The immediate prospect of Zion's desolation which closes chap. iii. is followed in the opening of chap. iv. by an ideal picture of her exaltation and supremacy in the issue of the days. We can hardly doubt that this arrangement has been made of purpose, nor can we deny that it is natural and artistic. Whether it be due to Micah himself, or whether he wrote the second passage, are questions we have already discussed.[873] Like so many others of their kind, they cannot be answered with certainty, far less with dogmatism. But I repeat, I see no conclusive reason for denying either to the circumstances of Micah's times or to the principles of their prophecy the possibility of such a hope as inspires chap. iv. 1-4. Remember how the prophets of the eighth century identified Jehovah with supreme and universal righteousness; remember how Amos explicitly condemned the aggravations of war and slavery among the heathen as sins against Him, and how Isaiah claimed the future gains of Tyrian commerce as gifts for His sanctuary; remember how Amos heard His voice come forth from Jerusalem, and Isaiah counted upon the eternal inviolateness of His shrine and city,—and you will not think it impossible for a third Judæan prophet of that age, whether he was Micah or another, to have drawn the prospect of Jerusalem which now opens before us.
It is the far-off horizon of time, which, like the spatial horizon, always seems a fixed and eternal line, but as constantly shifts with the shifting of our standpoint or elevation. Every prophet has his own vision of the latter days; seldom is that prospect the same. Determined by the circumstances of the seer, by the desires these prompt or only partially fulfil, it changes from age to age. The ideal is always shaped by the real, and in this vision of the eighth century there is no exception. This is not any of the ideals of later ages, when the evil was the oppression of the Lord's people by foreign armies or their scattering in exile; it is not, in contrast to these, the spectacle of the armies of the Lord of Hosts imbrued in the blood of the heathen, or of the columns of returning captives filling all the narrow roads to Jerusalem, like streams in the south; nor, again, is it a nation of priests gathering about a rebuilt temple and a restored ritual. But because the pain of the greatest minds of the eighth century was the contradiction between faith in the God of Zion as Universal Righteousness and the experience that, nevertheless, Zion had absolutely no influence upon surrounding nations, this vision shows a day when Zion's influence will be as great as her right, and from far and wide the nations whom Amos has condemned for their transgressions against Jehovah will acknowledge His law, and be drawn to Jerusalem to learn of Him. Observe that nothing is said of Israel going forth to teach the nations the law of the Lord. That is the ideal of a later age, when Jews were scattered across the world. Here, in conformity with the experience of a still untravelled people, we see the Gentiles drawing in upon the Mountain of the House of the Lord. With the same lofty impartiality which distinguishes the oracles of Amos on the heathen, the prophet takes no account of their enmity to Israel; nor is there any talk—such as later generations were almost forced by the hostility of neighbouring tribes to indulge in—of politically subduing them to the king in Zion. Jehovah will arbitrate between them, and the result shall be the institution of a great peace, with no special political privilege to Israel, unless this be understood in ver. 5, which speaks of such security to life as was impossible, at that time at least, in all borderlands of Israel. But among the heathen themselves there will be a resting from war: the factions and ferocities of that wild Semitic world, which Amos so vividly characterised,[874] shall cease. In all this there is nothing beyond the possibility of suggestion by the circumstances of the eighth century or by the spirit of its prophecy.
A prophet speaks:—
And it shall come to pass in the issue of the days,[875]
That the Mount of the House of Jehovah shall be established on the tops[876] of the mountains,
And lifted shall it be above the hills,
And peoples shall flow to it,
And many nations shall go and say:
"Come, and let us up to the Mount of Jehovah,
And to the House of the God of Jacob,
That He may teach us of His ways,
And we will walk in His paths."
For from Zion goeth forth the law,
And the word of Jehovah from out of Jerusalem!
And He shall judge between many peoples,
And decide[877] for strong nations far and wide;[878]
And they shall hammer their swords into ploughshares,
And their spears into pruning-hooks:
They shall not lift up, nation against nation, a sword,
And they shall not any more learn war.
Every man shall dwell under his vine
And under his fig-tree,
And none shall make afraid;
For the mouth of Jehovah of Hosts has spoken.
What connection this last verse is intended to have with the preceding is not quite obvious. It may mean that every family among the Gentiles shall dwell in peace; or, as suggested above, that with the voluntary disarming of the surrounding heathendom, Israel herself shall dwell secure, in no fear of border raids and slave-hunting expeditions, with which especially Micah's Shephelah and other borderlands were familiar. The verse does not occur in Isaiah's quotation of the three which precede it. We can scarcely suppose, fain though we may be to do so, that Micah added the verse in order to exhibit the future correction of the evils he has been deploring in chap. iii.: the insecurity of the householder in Israel before the unscrupulous land-grabbing of the wealthy. Such are not the evils from which this passage prophesies redemption. It deals only, like the first oracles of Amos, with the relentlessness and ferocity of the heathen: under Jehovah's arbitrament these shall be at peace, and whether among themselves or in Israel, hitherto so exposed to their raids, men shall dwell in unalarmed possession of their houses and fields. Security from war, not from social tyranny, is what is promised.
The following verse (5) gives in a curious way the contrast of the present to that future in which all men will own the sway of one God. For at the present time all the nations are walking each in the name of his God, but we go in the name of Jehovah for ever and aye.
To which vision, complete in itself, there has been added by another hand, of what date we cannot tell, a further effect of God's blessed influence. To peace among men shall be added healing and redemption, the ingathering of the outcast and the care of the crippled.
In that day—'tis the oracle of Jehovah—I will gather the halt,
And the cast-off I will bring in, and all that I have afflicted;
And I will make the halt for a Remnant,[879]
And her that was weakened[880] into a strong people,
And Jehovah shall reign over them
In the Mount of Zion from now and for ever.
Whatever be the origin of the separate oracles which compose this passage (iv. 1-7), they form as they now stand a beautiful whole, rising from Peace through Freedom to Love. They begin with obedience to God and they culminate in the most glorious service which God or man may undertake, the service of saving the lost. See how the Divine spiral ascends. We have, first, Religion the centre and origin of all, compelling the attention of men by its historical evidence of justice and righteousness. We have the world's willingness to learn of it. We have the results in the widening brotherhood of nations, in universal Peace, in Labour freed from War, and with none of her resources absorbed by the conscriptions and armaments which in our times are deemed necessary for enforcing peace. We have the universal diffusion and security of Property, the prosperity and safety of the humblest home. And, finally, we have this free strength and wealth inspired by the example of God Himself to nourish the broken and to gather in the forwandered.