Here Micah begins his address to the faithful, who were a remnant among that people; for though the infection had nearly extended over the whole body, there were yet a few, we know, who sincerely worshipped God.

There follows, however, a fuller explanation, when he says, that many nations would come He said only before that nations would come: but as David, even in his age, made some nations tributary to himself, the Prophet here expresses something more, – that many nations would come; as if he had said,…

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.

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.

Micah, after having spoken of the restoration of the Church, now confirms the same truth, and shows that the faithful would have reason enough to cleave constantly to their God, and to despise all the superstitions of the world, and that though they may be tossed here and there by contrary…

The Prophet pursues the same subject. But we must ever remember what I have previously reminded you of, – that the trials would be so grievous and violent that there would be need of strong and uncommon remedies; for the faithful might have been a hundred times sunk, as it were, in the deepest…

He then adds, I will make the halting a remnant By remnant he understands the surviving Church. Hence the metaphor, halting, is extended even to destruction; as though he said, “Though the Jews for a time may differ nothing from dead men, I will yet cause them to rise again, that they may become…

Micah still continues the same subject, – that the miserable calamities of the people, or even their ruin, will not prevent God to restore again his Church.

The Prophet blends here things in their nature wholly contrary, – that the Jews were for a time to be cut off, – and that afterwards they were to recover their former state. Why, he says, dost thou cry out with crying? We must notice the Prophet’s design.

Why then has pain laid hold on thee as on one in travail? Be in pain, he says, and groan; that is, I will not prevent thee to grieve and to mourn; as though he said, “Certainly even the strongest cannot look on calamities so dreadful, without suffering the heaviest sorrow; but though God may for a…

The Prophet’s object here is to give some alleviation to the faithful lest they should succumb under their calamities; for, as we have stated, there were most grievous evils approaching, sufficient to overwhelm the minds of the godly.

Consolation follows, But they know not the thoughts of Jehovah, nor understand his counsel: for verbs in the past tense have the meaning of the present.

Arise and thresh, daughter of Zion; for I have made thy horn iron, and thy hoofs brass. The Prophet here confirms what he had previously said: and he exhorts the daughter of Zion to arise; for it was necessary for her to have been cast down, so as to lie prostrate on the ground.