Calvin, Commentary on Micah, Part 17
(... conclusion)

 
Lecture Ninety-eighth. 
 
Micah 7:15 
According to the days of thy coming out of the land of Egypt will I 
shew unto him marvellous [things]. 
     
    The Prophet here introduces God as the speaker; and he so 
speaks as to give an answer to his prayer. God then promises that he 
will be wonderful in his works, and give such evidences of his 
power, as he exhibited when he brought up his people from the land 
of Egypt. We now see that there is more force in this passage, than 
if the Prophet had at first said, that God would become the 
deliverer of his people: for he interposed entreaty and prayer and 
God now shows that he will be merciful to his people; and at the 
same time the faithful are reminded, that they must be instant in 
prayer, if they desire to be preserved by God. 
    Now God says that he will show wonderful things as when the 
people formerly came out of Egypt. That redemption, we know, was a 
perpetual monument of God's power in the preservation of his Church; 
so that whenever he designs to give some hope of deliverances he 
reminds the faithful of those miracles that they may feel assured 
that there will be no obstacles to prevent them from continuing in a 
state of safety, provided God will be pleased to help them, for his 
power is not diminished. 
    And this deserves to be noticed; for though we all allow the 
omnipotence of God, yet when we struggle with trials, we tremble, as 
though all the avenues to our preservation had been closed up 
against God. As soon then as any impediment is thrown in our way, we 
think that there is no hope. Whence is this? It is because we make 
no account of God's power, which yet we confess to be greater than 
that of the whole world. 
    This is the reason why God now refers to the miracles which he 
wrought at the coming forth of the people. They ought to have known, 
that God ever continues like himself, and that his power remains as 
perfect as it was formerly; and there is in him sufficient support 
to encourage the hope of assistance. We now perceive the object of 
the Prophet. He indeed changes the persons; for in the beginning he 
addresses the people, according to the days of thy going forth, and 
then he adds, "'ar'ennu", 'I will make him to see;' but this change 
does not obscure the meaning, for God only means, that his power was 
sufficiently known formerly to his people, and that there was a 
memorable proof of it in their redemption, so that the people could 
not have doubted respecting their safety, without being ungrateful 
to God, and without burying in oblivion that so memorable a benefit, 
which God once conferred on their fathers. It follows - 
 
Micah 7:16,17 
The nations shall see and be confounded at all their might: they 
shall lay [their] hand upon [their] mouth, their ears shall be deaf. 
They shall lick the dust like a serpent, they shall move out of 
their holes like worms of the earth: they shall be afraid of the 
LORD our God, and shall fear because of thee. 
     
    Here again the Prophet shows, that though the Church should be 
assailed on every side and surrounded by innumerable enemies, no 
doubt ought yet to be entertained respecting the promised aid of 
God; for it is in his power to make all nations ashamed, that is, to 
cast down all the pride of the world, so as to make the unbelieving 
to acknowledge at length that they were elated by an empty 
confidence. Hence he says, that "the nations shall see"; as though 
he said, "I know what makes you anxious, for many enemies are intent 
on your ruin; and when any help appears, they are immediately 
prepared fiercely to resist; but their attempts and efforts will not 
prevent God from delivering you." 
    "They shall then see and be ashamed of all their strength." By 
these words the Prophet means, that however strongly armed the 
unbelieving may think themselves to be to destroy the Church, and 
that how many obstacles soever they may have in their power to 
restrain the power of God in its behalf, yet the whole will be in 
vain, for God will, in fact, prove that the strength of men is mere 
nothing. 
    He adds, "They shall lay their hand on their mouth"; that is, 
they shall not dare to boast hereafter, as they have hitherto done; 
for this phrase in Hebrew means to be silent. Since then the enemies 
of the Church made great boastings and exulted with open mouth, as 
though the people of God were destroyed, the Prophet says, that when 
God would appear as the Redeemer of his people, they should become, 
as it were, mute. He subjoins, "their ears shall become deaf"; that 
is, they shall stand astounded; nay, they shall hardly dare to open 
their ears, lest the rumour, brought to them, should occasion to 
them new trembling. Proud men, we know, when matters succeed 
according to their wishes, not only boast of their good fortune with 
open mouths, but also greedily catch at all rumours; for as they 
think they are all so many messages of victories, - "What is from 
this place? or what is from that place?" They even expect that the 
whole world will come under their power. The Prophet, on the other 
hand, says, "They shall lay the hand on the mouth, and their ears 
shall become deaf; that is they shall tremblingly shun all rumours, 
for they shall continually dread new calamities, when they shall see 
that the God of Israel, against who they have hitherto fought, is 
armed with so much power. 
    Some apply this to the preaching of the Gospel; which I readily 
allow, provided the deliverance be made always to begin with the 
ancient people: for if any one would have this to be understood 
exclusively of Christ, such a strained and remote exposition would 
not be suitable. But if any one will consider the favor of God, as 
continued from the return of the people to the restoration effected 
by Christ, he will rightly comprehend the real design of the 
Prophet. Really fulfilled, then, is what the Prophet says here, when 
God spreads the doctrine of his Gospel through the whole world: for 
those who before boasted of their own inventions, begin then to 
close their mouth, that, being thus silent, they may become his 
disciples; and they also close their ears, for now they give not up 
themselves, as before, to foolish and puerile fables, but consecrate 
their whole hearing to the only true God, that they may attend only 
to his truth, and no more vacillate between contrary opinions. All 
this, I allow, is fulfilled under the preaching of the Gospel; but 
the Prophet, no doubt, connected together the whole time, from the 
return of the people from the Babylonian exile, to the manifestation 
of Christ. 
    He afterwards adds, "They shall lick the dust as a serpent". He 
intimates, that however the enemies of the Church may have proudly 
exalted themselves before, they shall then be cast down, and lie, as 
it were, on the ground; for to lick the dust is nothing else but to 
lie prostrate on the earth. They shall then be low and creeping like 
serpents; and then, "They shall move themselves as worms and 
reptiles of the ground". The verb "ragaz", as it has been stated 
elsewhere, means to raise an uproar, to tumultuate, and it means 
also to move one's self; and this latter meaning is the most 
suitable here, namely, that they shall go forth or move themselves 
from their enclosures; for the word "sagar" signifies to close up: 
and by enclosures he means hiding-places, though in the song of 
David, in Psalm 18, the word is applied to citadels and other 
fortified places, - 'Men,' he says, 'trembled from their 
fortresses;' though they occupied well-fortified citadels, they yet 
were afraid, because the very fame of David had broken down their 
boldness. But as the Prophet speaks here of worms, I prefer this 
rendering, - 'from their lurkingplaces;' as though he said, "Though 
they have hitherto thought themselves safe in their enclosures, they 
shall yet move and flee away like worms and reptiles; for when the 
ground is dug, the worms immediately leap out, for they think that 
they are going to be taken; so also, when any one moves the ground, 
the reptiles come forth, and tremblingly run away in all 
directions." And the Prophet says that, in like manner, the enemies 
of the Church, when the Lord shall arise for its help, shall be 
smitten with so much fear, that they shall in every direction run 
away. And this comparison ought to be carefully noticed, that is, 
when the Prophet compares powerful nations well exercised in wars, 
who before were audaciously raging, and were swollen with great 
pride - when he compares them to worms and reptiles of the ground, 
and also to serpents: he did this to show, that there will be 
nothing to hinder God from laying prostrate every exalted thing in 
the world, as soon as it shall please him to aid his Church. 
    And hence the Prophet adds, "On account of Jehovah our God they 
shall treed, and they shall fear because of thee. Here the Prophet 
shows, that the faithful ought not to distrust on account of their 
own weakness, but, on the contrary, to remember the infinite power 
of God. It is indeed right that the children of God should begin 
with diffidence, - sensible that they are nothing, and that all 
their strength is nothing; but they ought not to stop at their own 
weakness, but, on the contrary, to rise up to the contemplation of 
God's power, that they may not doubt but that, when his power shall 
appear, their enemies shall be soon scattered. This is the reason 
why the Prophet here mentions the name of God, and then turns to 
address God himself. "Tremble then shall they at Jehovah our God", 
that is, on account of Jehovah our God; and then "Fear shall they 
because of thee." It now follows - 
 
Micah 7:18 
Who [is] a God like unto thee, that pardoneth iniquity, and passeth 
by the transgression of the remnant of his heritage? he retaineth 
not his anger for ever, because he delighteth [in] mercy. 
     
    The Prophet here exclaims that God ought to be glorified 
especially for this - that he is merciful to his people. When he 
says, "Who is God as thou art?" he does not mean that there are 
other gods; for this, strictly speaking, is an improper comparison. 
But he shows that the true and only God may be distinguished from 
all idols by this circumstance - that he graciously forgives the 
sins of his people and bears with their infirmities. It is indeed 
certain, that all nations entertained the opinion, that their gods 
were ready to pardon; hence their sacrifices and hence also their 
various kinds of expiations. Nor has there been any nation so 
barbarous as not to own themselves guilty in some measure before 
God; hence all the Gentiles were wont to apply to the mercy of their 
gods; while yet they had no firm conviction: for though they laid 
hold on this first principle, - that the gods would be propitious to 
sinners, if they humbly sought pardon; yet they prayed, we know, 
with no sure confidence, for they had no certain promise. We hence 
see that what the Prophet means is this, - that the God of Israel 
could be proved to be the true God from this circumstance - that 
having once received into favor the children of Abraham, he 
continued to show the same favor, and kept his covenant inviolably, 
though their sins had been a thousand times a hindrance in the way. 
That God then in his goodness surmounted all the wickedness of the 
people, and stood firm in his covenant, which had been so often 
violated by vices of the people - this fact may be brought as an 
evidence, that he is the true God: for what can be found of this 
kind among idols? Let us suppose that there is in them something 
divine, that they were gods, and endued with some power; yet with 
regard to the gods of the Gentiles, it could not be known that any 
one of them was propitious to his own people. Since then this can 
apply only to the God of Israel, it follows that in this instance 
his divinity shines conspicuously, and that his sovereignty is hence 
sufficiently proved. We also learn, that all the gods of heathens 
are vain; yea, that in the religion of heathens there is nothing but 
delusions: for no nation can with confidence flee to its god to 
obtain pardon, when it has sinned. This is the sum of the whole. I 
shall now come to the words of the Prophet. 
    "Who is a God like thee, taking away iniquity, and passing by 
wickedness?" By these two forms of expression, he sets forth the 
singular favor of God in freely reconciling himself to sinners. To 
take away sins is to blot them out; though the verb "nasa'" often 
means to raise on high; yet it means also to take, or, to take away. 
To pass by wickedness, is to connive at it, as though he said, "God 
overlooks the wickedness of his people, as if it escaped his view:" 
for when God requires an account of our life, our sins immediately 
appear, and appear before his eyes; but when God does not call our 
sins before his judgment, but overlooks them, he is then said to 
pass by them. 
    This passage teaches us, as I have already reminded you, that 
the glory of God principally shines in this, - that he is 
reconcilable, and that he forgives our sins. God indeed manifests 
his glory both by his power and his wisdom, and by all the judgments 
which he daily executes; his glory, at the same time, shines forth 
chiefly in this, - that he is propitious to sinners, and suffers 
himself to be pacified; yea, that he not only allows miserable 
sinners to be reconciled to him, but that he also of his own will 
invites and anticipates them. Hence then it is evident, that he is 
the true God. That religion then may have firm roots in our hearts, 
this must be the first thing in our faith, - that God will ever be 
reconciled to us; for except we be fully persuaded as to his mercy, 
no true religion will ever flourish in us, whatever pretensions we 
may make; for what is said in Ps. 130 is ever true, 'With thee is 
propitiation, that thou mayest be feared.' Hence the fear of God, 
and the true worship of him, depend on a perception of his goodness 
and favor; for we cannot from the heart worship God, and there will 
be, as I have already said, no genuine religion in us, except this 
persuasion be really and deeply seated in our hearts, - that he is 
ever ready to forgive, whenever we flee to him. 
    It hence also appears what sort of religion is that of the 
Papacy: for under the Papacy, being perplexed and doubtful, they 
ever hesitate, and never dare to believe that God will be propitious 
to them. Though they have some ideas, I know not what, of his grace; 
yet it is a vain presumption and rashness, as they think, when any 
one is fully persuaded of God's mercy. They therefore keep 
consciences in suspense; nay, they leave them doubtful and 
trembling, when there is no certainty respecting God's favor. It 
hence follows, that their whole worship is fictitious; in a word, 
the whole of religion is entirely subverted, when a firm and 
unhesitating confidence, as to his goodness, is taken away, yea, 
that confidence by which men are enabled to come to him without 
doubting, and to receive, whenever they sin and confess their guilt 
and transgressions, the mercy that is offered to them. 
    But this confidence is not what rises spontaneously in us; nay, 
even when we entertain a notion that God is merciful, it is only a 
mere delusion: for we cannot be fully convinced respecting God's 
favor, except he anticipates us by his word, and testifies that he 
will be propitious to us whenever we flee to him. Hence I said at 
the beginning, that the Prophet here exhibits the difference between 
the God of Israel and all the idols of the Gentiles, and that is, 
because he had promised to be propitious to his people. It was not 
in vain that sacrifices were offered by the chosen people, for there 
was a promise added, which could not disappoint them: but the 
Gentiles ever remained doubtful with regard to their sacrifices; 
though they performed all their expiations, there was yet no 
certainty; but the case was different with the chosen people. What 
then the Prophet says here respecting the remission of sins, depends 
on the testimony which God himself has given. 
    We must now notice the clause which immediately follows, as to 
the remnant of his heritage. Here again he drives away the 
hypocrites from their vain confidence: for he says that God will be 
merciful only to a remnant of his people; and, at the same time, he 
takes away an offense, which might have grievously disquieted the 
weak, on seeing the wrath of God raging among the whole people, - 
that God would spare neither the common nor the chief men. When 
therefore the fire of God's vengeance flamed terribly, above and 
below, this objection might have greatly disturbed weak minds, - 
"How is this? God does indeed declare that he is propitious to 
sinners, and yet his severity prevails among us. - How can this be? 
"The Prophet meets this objection and says, "God is propitious to 
the remnant of his heritage;" which means, that though God would 
execute terrible vengeance on the greater part, there would yet ever 
remain some seed, on whom his mercy would shine; and he calls them 
the remnant of his heritage, because there was no reason, as it was 
stated yesterday, why God forgave the few, except that he had chosen 
the posterity of Abraham. 
    He also adds, "He will not retain his wrath perpetually". By 
this second consolation he wished to relieve the faithful: for 
though God chastises them for a time, he yet forgets not his mercy. 
We may say, that the Prophet mentions here two exceptions. He had 
spoken of God's mercy; but as this mercy is not indiscriminate or 
common to all, he restricts what he teaches to the remnant. Now 
follows another exception, - that how much soever apparently the 
wrath of God would rage against his elect people themselves, there 
would yet be some moderation, so that they would remain safe, and 
that their calamities would not be to them fatal. Hence he says, God 
retains not wrath; for though, for a moment, he may be angry with 
his people, he will yet soon, as it were, repent, and show himself 
gracious to them, and testify that he is already reconciled to them; 
- not that God changes, but that the faithful are made for a short 
time to feel his wrath; afterwards a taste of his mercy exhilarates 
them, and thus they feel in their souls that God has in a manner 
changed. For when dread possesses their minds, they imagine God to 
be terrible, but when they embrace the promises of his grace, they 
call on him, and begin to entertain hope of pardon; then God appears 
to them kind, gentle, and reconcilable; yea, and altogether ready to 
show mercy. This is the reason why the Prophet says, that God 
retains not his wrath. 
    Then follows the cause, for he loveth mercy. Here the Prophet 
more clearly shows, that the remission of sins is gratuitous, and 
that it has no foundation but in the nature of God himself. There is 
then no reason, since Scripture declares God to be reconcilable, why 
any one should seek the cause in himself, or even the means by which 
God reconciles himself to us: for He himself is the cause. As God 
then by nature loves mercy, hence it is, that he is so ready to 
forgive sinners. Whosoever then imagines that God is to be 
propitiated by expiations or any satisfactions, subverts the 
doctrine of the Prophet; and it is the same thing as to build 
without a foundation: for the only prop or support that can raise us 
up to God, when we desire to be reconciled to him, is this, - that 
he loves mercy. And this is the reason why God so much commends his 
mercy, why he says that he is merciful to thousand generations, slow 
to wrath, and ready to pardon. For though the unbelieving harden 
themselves against God, yet when they feel his wrath, there is 
nothing so difficult for them as to believe that God can be 
pacified. Hence this reason, which is not in vain added by the 
Prophet, ought to be especially noticed. 
    Let us now see to whom God is merciful. For as Satan could not 
have obliterated from the hearts of men a conviction of God's mercy, 
he has yet confined mercy to the unbelieving, as though God should 
forgive sinners only once, when they are admitted into the Church. 
Thus the Pelagians formerly thought, that God grants reconciliation 
to none but to aliens; for whosoever has been once received into the 
Church cannot, as they imagined, stand otherwise before God than by 
being perfect. And this figment led Novatus and his disciples to 
create disturbances in the Church. And there are at this day not 
only deluded men, but devils, who, by the same figment, or rather 
delirious notions, fascinate themselves and others, and hold, that 
the highest perfection ought to exist in the faithful; and they also 
slander our doctrine, as though we were still continuing in the 
Alphabet or in the first rudiments, because we daily preach free 
remission of sins. But the Prophet declares expressly that God not 
only forgives the unbelieving when they sin, but also his heritage 
and his elect. Let us then know, that as long as we are in the 
world, pardon is prepared for us, as we could not otherwise but fall 
every moment from the hope of salvation, were not this remedy 
provided for us: for those men must be more than mad who arrogate to 
themselves perfection, or who think that they have arrived at that 
high degree of attainment, that they can satisfy God by their works. 
It now follows - 
 
Micah 7:19 
He will turn again, he will have compassion upon us; he will subdue 
our iniquities; and thou wilt cast all their sins into the depths of 
the sea. 
     
    The Prophet now prescribes to the faithful a form of glorying, 
that they may boldly declare that God will be pacified towards them. 
Since then God loves mercy, he will return, he will have mercy on 
us. The context here ought to be observed by us; for it would avail 
us but little to understand, I know not what, concerning God's 
mercy, and to preach in general the free remission of sins, except 
we come to the application, that is, except each of the faithful 
believed that God, for his own sake, is merciful, as soon as he is 
called upon. This conclusion, then, is to be borne in mind, - "God 
forgives the remnant of his heritage, because he is by nature 
inclined to show mercy: he will therefore be merciful to us, for we 
are of the number of his people." Except we lay hold on this 
conclusion, "He will therefore show mercy to us," whatever we have 
heard or said respecting God's goodness will vanish away. 
    This then is the true logic of religion, that is, when we are 
persuaded that God is reconcilable and easily pacified, because he 
is by nature inclined to mercy, and also, when we thus apply this 
doctrine to ourselves, or to our own peculiar benefit, - "As God is 
by nature merciful, I shall therefore know and find him to be so." 
Until then we be thus persuaded, let us know that we have made but 
little progress in the school of God. And hence it appears very 
clear from this passage, that the Papacy is a horrible abyss; for no 
one under that system can have a firm footing, so as to be fully 
persuaded that God will be merciful to him; for all that they have 
are mere conjectures. But we see that the Prophet reasons very 
differently, "God loves mercy; he will therefore have mercy on us:" 
and then he adds, "He will return"; and this is said lest the 
temporary wrath or severity of God should disquiet us. Though God 
then may not immediately shine on us with his favor, but, on the 
contrary, treat us sharply and roughly, yet the Prophet teaches us 
that we are to entertain good hope. - How so? He will return, or, as 
he said shortly before, He will not retain perpetually his wrath: 
for it is for a moment that he is angry with his Church; and he soon 
remembers mercy. 
    The Prophet now specifies what sort of mercy God shows to the 
faithful, For he will tread down our iniquities; he had said before 
that he passes by the wickedness of his elect people. "He will then 
tread down our iniquities; and he will cast into the depth of the 
sea all their sins; that is our sins shall not come in remembrance 
before him. We hence learn what I have said before - that God cannot 
be worshipped sincerely and from the heart until this conviction be 
fixed and deeply rooted in our hearts, that God is merciful, not in 
general, but toward us, because we have been once adopted by him and 
are his heritage. And then were the greater part to fall away, we 
should not fail in our faith; for God preserves the remnant in a 
wonderful manner. Andy lastly, let us know, that whenever we flee to 
God for mercy, pardon is ever ready for us, not that we may indulge 
in sin, or take liberty to commit it, but that we may confess our 
faults and that our guilt may appear before our eyes: let us know, 
that the door is open to us; for God of his own good will presents 
himself to us as one ready to be reconciled. 
    It is also said, "He will cast our sins into the depth of the 
sea." We hence learn that there is a full remission of sins, not 
half as the Papists imagine, for God, they say, remits the sin, but 
retains the punishment. How frivolous this is, the thing itself 
clearly proves. The language of the Prophet does however import 
this, that our sins are then remitted when the records of them are 
blotted out before God. It follows - for I will run over this verse, 
that I may to-day finish this Prophet - 
 
Micah 7:20 
Thou wilt perform the truth to Jacob, [and] the mercy to Abraham, 
which thou hast sworn unto our fathers from the days of old. 
     
    The faithful confirm here the former truth, that God had 
deposited his covenant with them, which could not be made void: and 
hence also shines forth more clearly what I have said before, that 
the faithful do not learn by their own understanding what sort of 
Being God is, but embrace the mercy which he offers in his own word. 
Except God then speaks, we cannot form in our own minds any idea of 
his grace but what is uncertain and vanishing; but when he declares 
that he will be merciful to us, then every doubt is removed. This is 
now the course which the Prophet pursues. 
    He says, "Thou wilt give truth to Jacob, mercy to Abraham, 
which thou hast sworn to our fathers"; as though he said, "We do not 
presumptuously invent any thing out of our own minds, but receive 
what thou hast once testified to us; for thy will has been made 
known to us in thy word: relying then on thy favor, we are persuaded 
as to thy gratuitous pardon, though we are in many respects guilty 
before thee." We now then understand the design of the Prophet. 
    As to the words, it is not necessary to dwell on them, for we 
have elsewhere explained this form of speaking. There are here two 
expressions by which the Prophet characterizes the covenant of God. 
Truth is mentioned, and mercy is mentioned. With respect to order, 
the mercy of God precedes; for he is not induced otherwise to adopt 
us than through his goodness alone: but as God of his own will has 
with so great kindness received us, so he is true and faithful in 
his covenant. If then we desire to know the character of God's 
covenant, by which he formerly chose the Jews, and at this day 
adopts us as his people, these two things must be understood, that 
God freely offers himself to us, and that he is constant and true, 
he repents not, as Paul says, as to his covenant: "The gifts and 
calling of God," he says, "are without repentance," (Rom. 11: 29;) 
and he refers to the covenant, by which God adopted the children of 
Abraham. 
    He says now, "Thou wilt give", that is, show in reality; for 
this, to give, is, as it were, to exhibit in effect or really. Thou 
shalt then give, that is, openly show, that thou hast not been in 
vain so kind to us and ours, in receiving them into favor. How so? 
Because the effect of thy goodness and truth appears to us. 
    "Thou hast then sworn to our fathers from the days of old". The 
faithful take for granted that God had promised to the fathers that 
his covenant would be perpetual; for he did not only say to Abraham, 
"I will be thy God," but he also added, "and of thy seed for ever." 
Since, then, the faithful knew that the covenant of God was to be 
perpetual and inviolable, and also knew that it was to be continued 
from the fathers to their children, and that it was once promulgated 
for this end, that the fathers might deliver it as by the hand to 
their children; they therefore doubted not but that it would be 
perpetual. How so? for thou hast sworn to our fathers; that is, they 
knew that God not only promised, but that having interposed an oath, 
by which God designed to confirm that covenant, he greatly honored 
it, that it might be unhesitatingly received by the chosen people. 
As then the faithful knew that God in a manner bound himself to 
them, they confidently solicited him, really to show himself to be 
such as he had declared he would be to his own elect. 
     
Prayer. 
     
Grant, Almighty God, that as we abound in so many vices, by which we 
daily provoke thy wrath, and as by the testimony of our consciences, 
we are justly exposed to everlasting death, yea, and deserve a 
hundred and even a thousand deaths, - O grant, that we may strive 
against the unbelief of our flesh, and so embrace thine infinite 
mercy, that we may not doubt but that thee wilt be propitious to us, 
and yet not abuse this privilege by taking liberty to sin, but with 
fear, and true humility, and care, so walk according to thy word, 
that we may not hesitate daily to flee to thy mercy, that we may 
thereby be sustained and kept in safety, until having at length put 
off all vices, and being freed from all sin, we come to thy 
celestial kingdom, to enjoy the fruit of our faith, even that 
eternal inheritance which has been obtained for us by the blood of 
thy only-begotten Son. Amen. 
 
 
 
 
 
End of the Commentaries on Micah. 



Calvin, Commentary on Micah, Part 
(Conclusion, Calvin's Commentary on Micah)


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