the idea that the prediction was torn from its original context. Most recent commentators favor (4), that in both books the verses are a later interpolation. This view is closely bound up with the claim that all Messianic hopes have their origin in the exilic or postexilic period (see p. 215). The possibility of such interpolation cannot be denied, but certainly there is nothing in the passage itself to compel one to consider it a late product On the whole, (3) offers the most satisfactory explanation.<\/p>\n Mic 4:3 And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more.<\/p>\n Ver. 3. And he shall judge among many people<\/strong> ] We had before Christ’s prophetic office; here we have his princely, and elsewhere his priestly (wherein both the former are founded), for he is the true Trismegist, a<\/em> and Melchisedec was a right type of him. He is the only judge, and needs no vicar upon earth, such as the Pope claims to be, Isa 37:20<\/span> , no such officers to see his laws executed as the ephori were among the Greeks, and the censors among the Romans. This seems to have been the effect of that old prophecy among the Easterlings, that Iudaea profecti rerum potirentur,<\/em> some that came out of Jewry should conquer all. Vide Sueton. in Vespas., et Tacit. lib. 21. The Lord that “sent the rod of his strength out of Zion,” as Mic 4:2<\/span> , doth also give him to “rule in the midst of his enemies, while his people are willing in the day of his power, in the beauties of holiness,” Psa 110:3<\/span> , willing that Christ should send forth judgment to victory, Mat 12:20<\/span> , that is, perfect his own work of grace begun in their hearts. To which end, as it here followeth, <\/p>\n<\/p>\n He shall rebuke (or convince) strong nations] Convince them, I say (by his Spirit), “of sin, of righteousness, and of judgment,” Joh 16:8<\/span> : of the loathsomeness of sin, of the necessity of getting righteousness by Christ, and repentance from dead works; that men may serve the living God, and as much as in them is live peaceably with all, Act 17:30<\/span> . <\/p>\n <\/p>\n And they shall beat their swords into plowshares<\/strong> ] i.e.<\/em> Their fierce and fallen natures shall be mansuefied, as Isa 11:6-9<\/span> , and if they wage war it shall be non nisi coacti,<\/em> not unless required, either for the just punishment of delinquents, whom they cannot otherwise come at, or for their own necessary defence, and that they may establish peace with truth. But if men would live by the laws of the gospel, they need not wage war or lack peace, either of country or of conscience: but they might take for their motto that of David, Ani shallom,<\/em> I am peace; and have for their portion that peace, peace, Isa 27:3<\/span> , even a perfect, sheer, pure peace, a multiplied peace with God, with themselves, and with others: this is a main piece of Christ’s kingdom upon earth, who is the Prince of peace, and came in a time of peace: viz. in the reign of Augustus, when as there was Totius orbis aut pax aut pactio,<\/em> saith Florus, a general peace or truce throughout the whole world. <\/p>\n <\/p>\n Neither shall they learn war any more<\/strong> ] To make a trade or a gain of it, and so to earn a curse, Deu 27:25<\/span> , to delight in it, Psa 68:30<\/span> , and make a sport of it (as Abner did, 2Sa 2:14<\/span> , and Pyrrhus, King of Epirots), to wage it without weighty reason rashly. If we princes (said our Henry VII) should take every occasion that is offered, the world should never be quiet, but wearied by continual wars. We may also here take warring (as St James doth, Jam 4:1 ) for jarring, and jangling, for private discords and dissensions. Now, these the people of God are so far from learning that they utterly lay them aside, and are kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake forgave them, Eph 4:32<\/span> . <\/p>\n<\/p>\n a<\/em> Belonging or ascribed to, following, or having the character of Hermes Trismegistus. D<\/p>\n He shall judge = He shall rule (Psa 2:5, Psa 2:9; Psa 72:8, Psa 72:11; Psa 72:8; Psa 96:13; Psa 98:9; Psa 110:5, Psa 110:6. Isa 11:3-5; Isa 51:6. Mat 25:31, Mat 25:32). <\/p>\n plowshares. Compare Isa 2:4. Joe 3:10. <\/p>\n pruninghooks: or, scythes. <\/p>\n nation. Some codices, with four early printed editions (one Rabbinic, margin), Septuagint, and Syriac, read “and nation”. <\/p>\n he shall judge: 1Sa 2:10, Psa 82:8, Psa 96:13, Psa 98:9, Isa 11:3-5, Isa 51:5, Mat 25:31, Mat 25:32, Joh 5:22, Joh 5:23, Joh 5:27-29, Joh 16:8-11, Act 17:31, Rev 19:11 <\/p>\n and rebuke: Mic 5:15, Mic 7:16, Mic 7:17, Psa 2:5-12, Psa 68:30, Psa 68:31, Psa 110:1, Psa 110:2, Psa 110:5, Psa 110:6, Isa 25:3, Isa 60:12, Dan 2:44, Joe 3:2, Joe 3:9-16, Zec 12:3-6, Zec 14:3, Zec 14:12-19, Rev 19:17-21, Rev 20:8, Rev 20:9 <\/p>\n they shall: Psa 46:9, Isa 2:4, Isa 11:6-9, Hos 2:18, Joe 3:10, Zec 9:10 <\/p>\n pruninghooks: or, scythes <\/p>\n neither: Psa 72:7, Isa 9:7, Isa 60:17, Isa 60:18, Isa 65:25 <\/p>\n Reciprocal: Isa 32:17 – quietness Isa 54:14 – for thou Jer 30:10 – and shall Jer 33:6 – and will Joe 3:12 – for Zec 8:22 – General Zec 9:13 – against Act 13:47 – that thou<\/p>\n Mic 4:3. In the midst of a group of verses most of which consist, of figures and symbols, it would be unreasonable to give the present one a literal Inter-pretation. It does not predict that carnal warfare will cease after the kingdom of Christ is established. It Is true that the tendencies of the Gospel are in Hie opposite direction from violence of any kind in the conduct of the true followers of Christ. But it is also true that a long as the world stands the scriptures teach us that the great majority of mankind will reject the Gospel, hence this verse could not be a prediction of the end of carnal warfare. The explanation lies in the difference between the Jewish and Christian dispensations. The former was a combination of religious and political government, hence it was right to use the support of carna! warfare. That is why Jesus said that if his kingdom were of this world his servants would light in his defence (John IS: 36). But the Christian dispensation is strictly religious and Its citizens will not resort to the material sword for its propaganda and support. Hence the members of the Lord’s kingdom will use their metal for instruments of peaceful industry, and depend upon the sword of the Spirit, which is the word of God for the defence of the kingdom of Christ. Let the reader understand that this paragraph has nothing to do with the subject of Christians engaging in carnal warfare as a citizen of the temporal government. When he does that he is acting as a citizen of the temporal government and in its defence, and not for the defence of the kingdom of Christ, for they are two separate and distinct institutions and a Cliris- tion is a member of each just as Paul was a Christian and a Roman at the same time (Act 22:25).<\/p>\n 4:3 And he shall judge among many people, and {d} rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into {e} pruninghooks: nation shall not lift up a sword against nation, neither shall they {f} learn war any more.<\/p>\n (d) By his corrections and threatenings he will bring the people into subjection who are in the utmost corners of the world.<\/p>\n (e) They will abstain from all evil doing, and exercise themselves in godliness and in well doing to others.<\/p>\n (f) Read Isa 2:4<\/p>\n The Lord will serve as the global Judge deciding disputes between many strong nations far removed from Israel geographically. The Jews of Micah’s day did not want God telling them what to do and not to do, and their judges perverted justice (cf. Mic 3:1-3; Mic 3:9-11). In that future day, the Millennium when Yahweh Messiah is reigning on earth, the nations will convert their implements of warfare into agricultural tools to promote life. They will not engage in warfare or train for battle any longer. Standing armies and stockpiles of armaments will be things of the past. In Joe 3:10 the reverse figure appears describing the Tribulation.<\/p>\n And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up a sword against nation, neither shall they learn war any more. 3. among many people ] Rather, between many peoples. rebuke ] Rather, … Continue reading “Exegetical and Hermeneutical Commentary of Micah 4:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22634","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22634","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22634"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22634\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22634"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22634"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22634"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"