For all the peoples walk every one in the name of his god; and we will walk in the name of Jehovah our God for ever and ever.

For all the peoples do walk, Each in the name of its god, and we, We do walk in the name of Jehovah our God, To the age and for ever.

For all the peoples will be walking, every one in the name of his god, and we will be walking in the name of the Lord our God for ever and ever.

For let all the peoples walk each one in the name of its god, But we will walk in the name of the LORD our God for ever and ever.

Quia omnes populi ambulabunt, quisque in nomine dei sui; nos autem ambulabimus in nomine Jehovae Dei nostri in seculum et usque.

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 opinions, they will yet continue in true religion. This verse then is connected with the kingdom of Christ; for until we are gathered, and Christ shines among us and rules us by his word, there can be in us no constancy, no firmness. But when under the auspices of Christ, we join together in one body the Church, such then becomes the constancy of our faith, that nothing can turn us from the right course, though new storms were at any time to arise, by which the whole world might be shaken, and though it were to happen that the universe should be agitated or pass away. We now understand what the Prophet means. He therefore says, All nations shall walk every one in the name of his god. This sentence must be thus explained, -- "Though nations be divided into various sects, and each be addicted to their own superstitions, yet we shall continue firm in the pure worship of God and in unity of faith." But this question occurs, how could the Prophet say that there would be such discords in the world, when he had shortly before spoken of the Church being gathered and united together? for he had said, Come shall all nations, and each will say, Come, let us ascend into the mount of Jehovah. There seems to be here some sort of inconsistency, -- that all nations would come to mount Zion, and yet that every people would have their own gods. But the solution is not difficult: the Prophet in this verse strengthens the faithful, until Christ should be revealed to the world: nor is there any doubt but the Prophet intended to sustain the confidence of the godly, who might have otherwise been overwhelmed a hundred times with despair. When the children of Israel were driven into exile, when their inheritance was taken away from them, when the temple had been demolished, when, in a word, no visible religion existed, they might, as I have said, have desponded, had not this promise come to their minds, -- that God would restore mount Zion, and gather a Church from the whole world. But there was also need of some confirmation, and this is what the Prophet now subjoins. Hence he says, "Since the Lord gives you hope of so glorious a restoration, you ought to feel confidence. and, in reliance on his promise, to continue in his true worship, how much soever the Gentiles may serve their own idols, and boast that they have the true God. However, then, every one of the nations may take pride in their superstitions, you ought not to fluctuate, nor turn here and there, like reeds, which are tossed to and fro, as the wind changes; but ye shall continue firm and steady in your course; for ye know that God is true, who has once for all adopted you, and has promised that your salvation will be the object of his care, even when the world shall think you to be ruined and lost." We hence see that what the Prophet had in view was to raise up into confidence the minds of the godly in the midst not only of troubles, but of utter confusion. All nations then shall walk, that is, when the temple and the city shall be demolished, and the people be led into distant exile, the ungodly will, at the same time, triumph, every one will extol his own gods: though our God should not then appear, there will yet be no reason why we should be discouraged; but we ought to recomb on his word. We shall then walk in the name of our God, and that for ever and ever; that is, though it should happen that the world should a hundred times be turned and turned over again, there shall yet be no change in our minds: for as the truth of God is eternal, so also our faith ought to be constant and never to vary. Now the difficulty is removed, and we see how these two things agree, -- that all nations shall come and with one consent worship God, and yet that to each of them there would be their own gods: for the diversity of time must be here regarded, when all nations would walk every one in the name of his god. [1] By saying, 'ys vsm 'lhyv, aish beshem Aleiu, he touches, in an indirect way, on that variety which exists among men. Though all of them pertinaciously follow and defend their own superstitions yet each one fabricates a goal for himself. Thus it happens, that nothing is certain, for they follow only their own inventions. But this the Prophet meant only to touch by the way. His main object was that which I have stated, -- that though the Church of God would be small, and should find a great multitude opposed to it, it ought not yet to succumb. We know how violent a thing is public consent; for when the majority conspire together, the small number, who entertain a different opinion, are, as it were instantly swallowed up. It is not then without reason that the Prophet exhorts the faithful here to an invincible firmness of mind, that they might triumph over all the nations. However small, then, might be the faithful in number, the Prophet wished them to look down, as it were from a higher place, not only on a large multitudes but on all mankind. Though then all nations walk, etc.: nor is the word kl, cal, all, superfluous, -- though all nations shall walk, etc. There was then but one nation, the offspring of Abraham, among whom true religion existed; and it was a dreadful devastation, when God suffered the royal city and the temple to be pulled down, and the whole body of the people to be torn asunder, to be driven away here and there, so that no kingdom and no kind of civil community remained. Hence the Prophet intimates here, that though the faithful should find that in number and dignity they were far surpassed by their enemies, they yet should not despair. "Though then all the nations walked, every one in the name of their god, -- though every people set up their superstitions against you, and all conspired against you together, yet stand ye firm and proceed in your course, and this not for a short time, but for ever and ever." [2] Now this passage shows that faith depends not on the suffrages of men, and that we ought not to regard what any one may think, or what may be the consent of all; for the truth of God alone ought to be deemed sufficient by us. How much soever, then, the whole world may oppose God, our faith ought not to be changeable, but remain firm on this strong foundation, -- that God, who cannot deceive, has spoken. This is one thing. Then, in the second place, it must be added, that this firmness ought to be perpetual. Though then Satan may excite against us new troubles, since we have hitherto stood firm as to our faith in God's word, let us proceed in the same course to the end. And the Prophet designedly added this verse; because he saw that the people would be subject to various and long-continued temptations. It was a long captivity: hence languor might have, as it were, wasted away all the confidence which the people then had. And further, after they returned from exile, we know how often and how grievously their faith was tried, when all their neighbors inimically assailed them, and when they were afterwards oppressed by cruel tyranny. This was the reason why the Prophet said that the children of God are to walk perpetually and to the end in his name Though he gives the name of gods to the idols of the nations he yet shows that there is a great and striking difference; for the nations worship their own gods, which they had invented: or how did they derive their majesty and their power, except from the false imagination of men? But the Prophet says, We will walk in the name of Jehovah our God. He hence shows that the power and authority of God is not founded on any vain device of men, for he of himself exists, and will exist, though he were denied by the whole world. And this also confirms what I have already stated, -- that the faithful ought thus to embrace the word of God, as they know that they have not to do with men, the credit of whom is doubtful and inconstant, but with him who is the true God, who cannot lie, and whose truth is immutable. Let us proceed --

Footnotes

1 - Marckius views this passage differently. He considers that the converted Gentiles are meant here, -- that when turned from their idols and their superstitions, they shall profess the true God, as revealed in the Gospel, and that each nation will regard him as its own God: however various in outward circumstances, they shall yet acknowledge the God revealed in his Word as their own. This view most certainly harmonizes better with the context than that of Calvin, which is commonly adopted. There is another, which is the same nearly in meaning, but founded on a different rendering of the words. The Jewish commentator Abarbanel, as quoted by Marckius, gives this version: -- "Nam omnes populi, qui ambulabant quisque in nomine dei sui, et now ambulabimus in nomine Jehovae Dei nostri." The words will no doubt admit of this construction; for it is often the case in Hebrew, that 'sr, who, is understood before a verb in the future tense, especially when it has the meaning of the present, as here, for the preceding "ambulabant," might be rendered "ambulant," without any inconstancy in the meaning. I would therefore render the verse thus, -- For all the nations, Who walk each in the name of its god, And we ourselves, Shall walk in the name of Jehovah our God, For ever and ever. The nations were then walking in the name of their multiplied gods; but at the time alluded to, both Gentiles and Jews would walk together in the name of Jehovah. There is thus an entire correspondence between all the parts of this remarkable passage, which extends from the first verse to the seventh inclusive; a part of which, extending only to the end of the third verse, is to be found in Isaiah. -- Ed.

2 - lvlm vd, "for ages and perpetually." vlm means most commonly an indefinite, rather than an infinite time. The verb signifies to be hidden or concealed; and so the noun means an undefined and unknown period. "For ages," would perhaps be its best version; whether these ages be limited or unlimited must depend on the context. Here d is added to show that these ages would be endless, or to the end of time: for d is "still," unceasing futurity, that which is perpetual, still the same. The Levitical dispensation was lvlm "for ages," but the new state of things promised here is to be, not only for ages, but also perpetually, that is to the end of time, while the world lasts. -- Ed.

For all people well walk, every one in the name of his god, and we will walk in the name of the Lord our God - Hitherto unsteadfastness had been the very characteristic sin of Israel. It was , "constant only in its inconstancy," ever "falling away like their forefathers, starting aside like a broken bow" Psalm 78:57. The pagan persevered in their worship, because it was evil or had evil in it, not checking but feeding their passions. Israel did not persevere in his, because it required him to deny himself things unlawful. "Hath a nation changed their gods which are yet no gods? But My people have changed their glow for that which doth not profit" Jeremiah 2:11. Henceforth, the prophet professeth for his people, the true Israel, that he will be as steadfast in good, as the pagan in evil; so our Lord sets forth "the children of this world in their generation" Luke 16:8, as an example of wisdom to the children of light.
Cyril: "They who are eager to go up into the mountain of the Lord, and wish to learn thoroughly His ways, promise a ready obedience, and receive in themselves the glories of the life in Christ, and undertake with their whole strength to be earnest in all holiness. 'For let every one,' he saith, 'in every country and city go the way himself chooseth, and pass his life, as to him seemeth good; but our care is Christ, and His laws we will make our straight path; we will walk along with Him; and that not for this life only, present or past, but yet more for what is beyond' 2-Timothy 2:11-12; Romans 8:17; Revelation 3:4. It is a faithful saying. For they who now suffer with Him, shall walk with Him forever, and with Him be glorified, and with Him reign. But they make Christ their care, who prefer nothing to His love, who cease from the vain distractions of the world, and seek rather righteousness and what is pleasing unto Him, and to excell in virtue. Such an one was the divine Paul; for he writeth, "I am crucified with Christ; and now no longer I live, but Christ liveth in me" Galatians 2:20; and again, "I determined not to know anything among you, save Jesus Christ, and Him crucified" 1-Corinthians 2:2.
To "walk" is so uniformly in Holy Scripture used of a person's moral or religious "ways" . p. 378, and above on Micah 2:11, p. 35. So again to walk with God, Genesis 5:22 or before God, Genesis 17:1 or contrary to God, Leviticus 26:21.) (as we say), that the prophet here too is doubtless speaking of the opposite religious ways of the pagan and of the future people of God. The "name" was often, in Hebrew, expressive of the character; and, in regard to God Himself, that Name which He vouchsafed to give to Himself , expressed His Self-existence, and, as a result, His Unchangeableness and His Faithfulness. The names, by which it was foretold that Christ should be called, express both His Deity and attributes ; the human Name, which He bare and vouchsafes to bear yet, was significant of His office for us, Saviour Matthew 1:21.
To praise "the Name of the Lord" then, is to praise Him in that character or relation which He has revealed to us. : "He 'walketh in the Name of the Lord,' who ordereth every act and motion worthily of the vocation wherewith he is called, and, "whether he eateth or drinketh, doth all to the glory of God. 1-Corinthians 10:31" this promise hath its own reward; for it is "forever and ever." They who "walk in the Name of the Lord," shall "walk before Him in, the land of the living, forever and ever" Psalm 116:9. Such walk on, with quickened steps, lingering not, "in the Name of the Lord our God," that is, doing all things in His Name, as His great Name requires, conformed to the holiness and all other qualities which His Name expresseth. "For ever and ever, literally forever and yet, or, more strictly still, for that which is hidden and yet," which is the utmost thought of eternity we can come to. Time indeed has no relation to eternity; for time, being God's creature, is infinite. Still, practically to us, our nearest conception of eternity, is existence, on and on and on, an endless, unchanging, ever-prolonged future, lost in distance and hidden from us, and then, and yet, an ever-to-come yet, which shalt never come to an end. Well then may we not faint, as tho' it were long to toil or to do without this or that, since the part of our way which lies amid toils and weariness is so short, and will soon be at an end; what lies beyond, in joy, is infinite in infinite joy, ever full and still ever a yet to come.
The prophet says, "we will walk;" , "uniting himself in longing, hope, faith, to the sons of the New Testament, that is, Christians, as his brethren, re-born by the grace of the same Christ;" , "ministers of the Old, heirs of the New Testament, because they loved through that same faith whereby we love; believing in the Incarnation, Passion, Resurrection of Christ yet to be, as we believe in it, having been."

Every one in the name of his god - This shall be the state of the Gentile world; but after the captivity, the Jews walked in the name of Jehovah alone; and acknowledge no other object of religious worship to the present day.

For all people will walk (g) every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever.
(g) He shows that the people of God ought to remain constant in their religion, even if all the world should give themselves to their superstition and idolatry.

For all people will walk everyone in the name of his god,.... Till those times come before described; when many nations and people shall flock to the church, and there shall be such general peace and tranquillity as here promised; till then the nations of the earth shall retain their former religion, and the profession of it, with constancy, till they are otherwise instructed, as Aben Ezra; or till the Messiah shall turn them into the right way, as Kimchi; till that time comes, the Pagans will worship their idols, and continue in the idolatry of their ancestors; the Papists will retain their image worship, and hold to their lord god the pope, as they call him; the Mahometans will cleave to their prophet, and walk according to the rules he has left them to observe. Jarchi's note is,
"they shall go to destruction because of their idolatry;''
with which he says the Targum agrees, which is,
"all nations shall go according to the idols they have worshipped;''
or, as the king of Spain's Bible,
"they shall be guilty or condemned because they have worshipped idols:''
and we will walk in the name of the Lord our God for ever and ever; both in the mean while, and when those happy times shall come, and so through all generations as long as the world stands. This is the language of those that know the Lord, believe in him, and sincerely serve him; who determine in the strength of divine grace to continue in their profession of faith of him, in his worship and service, in his ways, truths, and ordinances, whatever others, do; and indeed are the more animated to it, when they observe how constant and steadfast idolaters, Pagans, Papists, and Mahometans, are in their false worship, both in the profession and practice of it. The Targum is,
"we will trust in the Word of the Lord our God for ever and ever;''
in Christ the essential Word; and so the phrase is expressive of faith, and a profession of faith in him; and of constant attendance upon his word and ordinances.

For--rather, Though it be that all people walk after their several gods, yet we (the Jews in the dispersion) will walk in the name of the Lord. So the Hebrew particle means in the Margin, Genesis 8:21; Exodus 13:17; Joshua 17:18. The resolution of the exile Jews is: As Jehovah gives us hope of so glorious a restoration, notwithstanding the overthrow of our temple and nation, we must in confident reliance on His promise persevere in the true worship of Him, however the nations around, our superiors now in strength and numbers, walk after their gods [ROSENMULLER]. As the Jews were thoroughly weaned from idols by the Babylonian captivity, so they shall be completely cured of unbelief by their present long dispersion (Zac 10:8-12).

It will not be through any general humanitarian ideas and efforts, however, that the human race will reach this goal, but solely through the omnipotence and faithfulness of the Lord. The reason assigned for the promise points to this. Micah 4:5. "For all nations walk every man in the name of his God, but we walk in the name of Jehovah our God for ever and ever." This verse does not contain an exhortation, or a resolution to walk in the name of God, which involves an exhortation, in the sense of "if all nations walk, etc., then we will," etc.; for an admonition or a resolution neither suits the connection, in the midst of simple promises, nor the words themselves, since we should at any rate expect נלכה instead of נלך. The sameness in the form of the verbs ילכוּ and נלך requires that they should be understood in the same way. Walking in the name of God does not mean regulating the conduct according to the name of a God, i.e., according to the nature which expresses itself in the name, or worshipping him in a manner corresponding to his nature (Caspari), but walking in the strength of God, in which the nature of this God is displayed. This is the meaning of the phrase in 1-Samuel 17:45 and Zac 10:12, where "I strengthen them in Jehovah" forms the basis of "and in His name will they walk" (compare Proverbs 18:10, "The name of the Lord is a strong tower"). But the gods of all the nations, i.e., of all the heathen, are worthless beings, without life, without strength. Jehovah, on the contrary, is the only true God, the almighty Creator and Governor of the world. And the heathen, with their worthless gods, can do nothing to Him and the nation which walks in His name, his strength. If, therefore, Israel rejoices for ever and ever in the strength of its God, the heathen nations cannot disturb the peace which He will create for Israel and all who accept His word. In this way is the promise in Micah 4:3 and Micah 4:4 explained in Micah 4:5. But this explanation assumes that, even at the time when many nations stream to the mountain of the Lord, there will still be nations that do not seek Jehovah and His word, - a thought which is still further expanded in v. Micah 5:4., and involves this consolation, that such opponents of the people of God as shall be still in existence will not be able to interfere with the salvation which has been prepared for it by its God.

All people will walk - It is the practice of all nations, to serve their gods. Will walk - Seek the Lord, embrace his law and worship.