Now you shall gather yourself in troops, daughter of troops. He has laid siege against us. They will strike the judge of Israel with a rod on the cheek.
But you, Bethlehem Ephrathah, being small among the clans of Judah, out of you one will come out to me that is to be ruler in Israel; whose goings out are from of old, from ancient times.
Therefore he will abandon them until the time that she who is in labor gives birth. Then the rest of his brothers will return to the children of Israel.
He shall stand, and shall shepherd in the strength of Yahweh, in the majesty of the name of Yahweh his God: and they will live, for then he will be great to the ends of the earth.
He will be our peace when Assyria invades our land, and when he marches through our fortresses, then we will raise against him seven shepherds, and eight leaders of men.
They will rule the land of Assyria with the sword, and the land of Nimrod in its gates. He will deliver us from the Assyrian, when he invades our land, and when he marches within our border.
The remnant of Jacob will be among many peoples, like dew from Yahweh, like showers on the grass, that don’t wait for man, nor wait for the sons of men.
The remnant of Jacob will be among the nations, among many peoples, like a lion among the animals of the forest, like a young lion among the flocks of sheep; who, if he goes through, treads down and tears in pieces, and there is no one to deliver.
Let your hand be lifted up above your adversaries, and let all of your enemies be cut off.
“It will happen in that day”, says Yahweh, “that I will cut off your horses out from among you, and will destroy your chariots.
I will cut off the cities of your land, and will tear down all your strongholds.
I will destroy witchcraft from your hand; and you shall have no soothsayers.
I will cut off your engraved images and your pillars out from among you; and you shall no more worship the work of your hands.
I will uproot your Asherah poles out from among you; and I will destroy your cities.
I will execute vengeance in anger, and wrath on the nations that didn’t listen.”
John Calvin 1540 · Public Domain On vv1–15 To encourage the faithful to patience, the Prophet again…
To encourage the faithful to patience, the Prophet again reminds them that hard and severe time was nigh; for it was needful to put them in mind often of the approaching calamity, lest terror should wholly discourage them. As then there was danger from despair, the Prophet often repeats what he has already said of God’s judgment, which was then suspending over the people of Israel. And this mode and order of teaching ought to be observed. When the Prophets threaten us, or denounce the punishment we have deserved, we either become torpid, or grow angry with God, and murmur: but when they set forth any thing of comfort, we then indulge ourselves and become too secure. It is therefore necessary to connect threatening with promises, so that we may be always ready to endure temporal evils, and that our minds, sustained by hope, may, at the same time, depend on the Lord, and recomb on him. It was for this reason that the Prophet again mentions what he had already several times stated, — that the Jews would be surrounded by a siege. How do these two things agree, — that the enemies, assembled together, would be like sheaves which are taken to the floor to be trodden by the feet of animals, — and that the Jews would be besieged? I answer, that these things harmonize, because the temporary punishment, which God would inflict on his Church, would not prevent him to restore it again whenever it pleased him. Lest, therefore, security should creep over the minds of the godly, the Prophet designed often to remind them of that dreadful calamity which might have entirely upset them, had no support been afforded them, that is, had not God sustained them by his word.
Now then thou shalt assemble thyself, he says, O daughter of a troop The verb התגדדי, etgaddi, and the noun גדוד, gadud, sound alike; as though he said, Thou shalt he collected, O daughter of collection. The Prophet addresses Jerusalem: but we must see why he calls her the daughter of collection. Some think that by this word is designated the splendid and wealthy state of Jerusalem; as though the Prophet said, — “This city has been hitherto populous, but now it shall be reduced to such straits that none shall dare to go forth beyond its gates, for they shall on every side be surrounded.” But the Prophet calls Jerusalem the daughter of a troop in another sense, — because they were wont to occasion great troubles: as thieves agree together, and meet in troops for the purpose of committing plunder; so also the Prophet calls Jerusalem the daughter of a troop, for its citizens were wont willfully to do great evils, and like robbers to use violence. Thou then, he says, shalt now be collected; that is, thou shalt not send forth thy troops, but enemies shall assemble thee together by a severe siege, so that thou shalt contract thyself like a bundle.
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There are, then, two clauses in this verse, — that though the Lord resolved to help his Church, he would yet straiten her for a time, — and then the Prophet shows the reason, lest they complained that they were too severely treated: “You have been hitherto,” he says, “without a cause oppressive to others: the time then is come when the Lord will return to you your recompense.” As Isaiah says
‘Woe to thee, plunderer! Shalt thou not also be exposed to plunder?’ Isaiah 33:1;
so also in this place, — “Ye have assembled in troops, that ye might pillage innocent men; therefore other troops shall now encircle you; nay, ye shall be beset by your own fear.” The verb is in Hithpael: he says not, “Thou daughter of a troop shalt be now encircled;” but he says “Thou shalt gather thyself.”
He then adds, A siege has he set against thee. This may refer to God; but it must be understood only of enemies: for the Prophet immediately adds, They shall strive with the rod, etc. in the pleural number, — They shall then strike with the rod the cheek of the judge of Israel. He means that the Jews would be subdued by their enemies that their judges and governors would be exposed to every kind of contumely and dishonor, for to strike on the cheek is to offer the greatest indignity; as indeed it is the greatest contempt, as Demosthenes says, and is so mentioned by the lawyers. We now then perceive, that the Prophet’s object was to show, — that the Jews in vain boasted of their kingdom and civil constitution, for the Lord would expose the governors of that kingdom to extreme contempt. The enemies then shall strike their judges even on the cheek.
But there follows immediately a consolation: we hence see that the Prophet, at one time, humbles the children of God: and prepares them for enduring the cross; and then he mitigates all sorrow; yea, and makes them to rejoice in the midst of their evils. For this purpose he adds what follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 10, 15 He forewarneth them of the dangers that shall come…
He forewarneth them of the dangers that shall come before they enjoy these comforts, showing that forasmuch as Jerusalem was accustomed with her garrisons to trouble others, the Lord would now cause other garrisons to vex her, and that her rulers should be smitten on the face most contemptuously.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–15 Mic 5:1 Now gather thyself in troops, O daughter…
Mic 5:1 Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.
Ver. 1. Now gather thyself in troops, O daughter of troops] Here the virgin, the daughter of Zion, despiseth her adversaries of Assyria and Babylon, and laughs them to scorn; "the daughter of Jerusalem shaketh her head at them," Isa 37:22; and bearing herself bold upon the foregoing promise, Mic 4:13, that she should beat in pieces many people, she taketh liberty to taunt the Assyrian monarch with all his troops beleaguering her, and basely abusing her judges, telling him, that the babe of Bethlehem would shortly take an order with him. And although she were but a virgin, yet, having such a champion as Christ, who is in love with her, that will take her part and fight her quarrel, she doubteth not to say, "Now gather thyself in troops," &c. Nunc turmatim coito, o turmaria, Increase thine army and come forth. "Gather yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to nought; speak the word, and it shall not stand; for God is with us," Isa 8:9-10; Jehovah is our judge, Jehovah is our champion, Jehovah is our king; he will save us, Isa 33:22. Lo, this is the Church’s confident boasting in Christ, this is the triumph of her trust in him. The thought of his birth swalloweth up all her fears and discontents; and compasseth her about with songs of deliverance, Psa 32:7.
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He hath laid siege against us] And already devoured us in his hopes; but if we do but turn us to Christ, and say, Behold, she whom thou lovest is distressed the Assyrian as a strong river is come up over all his channels, and reacheth even to the neck; yea, the stretching out of his wings filleth the breadth of thy land, O Immanuel, Isa 8:7-8, he will soon bestir himself, he will besiege our besiegers, he will smite them upon the cheek bone, and break the teeth of those ungodly, Psa 3:7, that smote the judge of Israel with a rod upon the cheek, for a reproach to the whole people. Hugo by this judge of Israel understandeth Christ, who was indeed at his passion contumeliously buffeted (ερραπισαν Bacillis ceciderunt. Beza), and smitten with rods upon the cheek, Mat 26:6-7. But this, though it be true, yet cannot be the sense of this text.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–15 This verse is, say some, a sharp sarcasm against…
This verse is, say some, a sharp sarcasm against Israel’s enemies. Others will have it to be a repetition of the evils, and a description how far those evils should prevail, that were ere long to come upon Judah and Jerusalem, by either Sennacherib and his Assyrians, or by Nebuchadnezzar and his Babylonians, to where God’s people seem thus to speak: We have heard what we must suffer for a time, and how we shall be delivered and triumph at last; and since that is the order, first afflictions, afterwards salvation, delay not, O thou enemy, but now gather thyself in troops; summon in thy forces, appoint thy rendezvous, bring thy spoiling, wasting troops, thy merciless and bloody troops, and form thy army, O Assyrian: of whom much like this doth Isaiah prophesy, Isa 8:6-10. And this passage of Micah may also further refer to the Babylonian army under Nebuchadnezzar, under the violence of both which they were to suffer, and from both which the Jews should have a glorious deliverance ere long. O daughter of troops; O Nineveh, daughter of troops: from her first founder she was a city full of troops, that spoiled, Cut off, and destroyed, and had been more than ordinarily so under Pul, Tiglath-pileser, Shalmaneser, and Sennacherib for ninety-five years together, in the successive reigns of these four monarchs. Babylon also in her time was as troublesome to Judah, and must be this daughter of troops also. He; that is, the enemy, either Assyrian, which had taken all but Jerusalem, and did invest Jerusalem too; or Babylonian, which afterward besieged and took Jerusalem, sacked the city, burnt the temple, and captivated the people.
Hath laid siege against us; hath in prophetic style, certainly will lay siege against the inhabitants of Jerusalem, the only people of God at that time; both king, judges, and citizens were all enclosed in the siege.
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They, the proud, successful, and oppressive enemy,
shall smite the judge, the king, supreme judge,
of Israel; not the ten tribes, though they are usually called by this name, but the two tribes that adhered to David’s family.
With a rod upon the cheek: this is a proverbial speech, expressing a very contemptuous usage of the person spoken of, and it was fulfilled partly when Sennacherib’s general Rabshakeh did so vilify good Hezekiah, and not content herewith vilified the God of, Israel also, as 2Ki 18:19, &c.; Isa 37:23. It was more fully and literally accomplished when Zedekiah, his children, his counsellors, and his officers of state, were most barbarously used by the insulting Babylonians, 2Ki 25:6,7; 2Ch 36:13,17,18, &c.; Jer 52:6, &c. Since all this must be done against us, make haste, O thou proud enemy, and do it, for it will end in our deliverance and thy ruin.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 7 Here, as before, we have,
Here, as before, we have,
I. The abasement and distress of Zion, Mic 5:1. The Jewish nation, for many years before the captivity, dwindled, and fell into disgrace: Now gather thyself in troops, O daughter of troops! It is either a summons to Zion's enemies, that had troops at their service, to come and do their worst against her (God will suffer them to do it), or a challenge to Zion's friends, that had troops too at command, to come and do their best for her; Let them gather in troops, yet it shall be to no purpose; for, says the prophet, in the name of the inhabitants of Jerusalem, He has laid siege against us; the king of Assyria has, the king of Babylon has, and we know not which way to defend ourselves; so that the enemies shall gain their point, and prevail so far as to smite the judge of Israel - the king, the chief justice, and the other inferior judges - with a rod upon the cheek, in contempt of them and their dignity; having made them prisoners, they shall use them as shamefully as any of the common captives. Complaint had been made of the judges of Israel (Mic 3:11) that they were corrupt and took bribes, and this disgrace came justly upon them for abusing their power; yet it was a great calamity to Israel to have their judges treated thus ignominiously. Some make this the reason why the troops (that is, the Roman army) shall lay siege to Jerusalem, because the Jews shall smite the judge of Israel upon the cheek, because of the indignities they shall do to the Messiah, the Judge of Israel, whom they smote on the cheek, saying, Prophesy, who smote thee. But the former sense seems more probable, and that it is meant of the besieging of Jerusalem, not by the Romans, but the Chaldeans, and was fulfilled in the indignities done to king Zedekiah and the princes of the house of David.
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II. The advancement of Zion's King. Having shown how low the house of David should be brought, and how vilely the shield of that mighty family should be cast away, as though it had not been anointed with oil, to encourage the faith of God's people, who might be tempted now to think that his covenant with David and his house was abrogated (according to the psalmist's complaint, Psa 89:38, Psa 89:39), he adds an illustrious prediction of the Messiah and his kingdom, in whom that covenant should be established, and the honours of that house should be revived, advanced, and perpetuated. Now let us see,
1. How the Messiah is here described. It is he that is to be ruler in Israel, whose goings forth have been from of old, from everlasting, from the days of eternity, as the word is. Here we have, (1.) His existence from eternity, as God: his goings forth, or emanations, as the going forth of the beams from the sun, were, or have been, of old, from everlasting, which (says Dr. Pocock) is so signal a description of Christ's eternal generation, or his going forth as the Son of God, begotten of his Father before all worlds, that this prophecy must belong only to him, and could never be verified of any other. It certainly speaks of a going forth that was now past, when the prophet spoke, and cannot but be read, as we read it, his outgoings have been; and the putting of both these words together, which severally are used to denote eternity, plainly shows that they must here be taken in the strictest sense (the same with Psa 90:2, From everlasting to everlasting thou are God), and can be applied to no other than to him who was able to say, Before Abraham was, I am, Joh 8:58. Dr. Pocock observes that the going forth is used (Deu 8:3) for a word which proceeds out of the mouth, and is therefore very fitly used to signify the eternal generation of him who is called the Word of God, that was in the beginning with God, Joh 1:1, Joh 1:2. (2.) His office as Mediator; he was to be ruler in Israel, king of his church; he was to reign over the house of Jacob for ever, Luk 1:32, Luk 1:33. The Jews object that our Lord Jesus could not be the Messiah, for he was so far from being ruler in Israel that Israel ruled over him, and put him to death, and would not have him to reign over them; but he answered that himself when he said, My kingdom is not of this world, Joh 18:36. And it is a spiritual Israel that he reigns over, the children of promise, all the followers of believing Abraham and praying Jacob. In the hearts of these he reigns by his Spirit and grace, and in the society of these by his word and ordinances. And was not he ruler in Israel whom winds and seas obeyed, to whom legions of devils were forced to submit, and who commanded away diseases from the sick and called the dead out of their graves? None but he whose goings forth were from of old, from everlasting, was fit to be ruler in Israel, to be head of the church, and head over all things to the church.
2. What is here foretold concerning him.
(1.) That Bethlehem should be the place of his nativity, Mic 5:2. This was the scripture which the scribes went upon when with the greatest assurance they told Herod where Christ should be born (Mat 2:6), and hence it was universally known among the Jews that Christ should come out of the town of Bethlehem where David was, Joh 7:42. Beth-lehem signifies the house of bread, the fittest place for him to be born in who is the bread of life. And, because it was the city of David, by a special providence it was ordered that he should be born there who was to be the Son of David, and his heir and successor for ever. It is called Bethlehem-Ephratah, both names of the same city, as appears Gen 35:19. It was little among the thousands of Judah, not considerable either for the number of the inhabitants or the figure they made; it had nothing in it worthy to have this honour put upon it; but God in that, as in other instances, chose to exalt those of low degree, Luk 1:52. Christ would give honour to the place of his birth, and not derive honour from it: Though thou be little, yet this shall make thee great, and, as St. Matthew reads it, Thou art not the least among the princes of Judah, but upon this account art really honourable above any of them. A relation to Christ will magnify those that are little in the world.
(2.) That in the fulness of time he should be born of a woman (Mic 5:3): Therefore will he give them up; he will give up his people Israel to distress and trouble, and will defer their salvation, which has been so long promised and expected, until the time, the set time, that she who travails has brought forth, or (as it should be read) that she who shall bring forth shall have brought forth, that the blessed virgin, who was to be the mother of the Messiah, shall have brought him forth at Bethlehem, the place appointed. This Dr. Pocock thinks to be the most genuine sense of the words. Though the out-goings of the Messiah were from everlasting, yet the redemption in Jerusalem, the consolation of Israel, must be waited for (Luk 2:25-38) until the time that she who should bring forth (so the virgin Mary is called, as Christ is himself called, He that shall come) shall bring forth; and in the mean time he will give them up. Divine salvations must be waited for until the time fixed for the bringing of them forth.
(3.) That the remnant of his brethren shall then return to the children of Israel. The remnant of the Jewish nation shall return to the spirit of the true genuine children of Israel, a people in covenant with God; the hearts of the children shall be turned to the fathers, Mal 4:6. Some understand it of all believers, Gentiles as well as Jews; they shall all be incorporated into the commonwealth of Israel; and, as they are all brethren to one another, so he is not ashamed to call them brethren, Heb 2:11.
(4.) That he shall be a glorious prince, and his subjects shall be happy under his government (Mic 5:4): He shall stand and feed, that is, he shall both teach and rule, and continue to do so, as a good shepherd, with wisdom, and care, and love. So it was foretold. He shall feed his flock like a shepherd, shall provide green pastures for them, and under-shepherds to lead them into these pastures. He is the good shepherd that goes before the sheep, and presides among them. He shall do this, not as an ordinary man, but in the strength of the Lord, as one clothed with a divine power to go through his work, and break through the difficulties in his way, so as not to fail, or be discouraged; he shall do it in the majesty of the name of the Lord his God, so as plainly to evidence that God's name was in him (Exo 23:21) the majesty of his name, for he taught as one having authority and not as the scribes. The prophets prefaced their messages with, Thus saith the Lord; but Christ spoke, not as a servant, but as a Son - Verily, verily, I say unto you. This was feeding in the majesty of the name of the Lord his God. All power was given him in heaven and in earth, a power over all flesh, by virtue of which he still rules in the majesty of the name of the Lord his God, a name above every name. Christ's government shall be, [1.] Very happy for his subjects, for they shall abide; they shall be safe and easy, and continue so for ever. Because he lives, they shall live also. They shall lie down in the green pastures to which he shall lead them, shall abide in God's tabernacle for ever, Psa 61:4. His church shall abide, and he in it, and with it, always, even to the end of the world. [2.] It shall be very glorious to himself: Now shall he be great to the ends of the earth. Now that he stands and feeds his flock, now shall he be great. For Christ reckons it his greatness to do good. Now he shall be great to the ends of the earth, for the uttermost parts of the earth shall be given him for his possession, and the ends of the world shall see his salvation.
(5) That he shall secure the peace and welfare of his church and people against all the attempts of his and their enemies (Mic 5:5, Mic 5:6): This man, as king and ruler, shall be the peace when the Assyrians shall come into our land. This refers to the deliverance of Hezekiah and his kingdom from the power of Sennacherib, who invaded them, in the type; but, under the shadow of that, it is a promise of the safety of the gospel-church and of all believers from the designs and attempts of the powers of darkness, Satan and all his instruments, the dragon and his angels, that seek to devour the church of the first-born and all that belong to it. Observe, [1.] The peril and danger which Christ's subjects are supposed to be in. The Assyrian, a potent enemy, comes into their land (Mic 5:5, Mic 5:6), treads within their borders, nay, prevails so far as to tread in their palaces; it was a time of treading down and of perplexity when Sennacherib made a descent upon Judah, took all the defenced cities, and laid siege to Jerusalem, Isa 36:1; Isa 37:3. This represented the gates of hell fighting against the kingdom of Christ, encompassing the camp of the saints and of the holy city, and threatening to bear down all before them. When the terrors of the law set themselves in array against a convinced soul, when the temptations of Satan assault the people of God, and the troubles of the world threaten to rob them of all their comforts, then the Assyrian comes into their land and treads in their palaces. Without are fightings, within are fears. [2.] The protection and defence which his subjects are then sure to be under. First, Christ will himself be their peace. When the Assyrian comes with such a force into a land, can there be any other peace than a tame submission and an unresisted desolation? Yes, even then the church's King will be the conservator of the church's peace, will be for a hiding-place, Isa 32:1, Isa 32:2. Christ is our peace as a priest, making atonement for sin, and reconciling us to God; and he is our peace as a king, conquering our enemies and commanding down disquieting fears and passions; he creates the fruit of the lips, peace. Even when the Assyrian comes into the land, when we are in the greatest distress and danger and have received a sentence of death within ourselves, yet this man may be the peace. In me, says Christ, you shall have peace, when in the world you have tribulation; at such a time our souls may dwell at ease in him. Secondly, He will find out proper instruments to be employed for their protection and deliverance, and the defeat of their enemies: Then shall we raise against him seven shepherds and eight principal men, that is, a competent number of persons, proper to oppose the enemy, and make head against him, and protect the church of God in peace, men that shall have the care and tenderness of shepherds and the courage and authority of principal men, or princes of men. Seven and eight are a certain number for an uncertain. Note, When God has work to do he will not want fitting instruments to do it with; and when he pleases he can do it by a few; he needs not raise thousands, but seven or eight principal men may serve the turn if God be with them. Magistrates and ministers are shepherds and principal men, raised in defence of religion's righteous cause against the powers of sin and Satan in the world. Thirdly, The opposition given to the church shall be got over, and the opposers brought down. This is represented by the laying of Assyria and Chaldea waste, which two nations were the most formidable enemies to the Israel of God of any, and the destruction of them signified the making of Christ's enemies his footstool: They shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof; they shall make inroads upon the land, and put to the sword all that they find in arms. Note, Those that threaten ruin to the church of God hasten ruin to themselves; and their destruction is the church's salvation: Thus shall he deliver us from the Assyrian. When Satan fell as lightning from heaven before the preaching of the gospel, and Christ's enemies, that would not have him to reign over them, were slain before him, then this was fulfilled.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–15 Now gather thyself in troops, O daughter of troops,....…
Now gather thyself in troops, O daughter of troops,.... Not Jerusalem, full of people, called to draw out their forces, and fall upon the enemy besieging them, whether Chaldeans or Romans; but rather the Babylonians, whose armies were large, and their troops numerous; who are called upon by the people of God, encouraged by the foregoing prophecies, as well as by what follows, to come forth with all their forces, and muster up all their armies, and exert all the power and strength they had, thus suiting them; being assured, by the above promises, that in the issue they should prevail over all their enemies: unless the Romans should be intended, to whom this character of "daughter of troops" well agrees, of whose legions all have heard; and since the Babylonish attempt on Jerusalem, and the carrying the Jews captive into Babylon, are before predicted, with their deliverance from it, and what they should do in the times of the Maccabees; a prophecy of the Romans, or a representation of them, a gathering their troops and legions together to besiege Jerusalem, very naturally comes in here;
he hath laid siege against us; either Nebuchadnezzar, and the Chaldean army; or Vespasian with the Romans: this, according to the prophetic style, is spoken of as if actually done, because of the certainty of it;
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they shall smite the judge of Israel with a rod upon the cheek; that is, either they, the besiegers, the king of Babylon and his army, when they shall have taken Jerusalem, besieged by them, shall use Zedekiah the king of Judah, and judge of Israel, and his princes and nobles, very ill, signified by this phrase; yea, in a very cruel and barbarous manner; first slaying his sons and his princes before his eyes, then putting his eyes out, binding him in chains, and carrying him to Babylon, and there laying him in a prison, Jer 52:10; or else they, the besieged, would use the Messiah, the King, Judge, and Ruler in Israel, in such a spiteful and scandalous manner; and so the Messiah was to be used by them, who according to prophecy gave his cheek to them that plucked off the hair, and hid not his face from shame and spitting; and so Jesus, the true Messiah, was smitten, both with rods, and with the palms of men's hands, and buffeted and spit upon, Isa 50:6; and this is mentioned as a reason why Jerusalem would be encompassed with the Roman armies, and besieged by their troops and legions, and become desolate, even for their rejection and ill usage of the Messiah. Aben Ezra says, it is right in my eyes that the judge of Israel is the Messiah, or Zerubbabel; not the latter, who never was so used, but the former.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1–15 The troubles of Israel, ver. 1. The birth and…
The troubles of Israel, ver. 1. The birth and advancement of the Messiah, ver. 2-4. His protection of his people, and victory over their enemies, ver. 5, 6. The increase of the church and destruction of her enemies, ver. 7-15.
Now gather thyself - Since this must be done, do it quickly. O daughter of troops - Nineveh or Babylon. He - Sennacherib, or Nebuchadnezzar. They - The proud, oppressive enemy. The judge - The king. Of Israel - Not the ten tribes, though they are actually called by this name, but the two tribes that adhered to David's family. A rod - This is a proverbial speech, expressing the most contemptuous usage.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15 This chapter begins, according to the opinion of some
CHAPTER V
This chapter begins, according to the opinion of some
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commentators, with a prophecy concerning the siege of
Jerusalem by Nebuchadnezzar, and the great indignities which
Zedekiah should suffer from the Babylonians, 1.
We have next a most famous prediction concerning the birthplace
of the Messiah, "whose goings forth have been from of old, from
EVERLASTING," 2.
See Mt 2:6.
The Jews obstinately persisting in their opposition to the
Messiah, God will therefore give them up into the hands of
their enemies till the times of the Gentiles be fulfilled: and
then all the posterity of Jacob, both Israel and Judah, shall
be converted to the faith of our Lord Jesus Christ, and, along
with the Gentiles, be brought into the large and peaceful
pastures of this Great Shepherd of the sheep, 3, 4.
After this illustrious prophecy, the prophet goes on to
foretell the downfall of the Assyrians, by whom are meant the
enemies of the Church in general, the type being probably put
for the antitype; the miraculous discomfiture of the great
Assyrian army in the reign of Sennacherib strongly shadowing
forth the glorious and no less miraculous triumphs of
Christianity in the latter times, 5, 6.
See Isa 11:16.
Some understand this prophecy of Antiochus and the seven famous
Maccabees, with their eight royal successors, from Aristobulus
to Antigonus; and it is not impossible that these people may
be also intended, for we have often had occasion to remark that
a prophecy of the Old Testament Scriptures has frequently more
than one aspect. The seventh verse was fulfilled by the Jews
spreading the knowledge of the true God during their captivity,
and so paving the way for the gospel; but will be more signally
fulfilled after their conversion and restoration.
See Ro 11:12-15.
The remaining verses contain a prophecy of the final overthrow
of all the enemies of pure and undefiled religion, and of the
thorough purification of the Church of God from the corruptions
of Antichrist, 9-15.
NOTES ON CHAP. V
Verse 1. O daughter of troops] The Chaldeans, whose armies were composed of troops from various nations.
He (Nebuchadnezzar) hath laid siege against us; (Jerusalem;) they shall smite the judge of Israel (Zedekiah) with a rod upon the cheek.] They shall offer him the greatest indignity. They slew his sons before his face; and then put out his eyes, loaded him with chains, and carried him captive to Babylon.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 12 Mic 5:1. Now gather thyself, &c. — It seems…
Mic 5:1. Now gather thyself, &c. — It seems this verse ought to be joined to the foregoing chapter, as it evidently belongs to it, and not to this, which is upon a quite different subject. Thus considered, after the promises given of a restoration from the captivity into which they should be carried, and of victory over their surrounding enemies, the prophecy concludes with bidding them first expect an enemy to come against them, who should lay siege to their chief city, and carry their insolence so far as to treat the judge of Israel in the most indignant and despiteful manner, such as striking him on the cheek, or face, with a rod, or stick. This, it is likely, was fulfilled on Zedekiah, who was treated in a contumelious manner by the Chaldeans, as if he had been a common captive, 2Ki 25:6-7. And as the singular number is often used for the plural, by the judge of Israel may be meant the judges of Israel, including their principal men, as well as the king, for they doubtless were treated no better than he was; nay, probably, still more indignantly.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–11 Now gather thyself in troops, O daughter of troops…
Now gather thyself in troops, O daughter of troops - The “daughter of troops” is still the same who was before addressed, Judah. The word is almost always . used of “bands of men employed in irregular, marauding, in-roads.” Judah is entitled “daughter of troops,” on account of her violence, the robbery and bloodshed within her (Mic 2:8; Mic 3:2; etc. Hos 5:10), as Jeremiah says, “Is this house which is called by My Name become a den of robbers in your eyes?” (Jer 7:11, compare Mat 21:13). She then who had spoiled Isa 33:1 should now be spoiled; she who had formed herself in bands to lay waste, shall now be gathered thick together, in small bands, unable to resist in the open field; yet in vain should she so gather herself; for the enemy was upon her, in her last retreat.
This description has obviously no fulfillment, except in the infliction by the Romans. For there was no event, before the invasion by Sennacherib and accordingly in the prophet’s own time, in which there is any seeming fulfillment of it. But then, the second deliverance must be that by the Maccabees; and this siege, which lies, in order of time, beyond it, must be a siege by the Romans. With this it agrees, that whereas, in the two former visitations, God promised, in the first, deliverance, in the second, victory, here the prophet dwells on the Person of the Redeemer, and foretells that the strength of the Church should not lie in any human means Mic 5:8-15. Here too Israel had no king, but a judge only. Then the “gathering in robber-bands” strikingly describes their internal state in the siege of Jerusalem; and although this was subsequent to and consequent upon the rejection of our Lord, yet there is no reason why the end should be separated from the beginning since the capture by Titus was but the sequel of the capture by Pompey, the result of that same temper, in which they crucified Jesus, because He would not be their earthly king. It was the close of the organic existence of the former people; after which the remnant from among them with the Gentiles, not Israel after the flesh, were the true people of God.
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He hath laid siege against us - The prophet, being born of them, and for the great love he bore them, counts himself among them, as Paul mourns over his brethren after the flesh. “They shall smite the judge of Israel with a rod upon the cheek.” So Paul said to him who had made himself high priest, “God shall smite thee, thou whited wall; for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law” Act 23:3. It is no longer “the king” (for they had said, “We have no King but Caesar Joh 19:15) but the “judge of Israel,” they who against Christ and His Apostles gave wrong judgment. As they had smitten contrary to the law, so were the chief men smitten by Titus, when the city was taken. As they had done it, was done unto them. To be smitten on the thee, betokens shame; to smite with the red, betokens destruction. Now both shall meet in one; as, in the Great Day, the wicked “shall awake to shame and everlasting contempt, and shall perish forever” Dan 12:2.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11, 13, 14 Robber. Some understand this of Babylon, which robbed and…
Robber. Some understand this of Babylon, which robbed and pillaged the temple of God; others understand it of Jerusalem, by reason of the many rapines and oppressions committed there. (Challoner) --- Hebrew, "now assemble, O daughter of troops;" Babylon, famous (Haydock) for soldiers, who will seize Sedecias; (Jeremias xxxix. 6.; Calmet) or Jerusalem, noted for rapine, chap. iii. Thou shalt be spoiled, yet restored till Bethlehem bring forth Christ, the ruler of the world. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 See Mic_4:1 ff for the passage comments with footnotes.
See Mic_4:1 ff for the passage comments with footnotes.
(cf. Mic_5:1). נכון stands emphatically as the expression which, from the ancient promise 2Sa_7:16; 2Sa_7:26, has be come the usual one, for the unchangeable establishment of anything by Almighty God, who can build firmly even on the floods of waters (Psa_24:2; cf. Psa_93:2). Parallel to this the following member says: and it (Zion) shall be exalted above the hills (cf. Eze_17:22 f.). The ideal significance ot both sentences is proved by the parallel third member; and the peoples shall flow unto it,1 seeing it as it were from afar; not by constraint, but willingly. It lies in the universal character of the prophecy, that the word “peoples” here should not, as in Mic_1:2, be the tribes of Israel, but the nations of the world, and accordingly, in the second verse, גּוים immediately takes its place (cf. Isa_2:2).
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Mic_5:2. And many nations shall go, רַבִּים like the N. T. οἱ πολλοί, e. g. Mat_26:28; not in reference to those who exclude themselves, but to the great number of those who come (cf. Isa_2:2, כּל) A powerful movement will go through the heathen world, so that their own feeling will turn them all toward Zion (Zec_8:20. ff.), and shall say to each other Come ye! and let us go up (for a mountain is thought of) to the mountain of Jehovah, and to the house of the God of Jacob, no more to our deceitful idols from one land to the other (Deu_30:11 ff.); that he may teach us (imperf. instead of pert, conv. because the connection is final) concerning his ways, מִןπερι, as Isa_47:13),2—that we may walk in his paths. God teaches sinners the path in which they should go, (Psa_25:8; Psa_25:12) For out of Zion shall go forth direction, and the word of Jehovah out of Jerusalem. The Thorah rests immediately on the preceding יוֹרֶה, and is, therefore, not to be understood (with Hengstenberg) as the Mosaic law strictly, but in its proper, more comprehensive sense, “instruction,” as also the explanatory “word of Jehovah,” in the parallel member, is not at all tke word already written merely, but one that is to be sounded out anew.3 Theodoret: “The word of the gospel, beginning as from a fountain, runs out through the whole inhabited world‚” Jerusalem, accordingly, is considered in that time of salvation, not as the seat of culture, but as the source of the living revelation of the Lord.
Mic_5:3. And He will judge between many peoples. War comes from the fact that men would procure justice for themselves, and so exercise violence (cf. Gen_4:23; Rom_12:19); the new kingdom, however, will be (Isa_9:11) a kingdom of peace; God will discharge the duty of a judge. Compare, concerning the spread of such intimations of a reign of peace, in the heathen world, about the time of Christ, Virgil, Ecclesiastes 4 :.; Ovid, Fast., 1:699; Martial, 14:34. And will correct mighty nations, “who were hitherto for the most part inclined of their own will to grasp the sword.” Hengst., cf. Isa_53:12. Far away into the remote distance: accordingly, the flowing up in Mic_5:1-2, is a spiritual movement which is compatible with their externally remaining at home. Then they will beat their swords, which were still drawn against God’s kingdom (Joel 4:10), into ploughshares, and their spears into pruning-hooks, i. e. into the implements of peace. For they will not lift up the sword nation against nation, they will not learn war any more; Jehovah teaches them, and his instruction is peace.4But they shall dwell, each one under his vine and under his fig tree,5 images of undisturbed peace in Solomon’s time (1Ki_5:5; Zec_3:10). “Our evening meal‚” says the missionary, R. Schulz (Leitungen des Hochsten, 5:285), “we enjoyed” (in Beit Jibrin not far from Akko) “under a great grape-vine, whose stem was about a foot and a half in circumference, while it stretched upward to the height of thirty feet. It covered with its branches and side-canes a cottage of more than thirty feet in length and breadth. The clusters of such a vine weigh from ten to twelve pounds. They cut them off, lay them on a table, sit around and eat as much as each one desires.” Fig trees of equal luxuriance were seen by the same traveller between Arimathea and Jerusalem. Without a disturber, as is promised, Lev_26:6; for the mouth of Jehovah of Sabaoth has spoken, and before Him must all the world be dumb (Hab_2:10; Zep_1:7), just because He the Lord of hosts is strong and mighty in battle (Psa_24:10; Psa_24:8).
Mic_5:5. In Him lies the guaranty for the final salvation of Israel: For all the peoples go hence each in the name of his God, but we walk in the name of Jehovah, our God, forever and ever. The name of the God of Israel is Jehovah, that is, the eternally living and forever unchangeable one; and this name describes his being (Exo_3:14). He, therefore, who walks in this name, in the power of this name, will eternally walk (Psa_53:2-5 ff.; Joh_17:21 ff.). The true sense of the first half of the verse results from the antithesis, that mere “going,” in contrast with “going eternally,” has the incidental signification of “passing away” (Job_19:10; Job_14:20). It is the opposition of transience to permanence, inferred from the union (solidarity) in which th.e worshipper stands with the object of his devotion : the idols are perishable, because made of perishable materials; God is eternal, and therefore, etc. Compare on the whole thought, Isa_45:16 f. Bolder yet would appear the prophetic conception if we were to refer the final words עולם ועד to both verbs, and thus find the promise expressed that, in the time of salvation, every people would, under the name of its God, adore the true God and walk with Him eternally. The view might be supported by Psa_97:9; Psa_97:7, where a time is promised in which the gods should bow before God, and by Psalms 82 :., where it said that the gods like men will pass away, and Jehovah will enter into their inheritance. Still the form, in which it would appear here in Micah, transcends perhaps the horizon of the O. T. [“To walk in the name,” etc., may probably mean “to walk consistently with the character and will,” etc.—Tr.]
Mic_5:6. In that day, saith Jehovah, will I gather. He will gather, but not immediate!v now, as they allow themselves to be persuaded (Mic_2:12), but in the last days (Mic_5:1), and not the population of Zion as it is, but her that halteth, i. e., who has been pitifully treated, and her that is east off will I collect, and her whom I have afflicted. As such, therefore not till after many hard blows, after abuse and rejection (cf. Mic_5:10), will the Lord be gracious again to the daughter of Zion, the population of Judah. The assumption of Quistorp and Burck, that by “the lame” and “the dispersed,” the kingdom of Samaria was meant, never deserved refutation.
Mic_5:7. And will set the lame for a remnant, will regard and treat them as the remnant to whom the promise applies (cf. on Mic_2:12); and the dispersed (cf. Amo_5:27) those who have been thrust into exile, for a strong nation. And Jehovah is king in mount Zion from now on unto eternity (cf. Oba_1:21). The “now” is spoken of the time of the fulfillment; from that point onward at which God shall establish his universal dominion (Psalms 93 :); not as if this dominion did not exist also now, but now it is not perceived. Instead of the Messiah of David, Micah names God Himself as ruler in the kingdom of the future: “Non ut excludat regnum illud Davidis (cf. Mic_5:1), sed ut ostendat Deum palam facturum se auctorem illius regni esse, immo se ipsum tenere totam poteiitiam.” (Calvin.)
Mic_5:8. And thou, flock-tower of Ophel, the daughter of Zion will come to thee. Yea there is to be (zukunftig ist) the former dominion, the kingdom of the daughter of Jerusalem. Commentators connect the words of the first clause differently: “thou tower of the flock, hill of the daughter of Zion, to thee will arrive and come,” etc. But this is condemned by the tautology, unavoidable in this view of בּאה and תּאתה. Accordingly, the Masoretes also close the sentence by the Athnach under תאתה, and our construction, which is found also in the LXX., is to be thought of as the right one. As regards the sense the connection shows that there must be a reference in the tower of the flock to the royal house of David; for as Mic_5:1-7, are antithetically related to Mic_3:12, inasmuch as the destruction of the temple hill is immediately followed by the promise of the consecration of it to be the centre of God’s eternal kingdom, so our Mic_5:8 forms the text for the following symmetrical discourse Mic_5:9-15, of which the theme is the near approaching ruin of the kingdom. Now there is a tower of David mentioned in Son_4:4, which is described as a majestic structure, adorned with trophies. On the other side, Nehemiah (Neh_3:25) speaks of a tower which rose above the king’s castle, and therefore must have stood on Mount Zion. Both are explained by Keil and Hengstenberg as identical each with the other, and both with the tower of the flock in our passage. But, first, it is very doubtful whether those two towers are identical. The tower of David (Son_4:4) can just as well be identical with the tower mentioned Neh_3:11, or Neh_3:28. There were many towers in Jerusalem, and any one which David had built might be called the tower of David; but again, granting that identity, the identity of the tower of David on Zion with the tower of the flock, is still more questionable, for why in that case should not this latter be called here also the tower of David. Finally, the tower is called by Micah expressly the tower of Ophel, not the tower of Zion. But Ophel is not Mount Zion, but the steep spur on the south of the temple mountain.6
To arrive at an understanding of our passage, we must turn to another of its connections. The designation “tower of the flock” (Migdal-edar). occurs also in Gen_35:16 ff. We there read that as Jacob went from Bethel to Bethlehem, Rachel his wife died in her confinement, and that he then pitched his tent beyond Migdal-edar. There must, accordingly, have been a tower not far from Jerusalem, in the open field, such as were common in antiquity, to afford refuge to the inhabitants of the flat country in times of hostile invasion. Cf. Faber, Archaologie, 192 ff. German antiquity also is familiar with these towers visible from afar, in the open fields; in the Alexander-legend of Parson Lamprecht, they appear under the name of “Bergfrieden,” with which is connected the German-French name belfroys, beffrois. And that Micah has this tower of trie flock in mind is unquestionable, for, in the first place, thus only can we explain the connection of ideas, by virtue of which (Mic_5:9 ff.) the pangs of the woman in child-birth follow in a manner parallel to the connection of the tower of the flock with the pangs of Rachel (Genesis 35 :). And secondly, the mention of the name Ephrata (Mic_5:1), in connection with Bethlehem, is a reminiscence of Gen_35:16.
If now we inquire more precisely after the position of this tower of the flock, we may infer with great probability from the two passages combined, that it lay within the limits of the subsequent city of Jerusalem. For here it is called the mount of Ophel, and Ophel lay in Jerusalem; there we read that it lay on the way from Bethel to Bethlehem, and within the inconsiderable distance which there was (כּבְרה, Mic_5:15) between the place where Rachel died and Bethlehem. Now Jerusalem lies on this road, twelve Roman miles from Bethel, and six Roman miles from Bethlehem. We may add, that from 1Sa_10:2, it must be inferred that Rachel’s grave lay still north of Jerusalem; that Jacob, therefore, after her death, on his way further to Bethlehem, must have passed the site of Jerusalem; but that Salem, the residence of Melchisedek, did not include the temple-mountain, is evident, since Abraham offered Isaac on this mountain without coming in contact with Melchisedek. On the other hand, that the temple mountain, particularly, was well suited for a fortification of the kind above described, is obvious from the fact that Hyrcanus also and Herod found it altogether convenient to be the site of a strong tower (Joseph., Ant., 18:6), and the south point, Ophel, especially, looked far out into the land, and was on three sides almost inaccessible. David may, therefore, have found this old tower on Ophel, and fortified it anew. For that he established such strong towers outside of Zion, also, is shown by the name of the tower, Neh_3:11. Further, Isa_32:14 indicates that beside the palace on Zion (Armon), there stood a stronghold, and superfluously, Neh_3:27, directly proves that Ophel was fortified, for a wall of Ophel is there spoken of.
That Micah now names this Flock-tower, in particular, as an emblem of the kingdom of David, is not because the establishment of a shepherd relation between God and his people is in question (Henestenberg); for it is here said that the dominion shall come to the Flock-tower, not to God; but it rests on historical agreements and parallels. The Flock-tower is directly a symbol of the royal house of David, as having come from the flock. Once already has Zion turned to the flock, to gain her king from thence; and so will she a second time, in the day of salvation, turn to the dominion which springs from the flock; the people turn to Jerusalem, Jerusalem to the heir of David.—עד denotes either the place up to which one comes, or the object toward which one turns. The first signification does not suit here; and we must therefore, as in Deu_4:30; Deu_30:2; Isa_9:12, have recourse to the second.—There thus lies at the bottom here, also, by implication, as in the two preceding verses, the conception of an unhappy interval, during which the kingdom of David is fallen down; and the thought is similar to that in Amo_9:11. This is expressed still more clearly by the following member : there comes the ancient dominion, the kingdom for the daughter of Jerusalem.—ל to designate the dominion over any one, as Num_22:4.—At the same time there runs parallel that other reference to Rachel, namely, that for the Jewish community this progress to salvation, to the Flock-tower, is a dangerous one: the Messiah is born amid deadly birth-pangs. With this thought, which is fully developed, Mic_5:1 ff., the following section connects itself.
Mic_5:9-14. In striking contrast to the rapturous vision of future splendor, appears the suffering which must first be endured. As in the preceding Mic_5:7 (cf. Psa_35:15; Psa_35:18), so here Mic_5:11 looks back to Psalms 35. (Mic_5:14-15). Now why dost thou cry aloud? In spirit the prophet perceives the cry which the daughter of Jerusalem must raise at the approach of the Assyrian (Isa_22:3 ff; cf. Isa_10:30). The nomen actionis stands as a strengthening object (Gesen., § 138, 1, 3). Is there no king in thee? Or has thy counsellor perished, that pangs have seized thee as the travailing woman in travail? The afflictipn will consist in the fact that the kingdom goes straightway to ruin, and Zion is thereby thrown into the deepest lamentation. “The loss of the king was much more painful for Israel than for any other people, because so many glorious promises were connected with the kingdom. The king was the visible representative of the divine favor, and his removal a sign of God’s wrath, and a nullification of all the blessings promised to the people in him.” Keil. “Counsellor” is an explanatory synonym.for king (Isa_9:5). What here is directly a figure becomes, as Mic_5:2 shows, to the prophet, looking back to the pangs of Rachel, from Mic_5:10 onward, a symbolical reality. The painful struggle of the people in their forsakenness serves, as Isa_7:14, for the ground of the Messianic view that amid the writhings, from this people as mother, the Messiah should be born.
Mic_5:10. But truly that must be preceded yet by much distress. Writhe and thrust forth, namely, the fruit of the body, who may counsel thee, since thou hast no counsellor. The cognate form גֹּהַ, stands here as Ps. 20:10 transitively instead of the intransitive גִּיהַ; cf. a similar irregularity in שׁוּב instead of הֵשִׁיב (Psa_126:4, et sœp.). Writhe, daughter of Zion, as the travailing woman. It is high time that the birth which brings deliverance should follow, for the deepest trouble is at hand; for now thou must go forth out of the city. “To go forth,” spoken of those besieged, is the same as “to surrender” (Isa_36:16; 2Ki_24:12). That קריה has no article, does not make it equivalent to the Latin urbs (Caspari, Keil), for the Latin has no article, and the Latin urbs (the well-known city) would be paralleled rather by הַקִּלְיָה, but there lies in מִן, as often, the negative consequence: to go out so that thou art no more a city (Isa_23:1). And must dwell in the field, while thou art carried away captive (Isa_36:17; Hos_12:10); and come unto Babylon. This sharp announcement, reaching far beyond the immediately threatening danger from Assyria, marks the summit level of Micah’s threatening, the last step of the climax (Mic_1:9; Mic_2:4; Mic_3:12; Mic_4:10). It is of decisive importance also for the historical criticism of the prophets, since by it the criterion that everything must be easily understood from the present position, according to which the prophecy Isaiah 13 f., e.g., has been denied to Isaiah, falls to the ground. The prophecy is to be comprehended not by what an acute thinker might gather in a natural way concerning the immediate future, but only from an insight into the entire body of Old Testament prophecy. We can, to be sure, by that natural explanation, point to the fact that Babylon in Micah’s time belonged to the Assyrian monarchy, that it with its alternative name Shinar appears also in the undisputed portions of Isaiah (Isa_11:11) as a land in hostility with Judah, into which the Assyrians used to deport their captives (2Ch_33:11); that it lay in part on this side of the Euphrates, therefore nearer to Judah than Nineveh beyond the Tigris; and finally, that it was the older (cf. Gen_10:8; Gen_10:10), and so the more celebrated capital of the Mesopotamian country.
Still, all these circumstances, while they deserve to be taken into the account, do not suffice for explaining how, just here in the decisive passage of Micah, instead of the real hostile power, Assyria, the subordinate vassal is named, and that so that the designation, although intended in a purely natural manner, could have appeared to the scornful and unbelieving men of that day (Micah 2 :) as nothing but a ridiculous paradox. Rather does Micah, in using this name “Babylon” (Babel), assume the position, resting on the Pentateuch, which regards the history of Israel as a history of the kingdom of God. This is by preference presented in the Scriptures, under the view of an antithesis between the holy city Jerusalem, on the one side (and the holy king David), and, on the other, the God-hating city Babylon, and the God-despising king Nimrod (Mic_5:5). The reason why the world in enmity against God should be represented by this particular type, which runs on through the whole Scripture (Rev_16:19; Rev_17:5; Rev_18:21), lies in the account given in Genesis 11. (cf. Gen_10:10 f.). This purports that just here mankind had the audacity to attempt the building of the tower, against the will of God, a view which is supported by a comparison of that report with Isa_13:13 ff., where the punishment threatened against Babylon is referred to that original transgression. On the other hand, the etymology of the name Nimrod also came to the support of this symbolism.—נִמְרוֹד N. Semitic = Heb. יִמְרֹד, derived from מרד (as יחוה, “the Existing,” from היה), therefore “the insurgent” (cf. Job_24:13). With the Assyrain termination—ak: Merodach.
The threatening of our passage, accordingly, theologically considered, indicates nothing less than that God’s commonwealth, before the coming of salvation, must be given up amid fearful catastrophes to the kingdom of the world. This theological view is, in the spirit of the prophets, the only possible one. That the simply historical apprehension does not suffice, is palpable : the oppression of Sennacherib carried away no Jew to Babylon. Accordingly, the Elders in Jer_25:18 ff. in agreement with Mic_5:12 of our chapter—where also it is said that the immediate assault of the enemy will be baffled,—regard this prophecy of Micah as having been taken back.
The prophet is perfectly conscious that with this threatening he has spoken the severest word which could be uttered against the city; not merely oppression, division of lands, destruction of their nouses and sanctuaries; not merely annihilation of the kingdom and worship; not merely shameful defeat and prostration under an insolent foe; but removal from the land with which all the promises were inseparably connected (Gen_12:7; Gen_27:28); the curse in which all the curses of the law culminate. Hence he offers a word of comfort at once, before lie proceeds with his threatening: There shalt thou be delivered; there will Jehovah redeem thee, properly, buy thee back (Psa_78:54), since the delivering up of Israel is conceived of as a sale on God’s part (Psa_44:13; Isa_4:1 ff.) out of the hand of thy enemies. In the end it must yet again become light above the people of God.
Mic_5:11. The brief gleam of sunlight, however, in the distant future, is immediately overshadowed by the clouds of the nearer time : Yea, now are gathered against thee, not to hear the law (Mic_5:2), but for war—על as Oba_1:1—many nations. The distress is naturally, in the prophet’s view, the same as that at which he had glanced Mic_5:9, as the parallel use of עתה proves. The chronological interpretation of Theodoret, adopted by Calvin, Cocceius, Marck, Hengstenberg, that after the redemption from the Bahylonian captivity there will be another time of oppression, together with the discovery of the Maccabees in our passage, which it necessitates, regards Micah not as a prophet, but as a diviner. It is opposed, moreover, both by the עתה. which never signifies deinde, and by the fact that we have here to do with the hostile invasion of “nations,” by which the national army of Mesopotamia may well be intended, but the mercenary collections of Antiochus cannot.7Who say : Let her be defiled by our encampment on the holy places (Oba_1:16; Psa_35:16), and let our eyes feast upon Zion.—Singular of the verb with plural of the following subject, Gesenius, § 147, a: דּזה with ב, cf. Oba_1:12.
Mic_5:12. For the present, however, God wills the affliction only, not the destruction of Zion, which is reserved for the later judgment. But they know not the thoughts of Jehovah, which are very different from men’s thoughts (Isa_55:8 ff.), and understand not his counsel, to wit, that he collects them, brings them in troops before Jerusalem to assault her (Joel 4:9 ff.), not to deliver Jerusalem into their hands, but as a sheaf (sing, coll.) into the threshing floor, that he may have them together for the judgment. The shadow of Sennacherib falls across the scene.
Mic_5:13. And thus there comes, before the final deliverance, a moment of proud delight for Judah: Arise, and thresh daughter of Zion: Trample down as an ox which will tread upon the outspread grain in the straw, to stamp out the corn with the hoofs. Cf. Isa_28:28 and Cyrill. on the passage: ΙΙαιδες συνενεγκότες ἐξ ἀγρῶν ἐπὶ τὴν ἁλῶνα δράγματα εἶτα βοῦς ἐπαφίεντες καὶ ἐν κύκλῳ περικομίζοντες καταλεπτύνουσι τᾶις χηλᾶις τὰς ἀστάχυας. The comparison with the threshing cattle leads the prophet, through the association of ideas, to represent the power of the attack of the Jews upon the enemy by the familiar figure of the horns, as a symbol of strength, while yet he continues the picture of the threshing by the mention of the hoof: for thy horn will I make iron (Deu_33:17), and thy hoofs I will make brass (Job_28:2). And thou shalt beat in pieces many nations. And I will devote (cf. Lev_27:28) to Jehovah their gain (the goods they have collected by robbery, Jdg_5:19), and their treasures to the Lord of the whole earth, to Jehovah, who through the subjugation of the heathen will have shown himself such (Psa_96:9 :).
The distinction which here appears, between the revealing God speaking in the prophet, the Logos, and the God dwelling in heaven, presents itself also elsewhere in prophecy (Hos_1:2; Isa_48:16). Zachariah calls the former “the angel that talked with me” (Mic_1:13, et sœpe). He is, according to our passage, the same that also in the name of God crushes the enemies (Psa_36:5-6).
Mic_5:14 [Eng. Mic_5:1] however, puts a check upon the expectation raised high by this announcement. There will indeed a judgment follow upon the heathen before Jerusalem, and the prophecy of Isaiah (Isa_30:27 ff.) concerning the overthrow of the next approaching army of Assyria has its truth; but just as certainly has that of Micah himself also, previously given (Mic_3:12), concerning the extreme humiliation of Jerusalem.—This explanation of the seeming contradiction between Mic_5:13-14 appears the most obvious. Still the other view, supported by Keil, that Mic_5:12-13, concerning the Assyrian calamity, contemplate the final catastrophe of the heathen before Jerusalem (cf. Ezck. Micah 38:), and so belong to the eschatology of Micah, cannot be absolutely rejected as untenable.—Now, for this time of the judgment, which will strike thee also, gather thyself in troops (Jer_5:7) thou daughter of the troop.בּת, before גְּדוּד, as before Zion (Mic_5:10), has the significance of a personifying address, in a relation of apposition with the following word : thou daughter of war-troops, i. e, thou people of Zion gathered in troops (1Sa_1:16), crowded together after the manner of a troop in war;8 gathered in troops, not indeed for attack merely, but from melancholy necessity; for they have set a siege against us. The prophet reckons himself with his people (cf. on Mic_1:8). Nor does the trouble stop with the siege; With a staff they smite on the cheek the judge of Israel; it leads to the extreme disgrace of Israel (cf. 2Ki_23:24; Job_16:10) in the person of their judge, i. e. of him who stands at the head of the people, and who, if probably the king is meant, as Amo_2:3, is still not called מֶלֶךְ or משֵׁל, because this dignity, in the view of the prophets, is reserved for the Messiah (Mic_5:2), and in the afflictions preceding the Messiah properly exists not at all or only in a God-forsaken plight (Mic_5:9).
Mic_5:1-8 [Eng. Mic_5:2-9]. The description of the birth-pangs of salvation is ended, and the prophet turns, as in Mic_4:1 ff., to the prediction of that by which the salvation described shall come, namely, the person and work of the Messiah. While Jerusalem labors and has no strength to bring forth, God of his own strength sends the Messiah. With the aggravation of the threatening the promise also is enhanced.
Mic_5:1-4 a [2–5]. As the little Zion will become great among the mountains of the world, so anions the cities will the. little Bethlehem. The new flight of the discourse connects itself with Micah 4:14, as Mic_4:1 does with Mic_3:12, and Mic_4:9 with Mic_4:8. But thou Bethlehem-Ephratah! The addition of the ancient name from Gen_35:16 heightens the impression of solemnity, and contains an allusion also, judging from the paronomasias in chapter first. The stem פָּרָה Hiph. “to make fruitful,” recalls the name of the Messiah, “Zemach,” “branch” or “shoot” (Jer_23:5; Zec_3:8); as also in the name Bethlehem itself, i. e. Bread-house, an allusion may be discovered to the time of blessing in the kingdom of David, cf. the Abi-ad of Isa_9:6. The name is construed as masculine, not because the population is addressed (Keil: but then precisely the feminine would be required), but on account of the masc. בַּיִת contained in the name; “thou Bread-house of fruit-fulness.” Small art thou among the districts of Judah. Some: too small to be, but in that case מִן must stand and not לְ, and צָעִיר could hardly fail to have the article to mark the apposition. Rather צָעִיר is a predicate, and the infinitive with לִ stands, as often, in place of the finite verb (Pro_19:8; Psa_118:8, cf. Mic_5:9; Isa_21:1; Ecc_2:3; 2Ch_11:12), so that the translation in Mat_2:6 is correct even to the οὐδαμῶς which anticipates the sense, and that of Luther corresponds exactly to the original. The LXX. translate the להיות twice: ὀλιγοστὸς εἶ τοῦ εἶναι.9Alafim, prop. “thousands,” are according to Num_1:16; Num_10:4, the greater divisions into which the tribes were parted.
Bethlehem was so small that it is wanting in the catalogue of cities in the book of Joshua. The LXX. indeed have it, and this warrants the conjecture of Jerome that it originally stood in the Hebrew text and was afterward stricken out, not, certainly, stricken out, as Jerome supposes, to obscure the derivation of the Messiah from the tribe of Judah, but plainly because the Rabbinic critics, sharing the interpretation of our passage rejected above, felt obliged to correct the text of Joshua accordingly [?] In Ezr_1:2, and Neh_7:26, Bethlehem is numbered in the Hebrew also as one of the families of Judah; but it is wanting in Neh_11:25, among the cities rebuilt immediately after the exile, and in the N. T. time it is called merely a κώμη (Joh_7:42), a χωρίον (Joseph., Ant., v. 2, 8).
As the Flock-tower will be again honored as the seat of the old dominion, so will Bethlehem, the home of David, as the starting-point of the new Ruler. Out of thee will go forth for me (cf. Jer_30:24) he who is to be a ruler (cf. מִמְשָׁלָה4:8) in Israel. להיות without subject rests on the construction in the preceding member of the verse. The subject is left undetermined because it is immediately determined by the predicate, and, besides, the idea “out of thee” must first be made prominent, which would have been thrown into the background by naming the subject in the former member,—And whose outgoings are from of old, from the days of ancient time. It is not a new thing which Micah prophesies; but he whose origin he announces is one with the long promised Messiah of the stock of David. That the “of old” means directly the ancient time of the kingdom of David, which lay for Micah already in the distance of three hundred years, appears possible to be inferred from Amo_9:11, where it is said in a quite similar connection: “I will build the house of David as in the days of old (cf. sup., Mic_4:8). Still, the prophet, who everywhere speaks out of the full compass of God’s organic kingdom (cf. on Micah 4 : Mic_5:10), may have carried back his view even to the origin of the promise, even to the promise given to Eve, as the emphatic accumulation of the phrase suggest. “For a period of inconceivable length the ruler goes forth, and is coming, who will finally proceed from Bethlehem. For, since he it is toward whom the history of mankind, of Israel, of the house of David, look, all the steps in the progress of these are preparations for his coming, goings-forth of the second son of Jesse.” Hoffman, Schriftbeweis, Mic_2:1; Mic_2:9. Only this are we hardly allowed to say, that our passage, in the sense of the prophet, gives a strict proof of the antemundane life of the Messiah. Besides, the expression translated “ancient times” is too ambiguous. Matthew, if he had held that interpretation, would certainly not have left this so important proof-text untranslated. Yet history has attached to the ambiguous word of the prophet this definite sense, and that we, when we read the passage, so understand it, is natural, and only an application of the maxim, that God’s revealing deeds are explanations of his revealing words, and vice versa. And, in fact, that no other reference of our passage is historically possible, than that to the birth of Christ, is obvious. So was it understood, not merely by Mat_2:6, but also by the scribes (Mat_2:5; Joh_7:41 f.), nay, even by the emperor Hadrian, who, to kill the pseudo-Messianic disturbances at the root, caused all the Jews to be driven out of the region round about Bethlehem (Reland, J., 647; Tertullian, Cont. Jud., chap. 13), and the refutation of the strange propositions of the Jewish theology after Christ hardly required the great toil whieh Hengstenberg has expended upon them. The great freedom with which Matthew gives the citation is to be judged according to 2Co_3:6. Calvin: “Semper attendant lectores, quorsum adducant evangelistce scripturce locos, ne scrupulose in singulis verbis insistant, sed contenti sint hoc uno, quod scriptura nunquam torquetur ab illis in alienum sensum.” The word מוֹצָאֹתיו is chosen in reference to Hos_6:3; the employment of the plural is explained by the older interpreters (Jerome, Trem., Jun.) on the theory that Micah Bpeaks of the eternal, unceasing procession of the Son from the Father. Cocceius : “Omnibus diebus swculi egreditur filius a patre et eternum estἀπαύγασμα τῆς δόξης αὐτο͂.” That, however, is an importation of the previously conceived dogmatic notion, without support from the language. Hengstenberg’s explanation, “place of origin,” is linguistically more appropriate (Num_33:2; Psa_70:1), yet apart from the true sense, for the “days of eternity” are not place, and the assertion that מוֹצָא in general cannot mean the actus exeundi, is arbitrary; cf. the forms מַדַּע ,מַעְַשֶׂה ,מַפֶּלֶת, etc. The plural may most simply be regarded as the rhetorical plural especially frequent in poetical diction (Psa_114:2; Psa_49:4, and the תוֹצָאוֹת, Pro_4:21); yet further on a deeper side-design of the prophet will appear.
Mic_5:2 [3]. But how does this gracious purpose of God agree with the heavy threatenings in chap. 4. Mic_5:14? That is explained by Mic_5:2, since it begins, paradoxically enough, with לָכֵז, not “although,” but “because.” Therefore, precisely because Israel is to be redeemed not bv his own power, but by the gracious gift of the Messiah, and because not out of the secure city of Zion, but out of that despised Bethlehem, this Messiah must come, will he give them up; that is, God gives Israel into the hands of the enemy, נהזas 2Ch_30:6, until the time that she that bears has borne. Who she is that bears cannot be doubtful from Mic_4:8 ff. Then the people were compared to Rachel. Rachel must groan anew at the Tower of the flock, that the new birth might come to pass. The one in travail, accordingly, is not any individual woman, as for instance the Virgin Mary, mother of Jesus (Hengstenberg), but the people of Judah, of whom it was predicted Gen_49:10, that a ruler sprung from them should never fail until Shiloh should come, which Shiloh Micah understands as a person, and in Mic_5:4 a, replaces by Shalom. In Hos_8:13, Israel has not come to the birth, but Judah is in Isa_7:14; cf. Isa_9:6, also the pregnant maiden who shall bring forth the Immanuel. In the last distress the Messiah is born, whose outgoings, therefore, are as old as the time when the first seed of’promise went forth,—as when God comforted his people with the prospect of “a time when the travailing woman should bear;” as old therefore as Abraham and Adam (Gen_12:3). In Micah’s mind, as the connection of these two verses shows, the same conclusion is drawn as Paul plainly expresses, Gal_3:16 : not of many seeds does the promise speak, but of one: and so, all the births which have taken place since that promise, and in the line of it, are, as being only members of the genealogy leading to the Messiah, goings-forth of himself, the One. And as the people appear here as his mother, not a single family line leads to him, but all. Thus there is no incongruity in the fact that the people, after the representative capital, is called the daughter of Zion, while yet he comes from Bethlehem.
That is the fullness of the time when the gathering of the people, which for the present only false prophets can promise (Mic_2:12), will take place. The sentence with ו connects itself to the preceding as if after עַד stood instead of עֵת a final temporal clause: until (she that bears shall have borne) and the residue of his brethren return (out of the captivity: Mic_4:10). Instead of the customary terminus technicus,שׁארית (cf. on Mic_2:12), which returns again afterwards, we have the synonymous יֶתֶר (as Zec_14:2), perhaps to indicate that we have to do not merely with the inhabitants of Judah left from the judgment, but with other estranged sons of Abraham, namely, with the members of the ten tribes, now long revolted from David. So the word is interpreted by Hoffman also, and Cas-pari, and Keil. That these scattered ones are his, the Messiah’s brethren, is manifest from our explanation of the first half of the verse, but it is emphatically brought out: only as his brethren have they a right to return to לְ=עַל, Pro_26:11) the sons of Israel, his race (Isa_54:8).
Mic_5:3 [4]. For not theirs is the power, but he will stand, in the position of a governor, as a shepherd among his flock (Isa_61:5), and feed, perform God’s office (Psa_23:5 :), as the true follower of David called from the flock to the kingdom (cf. on Mic_4:8, but also Revelation 12.), in the power of Jehovah (cf. Isa_9:5; Isa_11:2), in the majesty of the name of his father, which he himself will bear (Isa_9:5; cf. Isa_10:21), and whose Gaon (majesty) has already, in ancient times, proved itself mighty over his people (Exo_15:7). And they shall abide [Kleinert: settle], dwell in peace, as is described chap. 4. Mic_5:4. And now (עתה spoken from the standing-point of the fulfillment, as in Mic_4:7) is He great, He alone (cf. Joe_2:21; Joe_2:20, and the citation Luk_1:32) unto the end of the earth; the kingdom has become a universal kingdom (chap. 4. Mic_5:1 ff.; Psa_72:8).
The three first words of Mic_5:4 are to be connected immediately with Mic_5:3, and to be separated from the following: And He will be peace. Thus only arises a satisfactory sense, and the beautiful structure of the third verse comes into view: (1 a) and He stands, (b) and He feeds in the power of Jehovah, (c) and in the majesty of the name of Jehovah; (2 a) and they dwell, (b) for now is He great even to the end’s of the earth, (c) and He will be peace. “Peace” is the Messiah called, as quite similarly (Eph_2:14) αὐτός ἐστιν ἡ εἰρήνη ἡμῶν, with which cf. Jdg_6:24; Isa_9:5. The reference to Gen_49:10, indicated on Mic_5:2 is manifest, as Ezekiel also offers a personal interpretation of the obscure term Shiloh (Eze_21:32). Peace is the characteristic feature in all the descriptions of the Messiah’s kingdom (cf. particularly, Isa_11:9; Isa_11:6). And as David had already, in reference to the great mission, named the heir of the promise (2 Samuel 7.) Solomon, man of peace, it was doubly natural for the prophet, who had before his eyes everywhere the mutual connection of the historical relations, and who had also (chap. 4. Mic_5:4) looked back to the time of Solomon, to say: He will be the true Solomon, seeing that the first one effected not the peace, but the sundering of the kingdom (1Ki_11:31 ff).
Mic_5:4 [5], b, 5 [6]. The security and power of the new kingdom, God’s kingdom, stands in antagonism to the world-kingdom, and can attain to its restoration only by the destruction of the latter (Psa_2:9). This is represented here under the name of Assyria, also in its historical, typical signification, as a universal empire, as in Isa_27:13, while in Mic_4:10 Babylon appears in the same light. Asshur, whatever Assyria it may be (L. Bauer: another Assyria;) Castalio compares Virgil’s verse: “Alter erit tunc Tiphys et altera quw vehat Argo delectos heroas;” when he cometh into our land,—the prophet speaks as a member of the people,—and when he treadeth upon our palaces, then we will set up against him (על, as Jdg_9:43) seven shepherds and eight princes of men. The distinctive terms, “palace,” “seven,” and “eight,” connect themselves with the threatening formula with which Amos (chaps, 1, Micah 2 :) announces the approach of the avenging catastrophe. The grace will be mightier than the sin; hence, instead of the three and four sins, which, according to Amo_2:4, make the judgment necessary, seven and eight heroes are named, who shall drive away the enemy. The seven and eight are, as we may suppose, not coordinate with the one in whose hands, according to 5 b, the main transaction rests, but subordinate to him. That the sense is only that the Messiah will afford the same protection to the people as a number of heroes (Umbreit, and still earlier Hengsten-berg), is intimated by nothing in the text. Obadiah also in a quite similar connection has the plural (Oba_1:21). They are called shepherds, since the prophet, from Mic_5:2 on, has constantly used the figure of feeding (pasturing) for dominion, to recall the pastoral origin of the dynasty of David. Whether here the function of leadership in war, or that of which John (12. f.) speaks, is most prominent in the figure, cannot be determined. Jeremiah (20.), Ezekiel (34.), and Zechariah, after the example of our prophet, and of Psalms 23 and Psalms 95., present further developments of the figure; the final amplification of it, within the limits of Scripture, is given by Jesus himself in John 10.
Nasikh is not an anointed one, but one formally installed in office, a prince (Caspari, cf. Hupfeld on Psa_2:6), and נסּיכי אדם are princes among the children of men (Ewald, § 287, g).
Mic_5:5 [6]. And they shall feed [down], while the protective agency for Israel is turned (cf. Psa_2:9; Rev_2:27) into a destructive one for the heathen, the land of Asshur with the swond, and the land of Nimrod with his [her] gates. Nimrod likewise is a typical designation (cf. Mic_4:10). The defeat of the enemy will drive them from the gates of Jerusalem, into which they would press, to their own gates, and crush them there (cf. Is. (Isa_28:6). So will He, the Messiah, deliver from Asshur when He cometh into our land, and when He treadeth on our borders. Climax: not at all shall the enemy reach Jerusalem, but at the very border shall they be met and thrust back.
It appears from a comparison with chap. 4. Mic_5:2, that the prophet makes a distinction among the heathen themselves between those who arc disposed to salvation and those who are hardened against it. The one class will voluntarily press towards salvation, the others, by irresistible, judicial power be brought to a recognition of God’s sovereignty (Psa_2:12). Thus also the apparent contradiction between our passage and Isa_19:23 ff. is explained. The same antithesis is carried through in what follows :—
Mic_5:6-8 [7–9]. The people of God, in its participation in the work of the Messiah, is a beneficent dew for those who seek God, a destructive one for those who hate Him; Luk_3:34; Rom_9:33 coll. Isa_8:14; Isa_28:16. Then will the remnant of Jacob, which through the Messiah will have shared in salvation (cf. on Mic_5:2), be in the midst of the abundance of the peoples (cf. chap. 4. Mic_5:2) as dew, image of the vivifying refreshment which descends from heaven (Hos_14:6) from Jehovah, not by human caprice and calculation, and with human failures (Isa_55:10), as rain-showers on the grass. Grass without rain presents a dry and withered appearance, and with it, therefore, a God-forsaken people may well be compared (Isa_40:6), as again with a field full of dry bones (Ezekiel 37.). If elsewhere the rain coming from God is mentioned with reference to the certainty of its fertilizing effect (Isa_55:10), here it is thought of as that which tarrieth not for men, and waiteth not for the children of men, which (as is implied in the phrase “from Jehovah‚” in the first member) is not at all dependent on the doings and strivings of men, but alone on the grace of God which supplies it according to his own thoughts and his own laws (Isa_55:8). Umbreit: The Lord’s congregation is, in its heavenly call, in its independence of the favor of men, a dew which falls in refreshing drops on the herbage of the world; it works with as fertilizing an effect on the variously stocked field of the peoples round about.
Mic_5:7 [8]. But again will also the remnant of Jacob be among the heathen, in the midst of the abundance of the peoples as a lion … unsparingly. That the figures of dew and a lion stand in contrast, is obvious; and to attempt to combine them with reference to the element common to both, suddenness—Israel will fall like dew as unexpectedly as a lion on his prey (Hitzig)—empties the passage of meaning, to say nothing of the turgidity. Our verse runs parallel to Mic_5:5, as Mic_5:6 to chap. 4. Mic_5:2 ff.
Mic_5:8 [9]. With exulting shout the prophet cheers Israel on, as he marches toward the, object indicated in the preceding verse: High be thy hand (Isa_26:11) above thine oppressors,—he goes forth, not in pride, but summoned by oppression, for defense,—and let all thy foes be cut off. Cf. Isa_60:12.
Mic_5:9-14 [10–15], The Threatening which lies in the Promise. If Israel, the kingdom of the future, is to be established, it must be pure, pure from confidence in any help beside God’s, whether human measures, force of arms, and the like, or idols. Accordingly, God must root out of Israel all abominations, before the judgment on the rebellious nations can come. Cf. 1Pe_4:17; Jer_25:29. And it will come to pass in that day, saith Jehovah, that I will destroy thy horses out of the midst of thee, and … strongholds. Parallel to our prophecy, and serving as a commentary upon it, stand many passages in the prophet Isaiah. He also mentions first of all the war-chariots and cavalry which had been brought in from Egypt simultaneously with the origin of idolatry, as an abomination in the eyes of God (Isa_2:7, cf. Isa_31:1; 1Ki_10:21 f.), and declares that the fortresses must be destroyed (Isa_2:15); because all that is flesh and not spirit, and Israel shall be delivered not by man (Isa_31:8). If the kingdom of peace is to come, the putting away of the weapons of war (Mic_4:8) must begin in Israel. Prom the same point of view is the mention of cities to be regarded. Sacred history derives the first origin of cities from the first murderer; the close aggregation of men for mutual protection (Gen_4:17), that is, on account of the experience and further apprehension of murder and homicide. Compare the positive term of the prophecy, Eze_38:12; Zec_2:8 f.
Mic_5:11 [12]. As the self-help through war, so vanishes also self-deception through unprofitable and ensnaring idolatry, which, in contrast with the reverence for Jehovah expressed in prophecy and worship, is characterized by the two marks of divination and worship of idols: And I will destroy divinations out of thy hand, and thou shalt have no more soothsayers. Sign-mongering by hand (with staves, rods, drinking-cups, etc.) and observations of the sky and clouds (both can be understood from the word מענן, from ענן, a cloud), are used to represent all kinds of sorcery and magic.
Mic_5:12 [13]. Then will I out off thy stone images and thy molten images out of the midst of thee; and no more shalt thou worship the work of thy hands.
Mic_5:13 [14]. And I will tear down thy Asherahs—אשׁירה, as Deu_7:5 irregularly written with i in the penult denotes, according to the derivation from אשׁר, related to ישׁר, the tree-trunk stuck upright in the ground to be worshipped (Deu_16:21), such as were the symbols of the nature-gods in the Canaanitish idolatry—out of the midst of thee, and destroy thy cities. These are regarded here not as fortified places, but as seats of false worship, as Mic_1:5 :. cf. Isa_15:1.
Mic_5:14. Then, when thus the purification is completed within thee, I will execute vengeance in anger and wrath on the people who have not heard. This last addition establishes, through the implied consequence, that some heathen nations will hear,the distinction made on Mic_5:5.
DOCTRINAL AND ETHICAL
A light, a city on a hill, toward which the heathen stream—that is the holy congregation (Mat_5:14). In the time of salvation she is loosed, by the catastrophe spoken of in Mic_3:12, from her natural substratum, the little earthly hill of Zion, and in her spiritual significance, as no longer a mere centre of a temporal system of worship, but the source of the perfect instruction concerning God, exalted high above all that is high on the earth. As upon the figure of David the prophetic figure of the Messiah is developed, so upon the figure of Jerusalem is the prophetic figure of the holy community of the future (cf. Psalms 87.). As once from the tower of Babylon, which they had raised for themselves, sinners were scattered over the world, so God now sets up the banner around which they are to assemble. Prom men the multitude of ways, from Him the oneness of way. Prom men the centrifugal power, from Him the centripetal. Now must the deceitful voices of the gods and the oracles be dumb, to inquire of which the heathen travelled over land and sea; inquiries of the heavens also and of the abyss (Deu_30:12 ff.) must cease. The world is aroused to receive the statute and watch-word of God which goes forth from Zion. And this watchword is Peace, not the peace which the world giveth, for “in the world ye shall have tribulation;” but which God alone can give, wheu He becomes judge of the nations. He has become the God of the world, the calling of Israel the religion of the world. Then there is a quiet, blessed abiding; God’s congregation are the quiet in the land. With glorified lustre the times of Solomon, the Peaceful, return. And whatever of noble fame there is among men grows pale before his name, or receives new splendor through his name.
But that the light may burn clear it must first be purified from the dross. Not with the proud, who rejoice in their own light, dwells the Holy who is the only light, and a burning flame for the ungodly, but with those who are humble and of a contrite spirit (Isa_57:15). Not until he is crippled in the contest with God does Israel receive the blessing (Gen_32:25). The tower to which the congregation turn is not a regal, but a flock-tower. Prom the flock proceeds the rule, and the flock are the ruled. David was a shepherd, shepherds first heard of the Saviour, a shepherd was He himself.
But until then, until the spiritual completion of things, the way is still long. Jerusalem is still standing, and must first pass through the purifying judgments, whose end was described, Mic_3:12. Heavily struggles the congregation which is to be made perfect, under the terrors of the judgment. Out of her must the Messiah be born, from whom help cometh. But wave upon wave rushes on and dashes her that travaileth, yea, the waves will sweep her away from the shore where she thought herself concealed. Under God’s severe dealings there must first come upon Zion’s lips the cry: “Lord, depart from me, for I am a sinner,” before she can hear it said from his lips: “Fear not, for from henceforth shalt thou catch men.” And although she arise in might, so long as her Messiah is not born, all her labors come to nought, she labors in vain and spends her strength for nought (Isa_49:4). She must endure the worst.
Over against her stands the world-power, defiant from ancient times, and grown up together with her. And to the fullest power of manifestation must she come, yea, must accomplish the last shame of subjugation and extermination upon the inheritance of God, before she can herself be judged; for God judgeth not before the time is fulfilled (Gen_15:16). But the days of the world-power also are numbered. She is allowed by God to perform her work and she performs it; but while she gathers all her might, she gathers it still only for the destruction which God has appointed to her.
For, when the time is fulfilled, the Messiah will be born of the travailing congregation. Not indeed in the outward Zion. Over that hangs the doom of destruction. But the poor of the world hath God chosen. Out of little Bethlehem will He come toward whom all the promises have pointed from the beginning, because from the beginning He was with God, and toward his coming all history looks. Israel is abandoned, but abandoned for the glory of God, which shall be accomplished through the Messiah. When everything totters, under the divine judgments, He alone stands firm and enters on his shepherd office to fulfill the prophecy of the kingdom; through Him God becomes the world-God, and Israel’s religion the world-religion, and in Him is the Peace, yea, He is Himself Peace.
But the world will not have the peace. The heathen flow unto it; some of them however do not join in this movement, but would destroy the kingdom. These flow on to be judged. It is another David who acts the shepherd here. For falling and for rising again, one for life another for death, thus stands the Messiah, and with Him the congregation of God, in the midst of the nations, in the midst of history.
Those who belong to Him are a congregation of the holy, separated from all that is impure, from all in which imin trusts apart from God, which he loves and fears besides God; and therefore triumphant, because God maintains her cause.
Hengstenberg: It makes no difference as to the thing whether the nations walk with their bodily feet or with the feet of the soul, whether they move toward the proper Mount Zion, or toward the Church, which was typified by that, only that the beginning of the pilgrimage must belong to a time when symbol and thing signified were still together, the outward Zion was still the seat of the Church. Incessantly strides the divine judgment towards its final issue, irresistibly the divine grace wrests from the enemy the prey which appeared to be given up to them forever. New phases of sin introduce new phases of judgment, a new phase of worldliness a new onset of the world-power. That the fulfillment of the prophecy of the Old Testament forms a side object of the occurrences of the New Testament, that, however, this object was with none of the latter the only object, that each of them, rather, has its significance apart from prophecy, and that by this significance prophecy and history are both equally ruled, is everywhere manifest. Among the blessings which the Messiah should bring to the congregation of the righteous, is first perceived the fundamental benefit, the condition of all others, namely, the transformation which He will produce in the disposition of the covenant people. This above all things must be ehanged, if they are not still further to be given up to judgment. False Israel is the proper booty of the world.
Schmieder: The three periods of deliverance in Micah give the basis for subsequent prophecy; (1.) The redemption from Babylon is unfolded by Isaiah 40-60 :., and in such a way that this redemption becomes the typical form for the entire subsequent development of the kingdom of God. (2.) The deliverance of Jerusalem from the universal attack of the nations is represented in Ezekiel 38-39. as the last triumph of Israel. (3.) The rescue from the last calamity of all, in which the city itself is conquered, and the judge of Israel is mocked, lies at the bottom of the concluding prophecy of Zechariah.
Calwer Bible: That is a comfort to him, that God’s instruments of punishment upon Israel find also an avenger again for their tyranny, even in the people of Israel, although these must first have passed under the rod.
Schlier: Not until Zion the impure has been destroyed, can it become the seat of God’s holy dominion; Zion’s people must first be led far away as captives, before they become a people strong in the Lord and victorious over all peoples; Zion’s king must be deeply humbled before the true king of David’s lineage comes, who brings everlasting peace to his people.
Of the fulfillment. Justin Martyr (Dial. c. Tr.) : As many of us as, moved by the law and by the word coming out of Jerusalem, through the Apostles, have come to the faith, and fled for refuge to the God of Jacob and of Israel, filled until then with war and slaughter and all iniquity, we have everywhere changed the instruments of war into instruments of peace, and are building piety, righteousness, philanthrophy, faith, hope, etc.
Calvin: Although God governed the ancient people by the hand of David, Josiah, Hezekiah, yet there lay as it were a shadow between, so that God ruled in a hidden way. The prophet, accordingly, here expresses the difference between that typical outline-shadow of the kingdom and the later, new kingdom which God would reveal through the Messiah. And that is truly and definitely fulfilled in the person of Christ. For although Christ was the true seed of David, He was still at the same time Jehovah, that is, God manifest in the flesh.
Hengstenberg thinks himself obliged, following ancient examples, to interpret Mic_4:9-13 in an apocalyptic way, as a chronological series, so that in Mic_4:9-10 the Babylonian catastrophe, in Mic_4:11 the Maccabean struggles, in Micah 4:14 the oppressions of the Romans should be foretold. Compare, on the contrary, the explanation given above.
Rosenm., Casp., and Keil give an eschatological reference to these verses.
Schmieder: It is an entire mistake to interpret this great prophecy of Micah of any one historical event, as though it was completely fulfilled in that. The interpretation corresponds nowhere in its entire fullness, not even with the expressly promised deliverance from Babylon. This should not expose the prophecy to suspicion, but only warn us against the undue haste of expositors. The prophecy rests on visions which represent, not separate historical events, but which in large, figurative sketches show the course of the development of God’s kingdom. What the Holy Spirit thus speaks, that the Holy Spirit alone can interpret, not all pious curiosity of historical learning.
HOMILETICAL AND PRACTICAL
On Mic_4:1-8. The kingdom of God.
1. Its central point: the glorified and exalted Zion, the source of the statutes and revelations, and through grace, the ancient, chosen seat of God’s dominion. Mic_4:1 a–c, 2 g, h, 8.
2. Its citizens: those who flow toward it thirsting for righteosuness, longing for salvation.Mic_4:1 a, 2 a–f, 6, 7.
3. Its order: God’s law and God’s peace. Mic_4:3.
4. Its blessedness: rest, security, prosperity. Mic_4:4.
5. Its duration: eternal, like God Himself. Mic_4:5.
Mic_4:1. The sufferings of this present time are not worthy to be compared with the glory. The city on the hill shines and is not concealed; it is thy own fault if thou see not. Salvation comes of grace; but that thou mayest possess it the voice of desire must be in thy heart. He who would not suffer law and justice, and longs not therefor in humble prostration, is not ready for the Gospel either.
Mic_4:3. God’s judgments are best, and are clear enough for him who has part in the Holy Ghost. Plough and scythe cease not; sowing and reaping are still attended with toil, but what was a curse has become a blessing.
Mic_4:4. Who longs not for rest? In the kingdom of God thou hast peace. The terrors of the world are for him alone who goes with the world.
Mic_4:5. In God’s name! With that begin all thy work, then will it go on prosperously.
Mic_4:6. Even the Old Testament knows that not until after the fullness of the heathen will Israel after the flesh, humbled and contrite, enter into the kingdom. Why is his entrance delayed? Because Christians, instead of regarding God’s way, and thus living in peace, consume each other in strife and spiritual warfare, and so throw doubt over the certainty of the divine promises. Until Mic_4:3 is fulfilled (in a spiritual sense), Mic_4:6 also will not be fulfilled.
Mic_4:7-8. How will the dominion be? The question is obscure, and can be answered only from the New Testament. One thing only is sure—that God will reign forever.
Hengstenberg: On Mic_4:2. The ways of the Lord are the ways in which He would have men walk,—the ways of living which are well pleasing to Him. The antithesis is the walking in one’s own ways (Isa_53:6), the direction of the life according to the caprice of the corrupt heart itself.
Michaelis: The Messiah will be a teacher, says Kimchi. And it is quite remarkable how the old teachers of the Jews themselves say expressly, that the Messiah will interpret the words of the law, and discover the errors of the Jews; that the doctrine which men learn before Him will not be considered in comparison with his new law.
Burck: Mic_4:3. Jehovah Himself will reign through his law and spirit. The office which ye most shamefully disregard (Mic_4:3), will be most faithfully discharged.
Michaelis: One may not object to this what Christ says (Mat_10:34 ff.), that He was not come to bring peace on the earth but a sword; for this happens per accidens through human depravity; and these disturbances Christians do not excite but suffer. The perfect fulfillment of this prophecy, moreover, is reserved for the final completion of all things.
Calwer Bible: Mic_4:4. Even under Solomon’s reign was it so (1Ki_4:25), as also the great crowd of men in Israel, which is promised (Mic_2:12), likewise existed in Israel, according to 1Ki_4:20, under Solomon. Solomon’s reign was indeed the chief type of the final reign of Messiah.
Caspari: Mic_4:5. We have to do with a promise. An admonition, or decree implying an admonition, wquld not be appropriate here among mere promises. The walking in the name of Jehovah, however, is not to be regarded as a merit deserving salvation, but as a conditioning grace which has been bestowed upon Israel.
Calvin: Mic_4:8. The prophet here establishes the souls of the pious, that they may hold out steadfast through the long delay, and not be discouraged by the present defeat so as to despair of the fulfillment of God’s promises. The dominion of the daughter of Zion is made prominent, because the king in Israel had obscured the glory of God.
Gulich: It is called the ancient kingdom, (1.) Because it is David’s kingdom in his son Christ. (2.) Because it is a kingdom proceeding from among them, not of foreign princes. (3.) Because it is the kingdom of God. (4.) Because it is the kingdom of the twelve tribes reunited as at the time of David and Solomon. (5.) Because it is the kingdom over the heathen as David and Solomon ruled over the heathen.
Luther: Mic_4:1. The kingdom of Christ, or the preaching of the Gospel, has been made so sure, and so firmly established, that it can be stifled or exterminated by no power, however great.
Mic_4:2. In particular, the prophet wished to show the difference between the kingdom of Christ and the kingdom of Moses and the law. Moses is a dreadful teacher; constrains and drives the people to a shadow of obedience. But the kingdom of Christ has a willing people (Psalms 110 :), who of themselves like sheep follow their shepherd. Eor to such willing obedience are they moved by the great, unspeakable benefits.
Mic_4:3. If any one is so utterly unacquainted with Holy Scripture as to interpret this text to mean that a Christian either may not bear arms, or not legitimately use them, he very unskillfully perverts the whole sense of the prophet. Eor he takes this saying concerning the spiritual kingdom of Christ and applies it to the bodily kingdom; and this he does against the plain Scripture, which enjoins on the temporal magistracy that they should protect their subjects in the enjoyment of their rights, and help maintain the general peace.
Mic_4:4. What a great difference is there between householders! Yet if they be Christians, each of them has his noble fruits, with which to help and support others.
Mic_4:6. Yet who would be so pusillanimous as not easily to allow God to take away his earthly goods, if he only has sure hope of the heavenly goods?
Starke: Mic_4:1. At the time of Christ, Mount Zion stood over all other mountains. The Church of the New Testament has a great preeminence over the Church of the Old Testament. Christ maintains and extends, even amid manifold disruption and desolation of the earthly kingdoms, his spiritual kingdom—the Christian Church on earth—by his Word and Gospel,
Mic_4:2. It is not enough that each one believes for himself, one must also excite another by fraternal means unto righteousness. We must not only send others to church, but also visit it ourselves. Not all who come to the church are on that account true members of the church, but only those who come in true simplicity.
Mic_4:3. Christians should be a peaceable people and not live in bickerings, strife, and enmity. True piety is rewarded in this world, also (1Ti_4:8).
Mic_4:5. It is a devilish opinion that men may be saved in all religions. Christ’s kingdom is not a worldly but an eternal kingdom. A Christian must fear God not for a time only, but constantly.
Mic_4:6. Bodily plagues and all kinds of chastisements belong to the strange ways of God, by which, however, He seeks to bring the erring into the right way. The cross must give birth to the Church of Christ. Hold fast and endure.
Pfaff: Mic_4:1. The church of the New Testament rests on an immovable foundation. Even the gates of hell cannot prevail against it. All the kingdoms of the world are nothing to be considered of in comparison with the kingdom of Christ.
Mic_4:3. Because there is still everywhere war, hatred, and enmity among those who should be Christians, the Lord still judges the peoples and punishes the heathen.
Mic_4:5. No one is capable of the peace of God except him who walks in the name, and in the power, and according to the commandments of the Lord.
Quandt: Mic_4:1. As Zion, so far as it signified also Jerusalem, was the capital of God’s kingdom under the Old Testament, the language of the prophets naturally adapted itself to that, and thus the whole kingdom of God, from its Old Testament germs on toward its New Testament development, on earth and in heaven, was designated by the name of Zion, the mount of God.
Mic_4:3. The kingdom of peace is building itself up even in these periods, in so far as Christian people have already beaten many a sword into ploughshares and many a spear into pruning-hooks; this imperfect fulfillment is a pledge of the complete fulfillment.
On Mic_4:9-13. Of the straggles of God’s congregation.
They must be maintained—
1. Under heavy sorrow in secure expectation of the final redemption (Mic_4:9-10).
2. Under the mighty assaults of the foe in sure confidence that the Lord sits upon the throne (Mic_4:11-12).
3. In constant self-examination. For, although the victory must certainly be given to God’s cause (Mic_4:13), nevertheless, until Christ is born in the congregation (and in each individual, Mic_4:1), the result of every contest is deserved disaster and disgrace (Micah 4:14).
Mic_4:9. Desperate complaint under the struggle and sorrow which God lays upon thee is a sign that Christ is not in thee. See to it that it becomes the right complaint and sadness; then will He, amidst the pain, be born in thee.
Mic_4:10. In his misery the prodigal son first found his way to his father’s house.
Mic_4:11. How much more earnestly must we be concerned that God’s name should be hallowed through our faith and life, since we know that to his enemies nothing is more agreeable than to see us dishallowed. While we are not unholy no one can render us so; and those who attempt it do so for their own condemnation and ruin.
Mic_4:13. In the fortunes of the congregation there is a constant ebb and flow. Let us be on our guard against pride in apparently prosperous seasons, against despondency in the drought.
Micah 4:14. It is a very wretched thing, that many Christians remember not until amid the furious assaults of the enemy that they belong together, so as to spare one another; but at other times for trifling causes refuse salvation to each other and will not dwell under one roof.
Hengstenberg: On Mic_4:9. The mingling together of judgments with promises of salvation should guard believers against vain hopes, which, if not supported by the event, change into so much the deeper despondency. It contains also an indirect solace in itself, for He who sends the prediction of what shall be, under his control must it stand, and “He who sends can turn it away.” The greatest reason for our faint-heartedness under the cross is the doubt whether it comes from God.
Calvin: Mic_4:10. As soon as He has strengthened the souls of believers to bear the cross, He adds the hope of salvation.
Luther: Birth-pangs indicate not a death but a twofold life, that, namely, the mother is to be delivered of her burden and the new man born.
Mic_4:11. Israel, with his claim to be alone the people of God, was a thorn in the eye of the heathen.
Starke: Mic_4:9. In great distress of heart men often either forget God’s promises, or begin in some measure to despair of their fulfillmenti
Mic_4:10. Then is the cross most lightly borne, when we consider the will of God, and yield ourselves patiently to the trouble.
Mic_4:12. The ungodly in their persecution of the saints, always have, doubtless, an evil design, but God knows how nevertheless to turn it to good.
Mic_4:13. A great army can accomplish nothing unless God gives it strength.
Micah 4:14. And all preparation for war is vain when God would punish. Those who despise Him and his Word are despised by God in return, and given over to the scorn of men.
Pfaff: Mic_4:11 ff. The enemies of Christ’s kingdom must not think that, because by God’s appointment they are permitted to plague the church for a time, this will pass unpunished. The iniquity will be returned upon their own heads. Against God’s judgments, when they fall, avails no military preparation, but only the preparation through repentance and prayer.
Rieger: Even in our Church, and amid the priceless liberty of conscience with which God has blessed us, his kingdom is still everywhere hampered and oppressed by the power and spirit of the world, and one cannot make the least use of discipline, still less discover traces of the kingdom of God in the secular power. But the greater the need the better can the promises come to one’s help. If God should even still further and more grievously afflict, this must still be our consolation, that if He, breaks down that which He has himself built, He will use all the living stones otherwise for his own purposes. The certainty of the faith of Israel in the Old Testament, and the solidity of all God’s promises through the prophets, have served at all times as a support for the Christian faith. Where there is little or no faith in the heart, and men still esteem earthly good very highly, we often hear premature and too sensitive complaints, against which we must testify that there can and will be a still further decay of external prosperity, while yet God will not let his promise fail. Our heart is either lost in the distress and forgets the promise, or it lends an ear to the promise and then thinks there must nothing adverse intervene. It is right to keep promise and threatening both before the eyes.
On chap. 5.The Prince of Peace.
1. His is coming.
(a.) In lowly guise, 1 a; humble.
(b.) And yet to the throne, 1 b; glorious.
(c.) Because He was appointed to this from of old, 1 c; eternal.
(d.) At the appointed fullness of time, 2 a; temporal.
2. His work.
(a.) To seek and save that which was lost, 2 b.
(b.) To be a shepherd in truth, 3 a.
(c.) To prepare God’s kingdom even to the ends I of the world, 3 b.
(d.) To give peace to his followers through the protection which He will afford and the bestow-ment of power, 4.
(e.) To judge the world, 5, 14.
3. His Congregation.
(a.) A spiritual congregation. Mic_5:6.
(b.) A powerful congregation. Mic_5:7-8.
(c.) A holy congregation, which (a) trusts in God alone (Mic_5:9-10); (ß) inquires after God’s will alone (Mic_5:11); (y) fears God alone (Mic_5:12-13).
Mic_5:1. God counts not but weighs; and the lowly and small in the eye of the world He chooses most fondly. He is a concealed God. His ways reach from the deep to the height.—As David came not from Bethlehem without previous signs, so everything temporal in the kingdom of God has eternal signification.—Kings should consider that they ought not to esteem’ most highly their arsenals, but their stores of bread, and that those exist for these.—Rulers are at all times by Gods grace. Christ’s coming is from eternity and to eternity.—It is little to believe that Christ was before the world; salvation begins not until you experience that He is born in the world.
Mic_5:2. God’s “therefore” is always hard to understand, especially when it goes against our flesh. Blessed he who receives it. God forsakes, but only for a certain time; have patience in the time of drought, his time is best of all. All his ways tend toward new birth; even death. He has forgotten none, and goes after all, even the lost; leaves the ninety and nine in the wilderness, and seeks the one.
Mic_5:3. Raise thy head; the Saviour stands ever, and if He veils himself, the cloud is in the dimness of thine eye; he cannot fall.—Although Jesus be thy salvation, thou shouldst not in a childish way drag his nature into the dust, but cherish a holy reverence for his divine majesty. In the name of Christ call upon God; in the name of God cry to Christ; He will certainly hear thee. Wherever thou art He is not far off. Even if thou wert sitting in the abyss, his kingdom reaches thither. But consider that time on earth has an end, seeking may begin too late.
Mic_5:4. He gives Himself, therefore gives He peace. In the congregation He, the One, is invisible; his work there is carried on by many hands. A visible head to the congregation is against Scripture.
Mic_5:5. Even where He smites, it is only salvation. No Christian should rejoice in the destruction of enemies, but only be thankful for the salvation of his own soul.
Mic_5:6. Amid the world must the congregation stand. Flight from the world is contrary to the kingdom of God. Where the maintenance of the spirit and of strength fails, there exists nothing of the true Israel. Again, where grace is sought through human wisdom, and is placed in an outward mechanism of Christianity, rather than in the living, travailing power of God’s spirit, there too the true Israel is not. Times of refreshing in the Church come not according to the will and calculation of men, but according to God’s will. They cannot be made, but must be prayed for. But for death God is not to blame, but those who would not receive the dew of his Spirit, and would rather remain dry.
Mic_5:7-8. If a preacher would indeed speak the Word of the Spirit, he must know that God’s Word, which he proclaims, will triumph. He who believes not speaks as if he spoke not. How much more earnest and diligent in our office should we be, if we always thought that God does not without means carry forward the upbuilding of his kingdom, but has connected this with instruments, with the remnant of Israel, his servants.
Mic_5:9-10. The pride of learning and wisdom also is horses; the pride of self-righteousness and good works is chariots, on which the natural man rides abroad; anvl if whole communities rest in them and suppose that they are thus justified, they are cities and fortresses rejected of God.
Mic_5:11 f. Covetousness and ambition also are idols. How many men ask first these dark idols of their heart, before they inquire after God’s will, and thus lose, alas ! labor and profit; adulterating also the fountain of grace which had been opened in their hearts.
Mic_5:14. In the time of salvation, the idea of “heathen” will no more be conceived as national and historical, but those are heathen who hear not the voice of God, whether by birth they stand within or outside of the congregation.
Michaelis: On Mic_5:1. “Days” and “eternity” seem to be incompatible, but the Scripture speaks of divine things which it would reveal, in a human way. Hence as we conceive always of a space still beyond the uttermost world-spheres, although it does not exist, so we imagine days and seasons before the world, because we cannot do otherwise. Thus the Apostle also speaks of the days of eternity, and God is called (Dan_7:9) the Ancient of Days.
Chrysostom: When He says : His beginnings are from the beginning, from the days of antiquity, He shows his preexistent nature; but when He says: He will go forth a ruler to feed my people Israel, He shows his temporal birth.
Calvin: “For me will He come forth;” thus God indicates that He intends the destruction of the people only so as to restore them again after a certain time. Hence He calls back to Himself them that believe, and to his plan, as if He would say : So have I rejected you for a season, that you still lie near my heart.
Hengstenberg: God so ordered circumstances connected with the typical choice of David that his human lowliness might appear in the strongest light. It was God who raised him from a keeper of sheep to be a shepherd of the people.
Michaelis: On Mic_5:2. Therefore, because this is the plan of God, first to punish Zion for her sins and then to restore her through the Christ that comes forth out of Bethlehem.
Calvin: Mic_5:3. The expression “feed” shows how Christ stands toward his own, the sheep that have been intrusted to him. He does not rule over them like a dreadful tyrant, who oppresses his subjects with fear, but He is a shepherd and cares for his sheep with all the gentleness that, could be desired. But since we are surrounded with enemies, the prophet adds: He works with power, that is, with all the power there is in God, all the protection there is in Christ, as soon as there is need to protect the church. We should learn, therefore, to expect from Christ just as much salvation as there is power in God.
Schlier: Mic_5:6 ff. Christ’s people are a source of blessing everywhere, but where they are opposed they become a lion which none can resist; they are also a victorious people.
Schmieder: That the power of the holy people is a peaceful one, and that only the strength, not the kind of their force is compared to the force of a lion, is proved by what follows.
Michaelis: Christ is a lamb and a lion, cf. Rev_6:16.
Michaelis: Mic_5:9. So did Joshua and David, in order to break up false confidence (Jos_9:6 (f.; 2Sa_8:4).
Luther: How well has God fulfilled that already with the temporal Israel!
Starke: Mic_5:1. As believers under the Old Testament comforted themselves, amid their afflictions, with the promise of Christ’s coming in the flesh, so it becomes us, on whom the end of the world has come, to comfort and strengthen ourselves with the hope of Christ’s coming at the last judgment (1Th_4:16-18). Whatever cities worthily receive Christ, these are his Bethlehem. Although God’s throne is very high, yet hath He respect unto the lowly.
Mic_5:2. Let him that afflicts afflict, until He comes with the Gospel. Let him who loves happiness submit himself to his government in humility.
Mic_5:3. The Gospel gives nourishment to our souls, and glorifies Christ in us. Christ’s kingdom of power as well as of grace is and goes everywhere. The Gospel can be detained and hindered by no human power.
Mic_5:4. Christ is our peace, because through Him we have peace above us with God, within us in our conscience, around us with other men, and under us against Satan.
Mic_5:5. God can doubtless wink at the tyrants for a time; but when they have filled up the measure it will be measured to them again with the measure.
Mic_5:6. God scatters his pious ones for this reason also, that through them the seed of the Gospel may be sown also in other places. God has always a little flock left in the Church. True conversion results neither from our own nor from the powers of other men, but from God alone. The Gospel is the dew by which God refreshes the thirsty earth.
Mic_5:9-10. Many things not bad in themselves may become bad by abuse. The weapons of our warfare are not carnal, but spiritual and mighty before God (2Co_10:4).
Mic_5:13. Insincere worship also is a kind of idolatry.
Mic_5:14. God in kindness calls the sinner to repentance; if he obey not He chastises him in moderation; but if not even this helps, He overwhelms him utterly with his indignation.
Pfaff: Mic_5:1. Since Bethlehem, with the other cities of Judsea, has long been destroyed, the Messiah must have been born already. Jesus must reign by his Spirit in our hearts, if we would be a portion of his Israel.
Mic_5:2-3. A beautiful prophecy of the union of Jews and heathen in the New Testament; then they shall form one congregation to the world’s end.
Mic_5:6 f. Christians who walk in the power of the Saviour, are like a fruitful dew and rain, which fertilizes others also, makes them grow and bear fruit unto the Spirit; they are endowed with a spiritual strength from on high, whereby they may powerfully affect the conscience of men, and triumph gloriously over the kingdom of Satan.
Rieger: There remains much unexplained in this chapter. We may, however, in that which is clear and certain find our pasture, and have so much reverence for the more difficult parts as to believe that there lies in them also something by which already the faith of others has been strengthened, or of which others after us will have better understanding.
Mic_5:1 ff. Christ is here promised particularly as He who should be Lord over Israel, therefore in his kingdom. Where then is his high-priesthood, his redeeming work, and all the rest which is proclaimed of him in the Gospel ? All that has its fulfillment and due relations in the kingly rule. For this sets in motion his whole work of redemption with its blessed fruits, and procures its fulfillment for all the righteousness of God. It was the case with the Jews that they in an earthly sense rested on the kingdom alone, and stumbled at the rest; now, it works with many in Christendom almost precisely the other way.
Mic_5:2. It is not hard for faith to apprehend that, as Christ was once born at Bethlehem, as regards his person, so also he, in his kingdom, may once appear as the shepherd of nations, born through so many pangs and sighs of all the faithful, and may bring everything to the end proposed in the counsel of God.
Quandt: Mic_5:1. Out of the place which is too small to be an independent member, goes forth the head. Not the present Bethlehem, whose poor inhabitants support themselves by the preparation of mementoes for the pilgrims, out of the stones and shells of the Dead Sea, but a converted Christian soul is now the true birth-place of the Redeemer.
Mic_5:3. He who has the Messiah for a shepherd finds in Him both pasture and protection. With Him will the congregation dwell, not roam abroad any longer (cf. Amo_8:11).
Mic_5:6. The blessings which Christianity has brought to the world are not to be counted.
Mic_5:7. Not to the souls, but the sins of the nations will Israel be terrible; for the peace which the Messiah gives is in its nature warfare against sin.
Mic_5:10. Cities which are fortresses fall under the judgments of God, that confidence in them may fall also.
Mic_5:14. It is God’s way to do wonders with broken reeds. Not until’He has washed Israel in the sharp lye of his judgments, and taken from him all in which he placed his vain hopes, is he a suitable instrument for God, to execute his vengeance on the nations through attestation of the word.
[Dr. Pusey: On Mic_4:1. God’s promises, goodness, truth, fail not. He withdraweth his Presence from those who receive Him not; only to give Himself to those who will receive Him. Mercy is the end and sequel of chastisement. Micah then joins on this great prophecy of future mercy to the preceding woe, as its issue in the order of God’s will.
Mic_5:2. In Micah’s time not one people, scarcely some poor fragments of the Jewish people, went up to worship God at Zion, to call to remembrance his benefits, to learn of Him. Those who should thereafter worship Him, should be many nations.—They came not making bargains with God (as some now would), what they should be taught, that He should reveal to them nothing transcending reason, nothing exceeding or contradicting their notions of God; they do not come with reserves, that God should not take away this or that error, or should not disclose anything of.his incomprehensiblencss. They come in holy simplicity, to learn whatever He will condescend to tell them; in holy confidence, that He, the Infallible Truth, will teach them infallibly.—No one ever saw or could imagine two human beings, in whom the grace of God had unfolded itself in exactly the same way. Each saint will have his distinct beauty around the throne. But then each will have learnt of his ways, in a different proportion or degree.
Mic_5:3. 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. Por, 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 well as private. I say unto you that ye resist not evil.
Mic_5:10. God’s judgments, or purifying trials, or visitation of his the saints, hold their way, until their end be reached. They who suffer cannot turn them aside; they who inflict them cannot add to them or detain them.—There [in Babylon, “in tumult, and din, and unrest, and the distractions of this life”] shall it [the backslidden and chastened soul] be delivered, like the poor Prodigal, who came to himself in a far country, when worn out by its hard service. Even then it must not despair, but remember, with him, its Father’s house, the Heavenly Jerusalem. Its pains within or without, whereby in it is brought back, are travail pains. Though all is dark, it must not say, I have no Counsellor. For its Redeemer’s name is Counsellor, “one Counsellor of a thousand.” “Thine Intercessor never dies.” Out of the very depths of misery will the Divine merrcy draw thee.
Dr. Pusey: Mic_5:7 (Eng. Vers.). In the Gospel and the grace of Christ there are both, gentleness and might; softness, as of the dew, might, as of a lion. For, “wisdom reacheth from one end to another mightily; and sweetly doth she order all things.”10
Mic_5:11. The church shall not need the temptation of human defenses; for God shall fence her in on every side. Great cities too, as the abode of luxury, and sin, of power and pride, and, mostly, of cruelty, are chiefly denounced as the objects of God’s anger. Babylon stands as the emblem of the whole city of the world or of the devil, as opposed to God. “The first city was built by Cain; Abel and the other saints had no continuing city here.”
Matthew Henry: Mic_4:2. Where we come to worship God. we come to be taught of Him. Those may comfortably expect that God will teach them who are firmly rewolved by his grace to do as they are taught.
Mic_5:5. Then peace is a blessing indeed, when it strengthens our resolution to cleave to the Lord.
Mic_5:12. When men are made use of as instruments of Providence in accomplishing its purposes, it is very common for them to intend one thing, and for God to intend quite the contrary.
Mic_5:13. When God has conquering work for his people to do, He will furnish them with strength and ability for it, will make the horns iron and the hoofs brass; and when He does so, they must exert the power He gives them and execute the commission; even the daughter of Zion must arise and thresh.
Mic_5:2 (Eng. Vers). A relation to Christ will magnify those that are littli in the world.
Mic_5:5. When God has work to do He will not want fitting instruments to do it with; and when He pleases He can do it by a few; He needs not raise thousands, but seven or eight principalmen may servr the turn, if God be with them.
Footnotes:
[1][Literally, “upon” it, as though the stream would overflow the mountain. “It is a miracle, if waters ascend from a valley and flow to a mountain. So it is a miracle that earthly nations should ascend to the church, whose doctrine and life are lofty, arduous, sublime.” Lap. in Pusey in loc.—Tr.]
[2][Dr. Pusey understands the מִן partitively, and happily applies the expression to the infinite variety and degrees of understanding to which individual saints have attained, concerning God, and of experience of his grace. “They do not go to God because they know Him, but that they may know Him.”—Tr.]
[3][He speaks of it as law simply, not the Jewish, law as such, but a rule of life from God. Man’s better nature is ill at ease, being out of harmony with God. It cannot be otherwise. Having been made in His likeness, it must be distressed by its unlikeness; having been made by Him for Himself, it must be restless without Him. What they indistinctly longed for, what drew them, was the hope to be conformed by Him to Him. The sight of superhuman holiness, life, love, endurance, ever won and wins those without to the gospel or the church.”—Pusey.]
[4] These three verses are found again in Isa_2:2-4, almost word for word. It is disputed which of the two prophets borrowed them from the other. At first view the reference of them to our author seems to be favored by the obvious circumstance that they stand in a vital and complementary connection, are essential to the understanding of what follows, and through the antithesis to the immediately preceding context, have an appropriate and truly constructive position (cf. Mic_2:12 with Mic_3:1 and Micah 4:14 with Mic_5:1). In Isaiah, on the other hand, the three verses stand entirely apart at the head of a long discourse, whose subsequent parts are easily intelligible without them, and have only the interior connection with them that Isaiah shows: “So it ought to be and might have been, but how unworthy are ye now, that such salvation should come.” It is in this view evident that Isaiah in that passage quotes from some source, and granting this, it seems most obvious that he quotes from Micah. But now we learn from Jer_26:18 f. that Micah published his prophesies (cf. the Introd.) under king Hezekiah. And although one might restrict this statement to that which was immediately connected with the verse of Micah (Mic_3:12) there cited, and belonging to the same time, still, on this principle chaps, 1., 6., 2., possibly, at the most, could be assigned to an earlier date of composition, but precisely for the series of discourses, chaps, 2–5., would Jeremiah’s statement remain decisive. But Isaiah’s discourse, Micah 2., belongs not to the time of Hezekiah, but at the latest, to that of Ahaz, probably to that of Jotham, and was composed, accordingly, before Micah 2-5. Besides, the assumption (otherwise improbable) that Micah has presented us in our book with a total collection of the revelation, communicated by him at different times, does not solve the enigma. For thus the verbal identity of the citation in Isaiah, made from the oral discourse, with the written expression of Micah remains unexplained. This latter must have lain before Isaiah, on the supposition that he was the borrower from our prophet.
Thus commentators have been led to assume that both prophets made use of one and the same earlier prophet (Hitzig: Joel), whose writing has been lost. But how can this be proved, especially since it stands written expressly over those verses in Isaiah, “The word of Jehovah,” which appears to do away utterly with such, and with every assumption of borrowing? I can understand this caption, which, besides, would be altogether superfluous, only by regarding it as belonging to the discourse itself of Isaiah, not, therefore as a title, but as an integral beginning of the discourse itself. I should accordingly paraphrase Isa_2:1-5 in this way: Isaiah once spoke the familiar word (הַבָדָּר), etc. (Isa_2:2-4); but now (Isa_2:5) it must be spoken thus (Isa_2:5 ff., cf. Isa_16:13. ff.). Isaiah should thus before the whole discourse in Micah 2. have uttered the Mic_5:2 ff. as an independent prophecy, which he now repeats under altered circumstances to show how it is that it cannot be fulfilled. Isaiah quotes, accordingly, from himself. On the other side, however, Micah also has taken up again that old promise of his respected colleague, which might very naturally have made a strong impression among the people, in order, not antithetically but expansively to carry it forward, and to attach thereto his own new revelations. In a similar manner Jeremiah also (vid Introd. to Obad.) has reproduced and modified older predictions. [The very general view of commentators is that Isaiah (“not after the reign of Jotham,” Pusey) borrowed these verses from our prophet. See Dr. Pusey’s very strong judgment, Introd. to the Proph. Micah, p. 289 f.—Tr.]
[5][Pusey finds the fulfillment of this enchanting prophecy of “Peace on Earth” “(1) In the character of the Gospel. (2) The prophecy has been fulfilled within and without, among individuals or bodies of men, in body or mind, in temper or indeed, as far as the Gospel has prevailed.” Alas! to how small an extent then, has the Gospel prevailed! True, the coming of Christ to the earth was remarkably, providentially coincident with a universal peace, the second which had been experienced throughout the Roman dominion since the reign of Numa (Livy, 1:19). Very impressive also are the testimonies of the early Christian writers to the change which the world had even then undergone, through the influence of Christianity, in respect to the frivolousness, the frequency, barbarity, rage, and destruetiveness of wars. Indeed, the expressed sentiments and the actual practice of Christians, at times, in former centuries, might well have encouraged the hope that erenow war would be remembered throughout Christendom only as the nightmare of a darkness forever past. But what is our feeling when those of us who are older retrace the bloody history of Christendom throughout our own lifetime! What, when we see the foremost nations of the world, and those most clearly enlightened by the rays of the Gospel, still most conspicuously distinguished above the heathen precisely in respect to the magnitude, the costliness, the scientific perfection, and the destructive efficiency, surpassing all ancient example, of their apparatus for mutual slaughter and devastation! It is but partial consolation to the Christian heart, that in all the wars which have stained the record of our century, one of the parties may have been in the right; because, even so, the other party, Christians also, were necessarily wrong. Still, it is true that the spirit of peace, “averse from war.” is the spirit of individual Christian hearts; and among the thousand I painful evils due in our time to the sectarian division, discrepancy, belligerency of Christians, without any authoritative unity of organization, or possibility of expressing freely their common thought and will, there is none more painful, humiliating, disastrous, than their incapacity to combine, and so make efficacious, their hatred of war.—Tr.]
[6][On OPhel, vid. Smith’s Dictionary of the Bible, S. V. and Stanley’s Sinai and Palestime, p. 490.—Tr.]
[7][DR. Pusey in loc. Presents strongly, and enlarges, the arguments for understanding this of the oppressions in the time of the MAccabees. Tr.]
[8][גְּדוּד almost always means an irregular band of plundering soldiers, on a foray or raid, and in calling Jerusakem the daughter of such a troop, the prophet seems to intimate the lawlessness, violence, and injustice of which she had been guilty, and for which she was to be repaid in kind.—Tr.]
[9]Cf. Textual and Grammatical on the passage.
[10][Mic_5:4. — כִּי. Dr. Kleinert renders: Is it, possibly, that I brought thee up, etc.; ist etwa, dass, u. s. w. This is spirited but savors too much, perhaps, of modern rhetoric. — Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–15 Beth-lehem Ephratah-- (Gen 48:7), or, Beth-lehem Judah; so called…
Beth-lehem Ephratah-- (Gen 48:7), or, Beth-lehem Judah; so called to distinguish it from Beth-lehem in Zebulun. It is a few miles southwest of Jerusalem. Beth-lehem means "the house of bread"; Ephratah means "fruitful": both names referring to the fertility of the region.
though thou be little among--though thou be scarcely large enough to be reckoned among, &c. It was insignificant in size and population; so that in Jos 15:21, &c., it is not enumerated among the cities of Judah; nor in the list in Neh 11:25, &c. Under Rehoboam it became a city: Ch2 11:6, "He built Beth-lehem." Mat 2:6 seems to contradict Micah, "thou art not the least," But really he, by an independent testimony of the Spirit, confirms the prophet, Little in worldly importance, thou art not least (that is, far from least, yea, the very greatest) among the thousands, of princes of Judah, in the spiritual significance of being the birthplace of Messiah (Joh 7:42). God chooses the little things of the world to eclipse in glory its greatest things (Jdg 6:15; Joh 1:46; Co1 1:27-28). The low state of David's line when Messiah was born is also implied here.
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thousands--Each tribe was divided into clans or "thousands" (each thousand containing a thousand families), which had their several heads or "princes"; hence in Mat 2:6 it is quoted "princes," substantially the same as in Micah, and authoritatively explained in Matthew. It is not so much this thousand that is preferred to the other thousands of Judah, but the Governor or Chief Prince out of it, who is preferred to the governors of all the other thousands. It is called a "town" (rather in the Greek, "village"), Joh 7:42; though scarcely containing a thousand inhabitants, it is ranked among the "thousands" or larger divisions of the tribe, because of its being the cradle of David's line, and of the Divine Son of David. Moses divided the people into thousands, hundreds, fifties, and tens, with their respective "rulers" (Exo 18:25; compare Sa1 10:19).
unto me--unto God the Father (Luk 1:32): to fulfil all the Father's will and purpose from eternity. So the Son declares (Psa 2:7; Psa 40:7-8; Joh 4:34); and the Father confirms it (Mat 3:17; Mat 12:18, compare with Isa 42:1). God's glory is hereby made the ultimate end of redemption.
ruler--the "Shiloh," "Prince of peace," "on whose shoulders the government is laid" (Gen 49:10; Isa 9:6). In Sa2 23:3, "He that ruleth over men must be just," the same Hebrew word is employed; Messiah alone realizes David's ideal of a ruler. Also in Jer 30:21, "their governor shall proceed from the midst of them"; answering closely to "out of thee shall come forth the ruler," here (compare Isa 11:1-4).
goings forth . . . from everlasting--The plain antithesis of this clause, to "come forth out of thee" (from Beth-lehem), shows that the eternal generation of the Son is meant. The terms convey the strongest assertion of infinite duration of which the Hebrew language is capable (compare Psa 90:2; Pro 8:22-23; Joh 1:1). Messiah's generation as man coming forth unto God to do His will on earth is from Beth-lehem; but as Son of God, His goings forth are from everlasting. The promise of the Redeemer at first was vaguely general (Gen 3:15). Then the Shemitic division of mankind is declared as the quarter in which He was to be looked for (Gen 9:26-27); then it grows clearer, defining the race and nation whence the Deliverer should come, namely, the seed of Abraham, the Jews (Gen 12:3); then the particular tribe, Judah (Gen 49:10); then the family, that of David (Psa 89:19-20); then the very town of His birth, here. And as His coming drew nigh, the very parentage (Mat. 1:1-17; Luk 1:26-35; Luk 2:1-7); and then all the scattered rays of prophecy concentrate in Jesus, as their focus (Heb 1:1-2).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 5, 7, 10, 12, 13, 15 THE MESSIAH AND THE MESSIANIC ERA, 1-15 (in Hebrew,…
THE MESSIAH AND THE MESSIANIC ERA, 1-15 (in Hebrew, Micah 4:14-5:14).
In Mic_5:1, the prophet returns once more (Mic_4:9; Mic_4:11) to the condition now present or imminent; but immediately he rises from the troublesome present to the glorious future (Mic_4:10; Mic_4:13), which he describes in Mic_5:2 ff., with a fullness and grandeur not seen anywhere else in the book. The historical background is probably the same as that presupposed in Mic_4:11-13, the invasion of Sennacherib. If so, chapter 5 presents the outlook of Micah at the time in which Isaiah uttered the remarkable Messianic prediction in Isa_11:1 ff.
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The Hebrew of Mic_5:1 contains two plays upon words: the first between “gather in troops” and “daughter of troops,” the second between “judge” and “rod.”
Gather thyself in troops, O daughter of troops — A very peculiar expression, which has been variously interpreted. If the text is correct, which is not beyond doubt, the following seems to be the most satisfactory interpretation: Jerusalem is called “daughter of troops” because wherever the prophet looks he sees people with anxious faces crowding together in terror. The troops of warriors who were accustomed to boast in their strength have turned into troops of cowards. These cowards he exhorts ironically to keep on crowding together (Jer_5:7), and well they may, for the enemy has encircled the city; escape is impossible, they must prepare for the worst.
They shall smite — If this is the proper translation the verse implies that the enemies’ efforts will be crowned with success. Then the oracle cannot be assigned to the same period as Mic_4:11-13. But the tense should probably be understood as a frequentative imperfect (G.-K., 107e or g), and should be translated “they smite” or, even better, “they have smitten,” again and again, and they are doing it now by laying siege to the holy city.
Smite… with a rod upon the cheek — Smiting upon the cheek is a gross insult, and the expression may be used — so here — in the general sense “to insult” (Job_16:10; 1Ki_22:24). The complaint of the prophet is that the enemies have been and still are insulting the representative of Jehovah ruling in Jerusalem.
Judge — Equivalent to king (see Amo_2:3); “judge” is used here because of the similarity in sound of the original with the word translated “rod.” “Judge of Israel” is equivalent to “king of Judah.” 5b may contain a direct reference to the insults heaped upon Hezekiah by the representatives of Sennacherib (Isaiah 36:37; compare Isa_10:7 ff.). The distress and suffering of the present are indeed great, but they will not continue forever; before the city can be taken deliverance will come.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15 1. Transition from the prediction of Jerusalem’s extremity during…
1. Transition from the prediction of Jerusalem’s extremity during the siege to the Messianic glories in prospect
1. Now gather thyself in troops] Rather, Now thou mayest gather, &c. Assyria may marshal her hosts, may lay siege against the holy city, may violate the person of the king, but from insignificant Bethlehem a royal Deliverer shall arise.
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O daughter of troops] i.e. O invading army. ‘Daughter’ is a personifying phrase, as in ‘daughter of Jerusalem’ = population of Jerusalem. Most commentators think Jerusalem itself is referred to here, the ‘troops’ being the crowds of frightened citizens, but this is contrary to usage, ‘troop’ being constantly used in a military sense.
he hath laid siege] An abrupt change of number, as in Isa_1:29. ‘Assyria’ is the implied subject.
smite … upon the cheek] A gross insult; comp. 1Ki_22:24, Job_16:10, Luk_22:64.
the judge of Israel] i.e. the king (as in Amo_2:3). The phrase is chosen partly to produce a kind of paronomasia in the Hebrew with the word for ‘rod,’ and partly perhaps because Jehovah has already been called the ‘king’ of Israel (Mic_2:13). ‘Israel’ here means Judah, as in Mic_1:14 (see note).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11, 14, 15 (1) O daughter of troops.—This verse coheres better with…
V.
(1) O daughter of troops.—This verse coheres better with the former chapter, to which it is attached in the Hebrew Version. Micah again interpolates a prediction of trouble and dismay between the sentences describing triumph and glory. The sentence of smiting the judge has its historical fulfilment in the indignities which happened to King Zedekiah.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–15 Vers. 1-4. After Zion"s degradation Messiah shall be born,…
Vers. 1-4. After Zion"s degradation Messiah shall be born, and shall bring the world into subjection.
This verse is joined to the preceding chapter in the Hebrew. Jerusalem is addressed, as in Mic_4:9, Mic_4:11, not the invading army. The prophet returns to the view of the misery and humiliation expressed in that passage. Gather thyself in troops; or, thou shalt gather thyself, etc. Jerusalem must collect its armies to defend itself from the enemy. O daughter of troops. Jerusalem is thus named from the number of soldiers collected within her walls, from whence marauding expeditions were wont to set forth. Pusey considers that she is so called from the acts of violence, robbery, and bloodshed which are done within her. (Mic_2:8 Mic_3:2,jer Mic_7:11) Keil thinks the prophet represents the people crowding together in fear. It is more natural to refer the expression to the abnormal assemblage of soldiers and fugitives within the walls of a besieged city. Septuagint, Emfracyhsesai yugathr emfragma , "The daughter shall be wholly hemmed in;" Vulgate, Vastaberis, filia latronis. He hath laid siege. The enemy is spoken of by an abrupt change of person. (Isa_1:29) Against us. The prophet identifies himself with the besieged people. They shall smite the judge of Israel, etc. "The judge" represents the supreme authority, whether king or other governor; (Amo_2:3) but he is called here "judge," that the sacred name of king may not be spoken of as dishonoured. To smite upon the cheek is the grossest insult (comp. 1Ki_22:24 Job_16:10 Luk_22:64) When Zion is thus besieged, and its rulers suffer the utmost contumely, its condition must look hopeless, Such a state of things was realized in the treatment of Zedekiah, (2Ki 25) and in many subsequent sieges of Jerusalem. But the underlying idea is that Israel shall suffer dire distress at the hands of her enemies until Messiah comes, and she herself turns to the Lord. The LXX translates shophet, "judge," by fulav , "tribes," but the other Greek translators give krithn .
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HOMILIES BY D. THOMAS Ver. 1. The Church of God.
"Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek." The prophet, as if fearful that his previous promises would be somewhat too reassuring, so that the people would lose the due impression of the perils to which they would be exposed, here reminds them of the calamities which would befall them before the promised prosperity would be realized. "O daughter of troops!" Jerusalem was so called on account of the numerous troops that it possessed. "He hath laid siege against us." That is, the enemy hath the invading army. "He shall smite the judge of Israel with a rod upon the cheek" Zedekiah, the judge or king of Israel, (Amo_2:3) was so insulted by the Chaldeans as if he had been smitten on the checks To smite on the cheek was esteemed by the Orientals the greatest affront. This insult, we know, was offered by the nation to him who is the "Prince of the kings of the earth." "I gave my back to the smiters, and my cheek to them that plucked out the hair. I hid not my face from shame and spitting". (Isa_50:6) It is perfectly legitimate to take these words as a symbolical portrait of the Church of God. Look at it
I AS MILITANT IN ITS CHARACTER. Jerusalem is addressed as "daughter of troops." As Jerusalem was a military city, containing a great body of soldiers within her walls, so is the Church on earth; it is military. The life of all true men here is a battle; all are soldiers, bound to be valiant for the truth. They are commanded to fight the good fight, to war the good warfare. They are to "wrestle not against flesh and blood, but against principalities and powers, and spiritual wickednesses in high places." The warfare is spiritual, righteous, indispensable, personal. No one can fight the battle by proxy.
II AS PERILOUS IN ITS POSITION. "He hath laid siege against us." The dangerous condition of Jerusalem, when the Chaldean army surrounded its walls in order to force an entrance, is only a faint shadow of the perilous position of the Church of God. It is besieged by mighty hosts of errors and evil passions, and mighty lusts that "war against the soul." Hosts of enemies are encamped round every human soul. The siege is planned with strategic skill and with malignant determination. How it becomes every spirit to be on its watch tower, fully armed for the fight of defence: "Wherefore take unto you the whole armour of God," etc. (Eph_6:13)
III AS INSULTED BY ITS ENEMIES. "They shall smite the judge of Israel with a rod upon the cheek." Were the enemies of Christianity ever more insolent than in this age? And their insolence, we regret to state, has been encouraged by the brainless utterances and doings of religious fanatics. The argumentative opponents of conventional evangelicism seem to me mere insulting in their spirit and behaviour than ever.
IV AS SUMMONED TO ACTION. "Now gather thyself in troops." The men of Jerusalem are here commanded by Heaven to marshal their troops and to prepare for battle, since the enemies are outside their walls. Far more urgent is the duty of the Church to collect, arrange, and concentrate all its forces against the mighty hosts that encompass it. "Let us not sleep as do others;" "let us quit ourselves like men," etc. "Gather thyself in troops." "Sounds the trumpet from afar! Soldiers of the holy war, Rise! for you your Captain waits; Rise! the foe is at the gates. "Arm! the conflict has begun; Fight! the battle must be won; Lift the banner to the sky, Wave its blazing folds on high. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 4, 5, 7, 10 Now gather thyself in troops, O daughter of troops
Mic_5:1
Now gather thyself in troops, O daughter of troops
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The Church of God
I.
As militant in its character. Jerusalem is addressed as daughter of troops. As Jerusalem was a military city containing a great body of soldiers within her walls, so is the Church on earth, it is military. The life of all true men here is that of a battle; all are soldiers, bound to be valiant for the truth. They are commanded to fight the good fight, to war the good warfare. The warfare is spiritual, righteous, indispensable, personal. No one can fight the battle by proxy. Look at the Church--
II. As perilous in its position. He hath laid siege against us. The dangerous condition of Jerusalem when the Chaldean army surrounded its walls in order to force an entrance, is only a faint shadow of the perilous position of the Church of God. It is besieged by mighty hosts of errors and evil passions, and mighty lusts that war against the soul. The siege is planned with strategic skill, and with malignant determination.
III. As resulted by its enemies. They shall smite the Judge of Israel with a rod upon the cheek. Were the enemies of Christianity ever more insolent than in this age?
IV. As summoned to action. Now gather thyself in troops. The men of Jerusalem are here commanded by heaven to marshal their troops and to prepare for battle, since the enemies are outside their walls. Far more urgent is the duty of the Church to collect, arrange, and concentrate all its forces against the mighty hosts that encompass it. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 5, 7, 8, 10 CRITICAL NOTES. Thou] invading army (not Judah). Us] The…
CRITICAL NOTES. Thou] invading army (not Judah). Us] The prophet identifies himself with the nation. Smite] The greatest insult (Lam_3:30; Mat_5:39; Mat_27:30). Judge] or king (Amo_2:3).
Mic_5:2. Beth.] The ensuing prophecy (Mic_5:1-5) combined with what goes before and what follows, consummates the witness of the O. T. concerning Christ, and is the groundwork of his history in the New [Words.]. Eph.] To distinguish it from another Beth, in Zebulon (Jos_19:10; Jos_19:15). Little] So insignificant in size and population that it was not enumerated among the cities of Judah (Jos_15:21); nor in the list (Neh_11:25); it became a city under Rehoboam (2Ch_11:6). Thous.] Tribes divided into thousands, over which a leader presided, and commanded them in war (Exo_18:21; Exo_18:25; Num_1:16; Deu_1:15). ‘Family’ is given, Jdg_6:15. Out] Lit. shall one come forth to me to be ruler. Out of] Beth., as his native place, antithetic to. From of old] Lit. from the days of eternity; expressing the eternity of Christ’s Divine nature and person [Gill]; and the displays of his power of old from everlasting, which may be referred to his covenant engagements, and to the work of creation [Boothr.].
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Mic_5:3. Therefore] On account of this fixed plan of God, his people will be given up to suffer, until she] “the virgin” mother of Jesus (Isa_7:14); or the people of Judah, from whom a ruler was to come forth (Gen_49:10). Suffering is the necessary travail-pain which precedes the joy of birth. Then] Blessings described which result from the Messiah’s birth. Rem.] The remainder, not only inhabitants of Judah left from the judgment, but members of the revolted ten tribes; all Israelites dispersed in foreign lands. Only brethren, sons of Israel, his race, have the right to return.
Mic_5:4. Feed] Lit. rule (Mat_2:6) [margin]; (Isa_40:11). Stand] Persevering and diligent, in the attributes and name of his God, i.e. one in relation and purpose with Jehovah (Isa_9:5). They] Returned remnant. Abide] Dwell in perfect peace and security (cf. chap. Mic_4:4; Isa_14:30). Now] in the fulfilment. He] Alone (cf. Joe_2:20-21; Luk_1:32).
HOMILETICS
THE CHURCH MILITANT—Mic_5:1
Calamities are to precede prosperity. Lest Israel should fall into carnal security, she is warned of her danger, and roused to defend herself. Zion, in her warlike attitude, is a type of the Church militant.
I. She is endangered by the foe. “He hath laid siege against us.” In this world the Christian Church is engaged in conflict and exposed to suffering. The powers of evil have arrayed themselves against her. Infidelity, popery, and persecution have besieged her gates. Sin threatens her character, liberty, and existence. The foes are numerous, strong, disciplined to arms, and possessing manifold advantages. “We wrestle not against flesh and blood,” &c.
II. She is often deprived of earthly leaders. “They shall smite the judge of Israel.” Hengstenberg thinks this expression indicates a time when no king of the house of David reigned. Deplorable is the city with an enemy at the walls, and without a commander within to help. In early days the Church has been without leaders to teach and guide. Apostles were imprisoned and martyrs put to death. Men were determined to destroy the very existence of Christianity. Hence the great persecutions through which it has passed. But when the godly men cease and the faithful fail, then God will help (Psa_12:1). “For the Lord is our judge, the Lord is our law-giver, the Lord is out king; he will save us.”
III. She is roused to action. “Now gather thyself in troops.”
1. Immediate action. “Now.” Every Christian, weak or strong, is commanded to arise and be ready. The present is the day for exertion, and those who work should do it with vigour.
2. United action. “Gather thyself in troops.” Dangers are great. United and personal action are required. Stragglers may be taken prisoners. Never let the enemies’ watchword prevail—“Divide and conquer.” Close thy ranks, and let each soldier keep his place. Supported by the promise and presence of God we should fear no evil and shun no duty. “The people that do know their God shall be strong, and do exploits.”
THE RULER OF ISRAEL.—Mic_5:2-3
In the greatest danger and the deepest degradation of Zion a ruler shall arise to deliver her, and raise her to be a dreaded power in the world.
I. The place from which the ruler came. Bethlehem, the most insignificant, not Jerusalem, the royal, city, gave birth to Jesus. Little, in a worldly sense, it was not the least among the cities of Judah; but eclipsed them all in spiritual dignity. God perfects strength out of seeming weakness, and immortalizes obscure places by the events of his providence. Some men derive honours from, and others confer celebrity upon, the place in which they were born. Many cities have striven for the honour of Homer’s birth. In Bethlehem we see the Divine purpose to choose “the base things of the world, and to bring to nought things that are.”
II. The method in which the ruler came.
1. He was promised. “Out of thee shall he come forth.” Chief priests and scribes gave the right answer to Herod’s questions (Mat_2:4-6). When it was rumoured that he would come out of Galilee, his enemies could say, “Christ cometh of the seed of David, and out of the town of Bethlehem, where David was.” When we think that the promise has failed, God is arranging events, choosing agents, and fulfilling his word.
2. He was appointed. In the purpose of God he was set apart, and according to the command of God he come. He came not of himself, but the Father sent and sealed him (Joh_6:27). “Then said I, Lo, I come: in the volume of the book it is written of me” (Psa_40:7-8).
3. He was born of a woman. “She which travaileth hath brought forth.” He was born of a woman; the virgin conceived and bore a son (Isa_7:14). His goings forth were of old, but his birth was in time. He was real God and true man. God was manifest in the flesh; and in the coming of the Messiah we may read the truth of God, and discern the purpose and presence of God. “Let us now go even unto Bethlehem, and see this thing which has come to pass.”
III. The purpose for which the ruler came. “Who shall be ruler in Israel?” The circumstances of his birth and life seemed to bespeak anything rather than royal dominion. Pilate put the question, “Art thou a king, then?” The answer was, “I am a king. But my kingdom is not of this world.” He had no temporal dominions, but he governs the hearts and lives of his people. He rules the nations of the earth, and will rule to the end of time. The judge of Israel was smitten, the empire of Cæsar came to nought, but the reign of Christ shall endure for ever. Napoleon rose with rapidity to boundless inheritance, but finished his course in disgraceful exile; contrasted empires founded on force with that of Jesus founded upon love, and exclaimed, “What an abyss between my deep misery and the eternal kingdom of Christ, which is proclaimed, loved, and adored, and is extending over the whole earth!”
IV. The results which spring from the ruler’s coming. “Then the remnant of his brethren shall return unto the children of Israel.”
1. Deliverance from captivity. They shall return from bondage to Canaan and to Jehovah. The remnant shall become genuine sons of Israel, people again in covenant with God.
2. Restoration to unity. Exiled Jews, Gentiles of heathen nations, shall be united as brethren under his reign, and incorporated into a spiritual commonwealth. Then men become Israelites not in name, but in spirit and truth. Grace makes all sons of God. The promise is not only to Israel after the flesh, but to all that are afar off, even as many as the Lord our God shall call (Act_2:39).
THE INCARNATION AND BIRTH OF CHRIST
I. Who it was that sent Christ forth. “Out of thee shall he come forth to me.” Jesus Christ did not come forth without his Father’s permission, authority, and assistance. We are too apt to forget that while there are distinctions as to the persons in the Trinity, there are no distinctions of honour; and we frequently ascribe the honour of our salvation, or at least the depths of its mercy and the extremity of its benevolence, more to Jesus Christ than we do to the Father. Contemplate that the Father sent him, and in every period of his life think that he suffered what the Father willed; that every step of his life was marked with the approval of the great I Am.
II. Where did he come to at the time of his incarnation? First, it seemed necessary that Christ should be born in Bethlehem, because of Bethlehem’s history. Again, there is something in the name of the place. The word Bethlehem has a double meaning. It signifies “the house of bread,” and “the house of war.” Jesus is the bread of his people on which they feed. Here the bread of life was first given to man to eat. It is also called “the house of war,” because Christ is to every man “the house of bread” or “the house of war.” Ephratah signifies “fruitfulness” or “abundance.” All our fruitfulness is from Christ. His incarnation fattens the soil of our hearts. Next, notice the position of Bethlehem “Little among the thousands of Judah.” There are many little ones, unknown and dwelling in obscurity. Christ is always born among the little ones; lieth not in great hearts, but in little ones. A broken heart and a low spirit shall have the Saviour, and none else. Another thought, how wonderfully mysterious was that providence which brought Jesus Christ’s mother to Bethlehem at the very time when she was to be delivered.
III. What did Jesus come for? “To be ruler in Israel.” He was “born the King of the Jews.” Men are born princes, but seldom born kings. But he is not ruler of Israel after the flesh, but after the spirit. Hast thou submitted to the sway of Christ?
IV. Did Jesus ever come before? “Whose goings forth have been ever of old.” First, Christ has had his goings forth in his Godhead. “From everlasting.” He has not been a secret and a silent person up to this moment. That new-born child is the infant of to-day, but the ancient of eternity.
1. Of old he went forth as our covenant-head in election.
2. He had goings forth for his people, as their representative before the throne, even before they were begotten in the world. Secondly, we believe that Christ has come forth of old, even to men, so that men have beheld him. He appeared to Abraham, to Jacob, to Joshua, and to the three youths in the fiery furnace. Observe that each of these four great occurrences happened to the saints, when they were engaged in very eminent duty, or when they were about to be engaged in it. When Abraham interceded for Sodom, Jacob engaged in wrestling, Joshua exercising bravery, and Shadrach, Meshach, and Abednego were in high places of persecution. Christ hath not left going forth yet. Recollect he goes to Bethlehem. Are you little? He will go forth to meet you. He will come to your poor house,—wretched heart. Trust him, and he will go forth to abide with you for ever [Spurgeon].
THE SHEPHERD KING.—Mic_5:4
The government of this ruler is further described under the similitude of a shepherd feeding and defending his flock, establishing and extending his kingdom in all the earth.
I. The work of the shepherd king. He shall “feed”—a word which indicates to feed by ruling, as in the Greek in Mat_2:6, “Out of thee shall come a governor that shall rule (feed marg.) my people Israel.”
1. He will feed his flock. The soul is hungry, and men crave for food. The word of Christ can feed the soul, and satisfy the wants of humanity. Those who believe in him “shall not hunger nor thirst” any more.
2. He will rule his flock. He will teach and guide, rule and provide. We require control as well as nourishment. All his sheep “follow him, for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.”
II. The qualifications of the shepherd king. Israel’s princes had no power, but he shall stand, clad in the strength and displaying the glory of the Lord.
1. He has Divine power. “Rule in the strength of the Lord.” He is invested with power to defend his flock against wolves and robbers (Joh_10:11-12). Care would be in vain if the sheep could not be secured from danger. “No man is able to pluck them out of my Father’s hand.”
2. He has Divine tenderness. His power is not tyrannical. He loves where he feeds. His might is used to protect, not to destroy the flock. He does not flee away like an hireling, but lays down his own life for the sheep. “He shall feed his flock like a shepherd; he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.”
3. He has Divine majesty. “In the majesty of the name of the Lord his God.” All power in earth and heaven is given to him. Majesty is displayed in his love and teaching, in his nature and work. He is invested with more dignity than ordinary kings. He bears the name of God (Isa_9:5; Isa_10:21); the spirit of might rests upon him (Isa_11:1); and in the greatness of his majesty he overthrows every enemy (Exo_14:7).
III. The attitude of the shepherd king. “He shall stand and feed.”
1. He is actively engaged. To sit is the attitude of a judge, to stand is the position of one ready to succour and defend. He defended Israel from the attack of heathen nations. He will watch and feed his Church to the end of time. He is always present and vigilant. “Behold, he that keepeth Israel shall neither sleep nor slumber.”
2. He is constantly engaged. He never sits down in ease and neglect. He stands fixed in purpose, and none can hinder or remove him. He endures, surveys, and guards his flock on every side. “He shall not fail nor be discouraged until he hath set judgment in the earth.”
IV. The blessings which flow from the work of the shepherd king. Through the care and providence of Christ his people shall be increased, established, and acquire greatness and dominion.
1. The perpetual existence of the Church. “And they shall abide.” His people shall not wander to and fro, as hitherto. They shall rest and abide in permanent security and peace. None can hurt or destroy them. Because he lives they shall live. The original promise, often forfeited through disobedience, shall be fulfilled: “Ye shall dwell in your land safely. And I will give peace in the land, and ye shall lie down, and none shall make you afraid” (Lev_26:6; Isa_14:30).
2. The increasing greatness of the Church. “For now shall he be great.” A “little flock” only follow him now, but this flock shall be great in numbers and influence. Its king shall become famous, precious, and attractive to others. “I have made thee a great name, like the name of the great that are in the earth.”
3. The universal dominion of the Church. “He shall be great unto the ends of the earth.” There shall be no end to the increase, no limit to the power of his empire. Souls shall be converted, nations brought under the yoke of Christ, thus the greatness of his love and grace shall be set forth to the very ends of the world. “I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.”
HOMILETIC HINTS AND OUTLINES
Mic_5:1.
1. Christ’s ordinary harbingers and forerunners, when he is to come with mercies to his Church, are afflictions to fit them for such manifestations.
2. These afflictions are often very grievous. The contempt and injury done to authority and magistrates, under whom a people may be kept from confusion and the Church protected, is a special ingredient in the affliction of the visible Church. See Hutcheson. To be smitten on the face betokens shame; to smite with a rod betokens destruction. Now both shall meet in one; as in the Great Day, the wicked shall awake to shame and everlasting contempt, and shall perish for ever [Pusey].
Mic_5:2. Bethlehem. God orders all in the continuous course of his wisdom. All lies in perfect harmony in the Divine mind. Each event is the sequel of what went before. So here the prophet joins on, what to us stands in such contrast with that simple and. Yet he describes the two conditions as bearing one another. He had said that the judge was smitten, and that Israel had no counsellor nor king; now he speaks of the Ruler in Israel. He had said that the rule was to come to the tower of the flock; now, retaining the word, he speaks of the ruler in whom it was to be established. But he has greater things to say, so he pauses—And thou! People have admired the brief appeal of the murdered Cæsar, “Thou too, Brutus.” The like energetic conciseness lies in the words, And thou! Bethlehem Ephratah [Pusey].
Goings forth.
1. In the purposes of eternity.
2. In the creation of the world.
3. In the manifestations of Old Testament.
4. In human birth.
5. In the events of providence.
Mic_5:4. The shepherd character of Jesus indicates:—
1. The helpless and lost condition of man.
2. The love of God in assuming the character and office of a shepherd.
3. The benevolent design in redeeming mankind.
Feed. This expression shows how Christ stands towards his own, the sheep that have been intrusted to him. He does not rule over them like a dreadful tyrant, who oppresses his subjects with fear, but he is a shepherd, and cares for his sheep with all the gentleness that can be desired. But since we are surrounded with enemies, the prophet adds: He works with power; that is, with all the power there is in God, all the protection there is in Christ, as soon as there is need to protect the Church. We should learn, therefore, to expect from Christ just as much salvation as there is power in God [Calvin]. But neither feed nor rule conveys the full idea of the original expression (Mat_2:6). The full idea is, who shall act the part of a shepherd to my people Israel,—who shall at once protect, and guide, and feed, and govern or rule them [Morrison].
“As the good shepherd tends his fleecy care,
Seeks freshest pasture and the purest air,
Explores the lost, the wandering sheep directs,
By day o’ersees them, and by night protects;
The tender lambs he raises in his arms,
Feeds from his hand, and in his bosom warms;
Thus shall mankind his guardian care engage,
The promised Father of the future age.” [Pope.]
The world hates the Church, and feasts its eyes upon its misery.
ILLUSTRATIONS TO CHAPTER 5
Mic_5:2. Bethlehem. By a remarkable interposition of providence, interwoven, however, with the course of events in the world, was it brought about that the promised King should be born in Bethlehem (as Micah the prophet had foretold), the very place where the house of David had its origin; while, at the same time, the lowly circumstances of his birth were in striking contrast with the inherent dignity and glory that were veiled in the new-born child [Neander]. Both names were derived from “fruitfulness,” “House of Bread” and “fruitfulness;” and despite of centuries of Mohammedan oppression, it is fertile still. It had been rich in the fruitfulness of this world; rich, thrice rich, should it be in spiritual fruitfulness [Pusey].
Mic_5:3. Give them up.
(1) Into the hands of their enemies. Indeed the far greater part never returned from the Captivity, but remained, although willingly, in the enemy’s land, outwardly shut out from the land of the promise and the hope of their fathers. But
(2) all were, more than before, given up to follow their own ways. God was less visibly present among them. Prophecy ceased soon after the return from captivity, and many tokens of the nearness of God and means of his communications with them,—the Ark and the Urim and Thummim,—were gone. It was a time of pause and waiting, wherein the fulness of God’s gifts was withdrawn, that they might look on to Him who was to come. Until the time that she which travaileth hath brought forth, i.e. until the Virgin should conceive and bear a Son [Pusey].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v7
Micah
‘A DEW FROM THE LORD’
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Mic 5:7.
The simple natural science of the Hebrews saw a mystery in the production of the dew on a clear night, and their poetic imagination found in it a fit symbol for all silent and gentle influences from heaven that refreshed and quickened parched and dusty souls. Created by an inscrutable process in silence and darkness, the dewdrops lay innumerable on the dry plains and hung from every leaf and thorn, each little globule a perfect sphere that reflected the sun, and twinkled back the beams in its own little rainbow. Where they fell the scorched vegetation lifted its drooping head. That is what Israel is to be in the world, says Micah. He saw very deep into God’s mind and into the function of the nation.
It may be a question as to whether the text refers more especially to the place and office of Israel when planted in its own land, or when dispersed among the nations. For, as you see, he speaks of ‘the remnant of Jacob’ as if he was thinking of the survivors of some great calamity which had swept away the greater portion of the nation. Both things are true. When settled in its own land, Israel’s office was to teach the nations God; when dispersed among the Gentiles, its office ought to have been the same. But be that as it may, the conception here set forth is as true to-day as ever it was. For the prophetic teachings, rooted though they may be in the transitory circumstances of a tiny nation, are ‘not for an age, but for all time,’ and we get a great deal nearer the heart of them when we grasp the permanent truths that underlie them, than when we learnedly exhume the dead history which was their occasion.
Micah’s message comes to all Christians, and very eminently to English Christians. The subject of Christian missions is before us to-day, and some thoughts in the line of this great text may not be inappropriate.
We have here, then,
I. The function of each Christian in his place.
‘The remnant of Jacob shall be as a dew from the Lord in the midst of many nations.’ What made Israel ‘as a dew’? One thing only; its religion, its knowledge of God, and its consequent purer morality. It could teach Greece no philosophy, no art, no refinement, no sensitiveness to the beautiful. It could teach Rome no lessons of policy or government. It could bring no wisdom to Egypt, no power or wealth to Assyria. But God lit His candle and set it on a candlestick, that it ‘might give light to all that were in the house.’ The same thing is true about Christian people. We cannot teach the world science, we cannot teach it philosophy or art, but we can teach it God. Now the possibility brings with it the obligation. The personal experience of Jesus Christ in our hearts, as the dew that brings to us life and fertility, carries with it a commission as distinct and imperative as if it had been pealed into each single ear by a voice from heaven. That which made Israel the ‘dew amidst many nations,’ parched for want of it, makes Christian men and women fit to fill the analogous office, and calls upon them to discharge the same functions. For-in regard to all our possessions, and therefore most eminently and imperatively in regard to the best-that which we have, we have as stewards, and the Gospel, as the Apostle found, was not only given to him for his own individual enjoyment, elevation, ennobling, emancipation, salvation, but was ‘committed to his charge,’ and he was ‘entrusted’ with it, as he says, as a sacred deposit.
Remember, too, that, strange as it may seem, the only way by which that knowledge of God which was bestowed upon Israel could become the possession of the world was by its first of all being made the possession of a few. People talk about the unfairness, the harshness, of the providential arrangement by which the whole world was not made participant of the revelation which was granted to Israel. The fire is gathered on to a hearth. Does that mean that the corners of the room are left uncared for? No! the brazier is in the middle-as Palestine was, even geographically in the centre of the then civilised world-that from the centre the beneficent warmth might radiate and give heat as well as light to ‘all them that are in the house.’
So it is in regard to all the great possessions of the race. Art, literature, science, political wisdom, they are all intrusted to a few who are made their apostles; and the purpose is their universal diffusion from these human centres. It is in the line of the analogy of all the other gifts of God to humanity, that chosen men should be raised up in whom the life is lodged, that it may be diffused.
So to us the message comes: ‘The Lord hath need of thee.’ Christ has died; the Cross is the world’s redemption. Christ lives that He may apply the power and the benefits of His death and of His risen life to all humanity. But the missing link between the all sufficient redemption that is in Christ Jesus, and the actual redemption of the world, is ‘the remnant of Jacob,’ the Christian Church which is to be ‘in the midst of many people, as a dew from the Lord.’
Now, that diffusion from individual centres of the life that is in Jesus Christ is the chiefest reason-or at all events, is one chief reason-for the strange and inextricable intertwining in modern society, of saint and sinner, of Christian and non-Christian. The seed is sown among the thorns; the wheat springs up amongst the tares. Their roots are so matted together that no hand can separate them. In families, in professions, in business relations, in civil life, in national life, both grow together. God sows His seed thin that all the field may smile in harvest. The salt is broken up into many minute particles and rubbed into that which it is to preserve from corruption. The remnant of Jacob is in the midst of many peoples; and you and I are encompassed by those who need our Christ, and who do not know Him or love Him; and one great reason for the close intertwining is that, scattered, we may diffuse, and that at all points the world may be in contact with those who ought to be working to preserve it from putrefaction and decay.
Now there are two ways by which this function may be discharged, and in which it is incumbent upon every Christian man to make his contribution, be it greater or smaller, to the discharge of it. The one is by direct efforts to impart to others the knowledge of God in Jesus Christ which we have, and which we profess to be the very root of our lives. We can all do that if we will, and we are here to do it. Every one of us has somebody or other close to us, bound to us, perhaps, by the tie of kindred and love, who will listen to us more readily than to anybody else. Christian men and women, have you utilised these channels which God Himself, by the arrangements of society, has dug for you, that through them you may pour upon some thirsty ground the water of life? We could also help, and help far more than any of us do, in associated efforts for the same purpose. The direct obligation to direct efforts to impart the Gospel cannot be shirked, though, alas! it is far too often ignored by us professing Christians.
But there is another way by which ‘the remnant of Jacob’ is to be ‘a dew from the Lord,’ and that is by trying to bring to bear Christian thoughts and Christian principles upon all the relations of life in which we stand, and upon all the societies, be they greater or smaller-the family, the city, or the nation-of which we form parts. We have heard a great deal lately about what people that know very little about it, are pleased to call ‘the Nonconformist conscience,’ I take the compliment, which is not intended, but is conveyed by the word. But I venture to say that what is meant, is not the ‘Nonconformist’ conscience, it is the Christian conscience. We Nonconformists have no monopoly, thank God, of that. Nay, rather, in some respects, our friends in the Anglican churches are teaching some of us a lesson as to the application of Christian principles to civic duty and to national life. I beseech you, although I do not mean to dwell upon that point at all at this time, to ask yourselves whether, as citizens, the vices, the godlessness, the miseries-the removable miseries-of our great town populations, lie upon your hearts. Have you ever lifted a finger to abate drunkenness? Have you ever done anything to help to make it possible that the masses of our town communities should live in places better than the pigsties in which many of them have to wallow? Have you any care for the dignity, the purity, the Christianity of our civic rulers; and do you, to the extent of your ability, try to ensure that Christ’s teaching shall govern the life of our cities? And the same question may be put yet more emphatically with regard to wider subjects, namely, the national life and the national action, whether in regard to war or in regard to other pressing subjects for national consideration. I do not touch upon these; I only ask you to remember the grand ideal of my text, which applies to the narrowest circle-the family; and to the wider circles-the city and the nation, as well as to the world. Time was when a bastard piety shrank back from intermeddling with these affairs and gathered up its skirts about it in an ecstasy of unwholesome unworldliness. There is not much danger of that now, when Christian men are in the full swim of the currents of civic, professional, literary, national life. But I will tell you of what there is a danger-Christian men and women moving in their families, going into town councils, going into Parliament, going to the polling booths, and leaving their Christianity behind them. ‘The remnant of Jacob shall be as a dew from the Lord.’
Now let me turn for a moment to a second point, and that is
II. The function of English Christians in the world.
I have suggested in an earlier part of this sermon that possibly the application of this text originally was to the scattered remnant. Be that as it may, wherever you go, you find the Jew and the Englishman. I need not dwell upon the ubiquity of our race. I need not point you to the fact that, in all probability, our language is destined to be the world’s language some day. I need do nothing more than recall the fact that a man may go on board ship, in Liverpool or London, and go round the world; everywhere he sees the Union Jack, and everywhere he lands upon British soil. The ubiquity of the scattered Englishman needs no illustration.
But I do wish to remind you that that ubiquity has its obligation. We hear a great deal to-day about Imperialism, about ‘the Greater Britain,’ about ‘the expansion of England.’ And on one side all that new atmosphere of feeling is good, for it speaks of a vivid consciousness which is all to the good in the pulsations of the national life. But there is another side to it that is not so good. What is the expansion sought for? Trade? Yes! necessarily; and no man who lives in Lancashire will speak lightly of that necessity. Vulgar greed, and earth-hunger? that is evil. Glory? that is cruel, blood-stained, empty. My text tells us why expansion should be sought, and what are the obligations it brings with it. ‘The remnant of Jacob shall be in the midst of many people as a dew from the Lord’ There are two kinds of Imperialism: one which regards the Empire as a thing for the advantage of us here, in this little land, and another which regards it as a burden that God has laid on the shoulders of the men whom John Milton, two centuries ago, was not afraid to call ‘His Englishmen.’
Let me remind you of two contrasted pictures which will give far more forcibly than anything I can say, the two points of view from which our world-wide dominion may be regarded. Here is one of them: ‘By the strength of my hand I have done it, and by my wisdom, for I am prudent. And I have removed the bounds of the people, and have robbed their treasures, and my hand hath found as a nest the riches of the people; and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved a wing, or opened a mouth, or peeped.’ That is the voice of the lust for Empire for selfish advantages. And here is the other one: ‘The kings of Tarshish and of the isles shall bring presents; yea, all kings shall fall down before Him; all nations shall serve Him, for He shall deliver the needy when he crieth, the poor also, and him that hath no helper. He shall redeem their soul from deceit and violence, and precious shall their blood be in His sight.’ That is the voice that has learned: ‘He that is greatest among you, let him be your servant’; and that the dominion founded on unselfish surrender for others is the only dominion that will last. Brethren! that is the spirit in which alone England will keep its Empire over the world.
I need not remind you that the gift which we have to carry to the heathen nations, the subject peoples who are under the ægis of our laws, is not merely our literature, our science, our Western civilisation, still less the products of our commerce, for all of which some of them are asking; but it is the gift that they do not ask for. The dew ‘waiteth not for man, nor tarrieth for the sons of men.’ We have to create the demand by bringing the supply. We have to carry Christ’s Gospel as the greatest gift that we have in our hands.
And now, I was going to have said a word, lastly, but I see it can only be a word, about-
III. The failure to fulfil the function.
Israel failed. Pharisaism was the end of it-a hugging itself in the possession of the gift which it did not appreciate, and a bitter contempt of the nations, and so destruction came, and the fire on the hearth was scattered and died out, and the vineyard was taken from them and ‘given to a nation bringing forth the fruits thereof.’ Change the name, as the Latin poet says, and the story is told about us. England largely fails in this function; as witness in India godless civilians; as witness on every palm-shaded coral beach in the South Seas, profligate beach-combers, drunken sailors, unscrupulous traders; as witness the dying out of races by diseases imported with profligacy and gin from this land. ‘A dew from the Lord!’; say rather a malaria from the devil! ‘By you,’ said the Prophet, ‘is the name of God blasphemed among the Gentiles.’ By Englishmen the missionary’s efforts are, in a hundred cases, neutralised, or hampered if not neutralised.
We have failed because, as Christian people, we have not been adequately in earnest. No man can say with truth that the churches of England are awake to the imperative obligation of this missionary enterprise. ‘If God spared not the natural branches, take heed lest He spare not thee.’ Israel’s religion was not diffusive, therefore it corrupted; Israel’s religion did not reach out a hand to the nations, therefore its heart was paralysed and stricken. They who bring the Gospel to others increase their own hold upon it. There is a joy of activity, there is a firmer faith, as new evidences of its power are presented before them. There is the blessing that comes down upon all faithful discharge of duty; ‘If the house be not worthy, your peace shall return to you.’ After all, our Empire rests on moral foundations, and if it is administered by us-and we each have part of the responsibility for all that is done-on the selfish ground of only seeking the advantage of ‘the predominant partner,’ then our hold will be loosened. There is no such cement of empire as a common religion. If we desire to make these subject peoples loyal fellow-subjects, we must make them true fellow-worshippers. The missionary holds India for England far more strongly than the soldier does. If we apply Christian principles to our administration of our Empire, then instead of its being knit together by iron bands, it will be laced together by the intertwining tendrils of the hearts of those who are possessors of ‘like precious faith.’ Brethren, there is another saying in the Old Testament, about the dew. ‘I will be as the dew unto Israel,’ says God through the Prophet. We must have Him as the dew for our own souls first. Then only shall we be able to discharge the office laid upon us, to be in the midst of many peoples as ‘dew from the Lord.’ If our fleece is wet and we leave the ground dry, our fleece will soon be dry, though the ground may be bedewed.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Birth of the Messiah
The Birth of the Messiah
1- 5a. Jerusalem is besieged, its ruler insulted by the invader (Mic_5:1). Micah proclaims not only deliverance, but a deliverer. He will arise from Bethlehem, David's birthplace (Mic_5:2). God raised up thence a ruler who shepherded his people instead of fleecing them, and who represented God's eternal ideal of a ruler, not his own interests. He will send us in our new need another like the first. And this man shall be our peace (Mic_5:5). It is Micah's prophecy of Messiah. Jesus Christ has taken away its temporary and local allusions, and made it greater than Micah knew.
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1. Now gather thyself] better, 'now thou mayest gather thyself in troops, thou daughter of troops.' The reference is to Assyria. Micah sees the armies gather against Jerusalem, and foresees the possible overthrow of the dynasty (the judge of Israel). But Judah's future does not depend on Jerusalem. God can raise up from a village a deliverer.
2. Thousands] or, families: cp. Num_1:16; Num_10:14; Jos_22:14, Jos_22:21. Several such families made up a tribe. Unto me] or, 'for me,' i.e. to fulfil my will. The true ruler represents God's will in Israel. Since God's will has been the same from everlasting and must be manifested, the goings forth of one who lives to manifest it are equally from everlasting. When Israel's rulers fail Him, He raises up another. Bethlehem] cp. Jos_1:15; Jos_4:10. When Saul failed Him, God chose David from following the sheep, and set him to shepherd Israel. When the rulers of Jerusalem have failed Him, God will raise up even an obscure villager to represent His ideal of righteous government.
3. Will he give them up] better, 'He is giving them up.' She which travaileth, etc.] the reference is to Isaiah's prophecy of immanuel (Isa_7:14). Then the remnant, etc.] better, 'and until the remnant of His, i.e. Messiah's brethren shall return unto the children of Israel.' As Messiah was to arise from Judah, this means 'until the tribes are reunited.' The reference is to Isaiah's name for his son, Shear jashub, 'a remnant shall return' (Isaiah 7 Probably the V. is a gloss from the exile: cp. Mic_4:10. Some one explained that Micah's promise of a deliverer from Bethlehem was delayed, and God was still giving His people to captivity, until Isaiah's prophecies had been fulfilled.
4. Feed] not himself, but his flock. The figure of the shepherd-king is continued.
5. Connect the first clause with the preceding, and put a full stop after peace.
5, 6. The power of Assyria, which rests on brute force and has no sympathy with the mission of Israel, can only last till God raises up a stronger than itself. It fell, as a matter of fact, before Babylon.
5. Eight principal men] Seven was sufficiency, eight is super-abundance. 'We shall not want for leaders.'
6. Land of Nimrod] cp. Gen_10:11.
7-9. Israel's dual mission. Its message has been trusted to it by God, and cannot remain without effect. To those who receive this truth gladly, it will come like refreshing dew. To those who oppose it, it will come like a ravening beast.
7. People] RV 'peoples.' The influence of Messiah is not to be confined to Israel. Tarrieth not for man] the mysterious dewfall, inexplicable by man, is meant.
9. Better read as a prayer: 'let thine hand be lifted up upon thine adversaries, and let all thine enemies be cut off.'
10-15. Since war and pomp have driven any higher national ideal from their minds, God will strip them of the things in which they have trusted. Micah puts chariots and idols on the same level and under the same condemnation.
11. As the centres of the oppression described in Micah 2, 3.
13. Standing images] the stone pillars of Lev_26:1; Isa_19:19, etc.
14. Groves] RV 'asherim': cp. Jdg 317: emblems of idol-worship.
15. Such as they have not heard] RV 'which hearkened not.' God will judge the nations according to their attitude to Messiah and Israel's faith.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 2, 3, 7 The "word of the Lord that came to Micah"…
Now
The "word of the Lord that came to Micah" Mic 4:1 having described the future kingdom Mic 4:1-8 and glanced at the Babylonian captivities Mic 4:9-10 goes forward into the last days to refer to the great battle (see "Armageddon,") Rev 16:14, (See Scofield "Rev 19:17") which immediately precedes the setting up of the Messianic kingdom (see "Kingdom (O.T.)," Gen 1:26 See Scofield "Zec 12:8" also, "Kingdom (N.T.),; Luk 1:31-33; 1Co 15:28.
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Mic 5:1; Mic 5:2 forms a parenthesis in which the "word of the Lord" goes back from the time of the great battle (yet future) to the birth and rejection of the King, Messiah-Christ Mat 27:24; Mat 27:25; Mat 27:37. This is followed by the statement that He will "give them up until the time that she which travaileth hath brought forth" (Mic 5:3). There is a twofold "travail" of Israel:
(1) that which brings forth the "man child" (Christ) Rev 12:1; Rev 12:2 and
(2) that which, in the last days, brings forth a believing "remnant" out of the still dispersed and unbelieving nation Mic 5:3; Jer 30:6-14; Mic 4:10. Both aspects are combined in Isaiah 66. In Mic 5:7 we have the "man-child" (Christ) of Rev 12:1; Rev 12:2 in Mic 5:8-15 the remnant, established in kingdom blessing. The meaning of Mic 5:3 is that, from the rejection of Christ at His first coming Jehovah will give Israel up till the believing remnant appears; then He stands and feeds in His proper strength as Jehovah (Mic 5:4); He is the defence of His people as in Mic 4:3; Mic 4:11-13 and afterward the remnant go as missionaries to Israel and to all the world.; Mic 5:7; Mic 5:8; Zec 8:23.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 1. The siege and the smitten judge (Mic 5:1)
CHAPTER 5
1. The siege and the smitten judge (Mic 5:1)
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2. The smitten judge: Who he is (Mic 5:2)
3. The events of the future: (Mic 5:3)
4. The Rejected One, the Shepherd of Israel (Mic 5:4-6)
5. The remnant of Jacob and the kingdom (Mic 5:7-15)
Mic 5:1. This interesting chapter presents difficulties, but they all vanish if we view all in the light of the future as revealed in the prophetic Word. Here it is necessary to divide the Word of Truth rightly, or we shall never find our way through this great Messianic chapter. The daughter of troops gathers herself in troops to besiege Jerusalem. It is the Assyrian army gathering before the city. But it is not the Assyrian of the past, whose invasion both Isaiah and Micah describe prophetically, but it is the Assyrian of the future, the great troubler which invades the land of Israel at the end-time, the time of Jacob’s trouble, the great time of travail and final deliverance. This last invader, the king of the north (see Joe 2:1-32), besieges Jerusalem. And the reason of it all, their long history of trouble, culminating in the great tribulation, is the rejection of the judge of Israel. It is the Messiah, our Lord. They despised Him, insulted Him, smote Him with a rod upon the cheek. He is called the judge of Israel, because the judge held the highest official position in Israel; the king of Israel held this office. The smiting upon the cheek was considered the greatest disgrace; thus Zedekiah smote the prophet Micaiah upon the cheek and asked him, “Which way went the Spirit of the LORD from me to speak to thee?” (See 1Ki 22:24 and Mat 26:67-68). In Job 16:10 we read Job’s complaint, “They have gaped upon me with their mouth, they have smitten me reproachfully upon the cheek; they have gathered themselves together against me.”
Mic 5:2. This great verse is a parenthetical statement, giving a description of the judge of Israel. It shows forth Him who is to be the Ruler and the Judge, the Redeemer and the King. It is the passage which the chief priests and the scribes quoted to wicked Herod, when he demanded to know where Christ should be born Mat 2:4-23. This great prophecy was therefore known when our Lord was born to predict the birth of the Messiah, in fact, the Jews always believed this. But after He was born and lived among them and was rejected by them they attempted deliberately to explain it away, and invented fables to accomplish this. It was Tertullian, and other prominent teachers of the early Church, who argued with the Jews, that if Jesus was not the promised Messiah, the prophecy given by Micah could never be fulfilled, for none of David’s descendants was left in Bethlehem.
But here is more than an announcement of the birthplace of Christ. We have a wonderful description of His Person. He is to be the Son of David, coming out of David’s city, destined to be the Ruler in Israel. But He is more than a descendant of David, “His goings forth have been of old, from everlasting.” Even this plain announcement has not been left unattacked by the infidel critics. Dr. R.F. Horton in his comment on this passage says the following: “We are not called on to explain away this wonderful and solemn forecast, especially when we have seen it in the Babe of Bethlehem, who came into the world out of the bosom of the Father. Micah could not understand his own deep saying; but how foolish of us to discredit it when history has made its meaning plain.”
Here we have His deity fully revealed as well as His humanity; He is the God-Man. In this passage Micah’s testimony harmonizes with Isaiah’s in Isa 9:6-7.
Mic 5:3. The meaning of this verse becomes plain if we connect it with the first verse and treat the second verse as a parenthesis. They smote the judge of Israel upon the cheek, they rejected the Lord of Glory, and as a result God gave them up. “Therefore will He give them up, until the time when she that travaileth hath brought forth; then the remnant of His brethren shall return to the children of Israel.” It is often applied to the birth of Christ and connected with Rev 12:1-17, the birth of the manchild. There can be no question that the manchild in the chapter of Revelation is Christ, and the woman described is Israel; but its exegetical meaning is in connection with the last days, when Israel will be in travail pains to give birth to the remnant, so prominently mentioned in prophecy. Since the nation rejected the Messiah they have had nothing but suffering, but the great travail pains come in the future. “For thus saith the LORD: We have heard a voice of trembling, of fear and not of peace. Ask ye now, and see whether a man doth travail with child? Wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? Alas! for that day is great, so that none is like it, it is even the time of Jacob’s trouble, but he shall be saved out of it.” Jer 30:5-24). That godly remnant turning then to the Lord, born in that future travail, are called here “His brethren.” They are the same of which our Lord spoke in the description of the judgment of nations, which He executes when sitting upon the throne of His glory. (See Mat 25:31.) That remnant will resume their place as and with Israel, not becoming a part of the true Church, which is then no longer upon the earth, but having all the earthly Jewish hopes realized in the kingdom, of which they are the nucleus.
Mic 5:4-6. This refers to His second coming. He will stand and feed in the strength of Jehovah, for He is the LORD; and they (saved Israel) shall abide. Yea, more than that, “He shall be great unto the ends of the earth.”
How beautiful is the opening sentence of the fifth verse! “This Man shall be peace (or our peace) .” Of Him Isaiah spoke, too, as “the Prince of Peace,” and that “of the increase of His government and peace there shall be no end.” David in his great prophetic psalm (Psa 72:7) concerning these coming days speaks of “abundance of peace.” Zechariah likewise in predicting the future says, “He shall speak peace to the nations” Zec 9:10. He made peace in the blood of His cross and for all who trust in Him He is peace, “for He is our Peace.”
Here it concerns the peace He has and gives to His restored people Israel. He will be the peace for them, when the Assyrian, the king of the north, enters their land, and by His power will strike down the invader. Who are the seven shepherds and the eight principal men? They will be those who will be used in that day to stem back the invading hosts. Who they are is unknown, but it will be known at the time of fulfillment. Then Assyria, the land of Nimrod, as well as all opposing world powers will be completely ended.
Mic 5:7-15. The restored and blessed remnant of Jacob will possess a double character. They will be used in blessing and refreshing among the nations, “as dew from the LORD, as the showers upon the grass.” On the other hand, they will be in the midst of many people as a lion and as a young lion, to avenge unrighteousness and opposition. All the adversaries and enemies of Israel will be cut down and cut off Num 24:9; see exposition of Balaam’s parables at the close of annotations on Numbers). All the instruments of war will be done away with, as well as witchcrafts and the soothsayers. Spiritism, Christian Science, theosophy and all the other demon cults flourishing now, and still more before He comes, will find their ignominious end. Idolatry, the graven images, and the standing images will be abolished. Before the Lord comes the evil spirit of idolatry will once more seize hold on Israel, that is, among the apostates. (See annotations on Mat 12:43-45.) While all this refers to Israel it also includes the rest of the world. All offences will be gathered out of His kingdom. The better rendering of Mic 5:15 is, “And I will execute vengeance in anger and fury upon the nations which hearkened not.” That is, during the end of the age God sent forth a testimony to the nations and those who hearkened not will fall under the wrath of the lion of the tribe of Judah.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Person and the Rule of Messiah.
The Person and the Rule of Messiah.
Having described the conditions and circumstances under which the period of Messianic glory would be established, the prophet now turns to the direct prediction concerning the person and the work of the coming Redeemer.
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v. 1. Now gather thyself in troops, namely, in order to resist the enemy, O daughter of troops, Jerusalem herself being so designated as the type of the Church Militant; he hath laid siege against us, rather, impersonal, "siege is laid against us," by the enemies which never rest; they shall smite the judge of Israel, the ruler of the people, with a rod upon the cheek, for the Messianic period was preceded by Judah’s deepest humiliation, when all the former glory was taken away from the nation. But at this time of the deepest humiliation of the Lord’s people the greatest glory of all would come upon it.
v. 2. But thou, Bethlehem Ephratah, the little city of Judah south of Jerusalem being addressed with impressive solemnity, though thou be little among the thousands of Judah, among the districts of the country containing a thousand families, the town being of little importance over against the mighty Jerusalem so nearby, yet out of thee shall He come forth unto Me that is to be Ruler in Israel, the selection of the Messiah as the true King of Israel serving the Lord’s plan of salvation, whose goings forth have been from of old, from everlasting. Thus the Father’s will and purpose from eternity was made manifest in the coming of the Prince of Peace. And even as His outgoings were from eternity, since He is the everlasting Son of the Father, so His generation as man is from Bethlehem, for as a true human being He became subject to time and permitted Himself, as a rule, to be governed by the limitations of space as well.
v. 3. Therefore, because Israel, the people of the Lord, is to be redeemed not by his own power, but by the gracious gift of the Messiah, will He give them up, the Lord giving the covenant nation into the hands of the enemy, until the time that she which travaileth hath brought forth, until the Messiah would have been born; then the remnant of His brethren shall return unto the children of Israel, for at that time the Lord would bring together from the various nations of the world those whom He intended to add to His true Israel, to His spiritual nation. The humiliation of the house of David and of Israel had been included in the plan of God, but the final result would be that the Messiah, like His ancestor David, would go forth from the humble city of Bethlehem. To this end it was necessary for the people to remain under the rule of the enemies.
v. 4. And He shall stand and feed, both ruling and nourishing, as the Governor and Shepherd of His people, in the strength of the Lord, He Himself being the mighty God, Isa 9:6, in the majesty of the name of the Lord, His God, which was communicated to Him even in His state of humiliation; and they shall abide, namely, the true spiritual children of Israel; for now shall He be great unto the ends of the earth, His kingdom, the Church of the New Testament, extending over the entire earth.
v. 5. And this Man shall be the Peace, the name rightly applied to the Messiah by Paul in the wonderful passage describing the effect of His redemption for all mankind, Eph 2:14. Cf Isa 9:6. When the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him seven shepherds and eight principal men, or eight princes of men. This is a figurative description of the victories which the Lord and His kingdom would gain over all the powers of this world.
v. 6. And they shall waste the land of Assyria, representative of all the hosts which rise up against the Lord, with the sword and the land of Nimrod, who was the founder of the first great world monarchy, in the entrances thereof, or, "with his gates," the overthrow of the gates signifying the capture of the entire city and country; thus shall He deliver us from the Assyrian, from all the powers of evil, when He cometh into our land, and when He treadeth within our borders. The enemies of the Lord may plan an invasion of His holy territory and even effect an entrance, but their eventual overthrow is sure to come. That these statements concerning the warfare of the Lord with His enemies do not conflict with the prophecy of 4:2-3 is evident at once when we consider that in the former passage the representatives of the nations as chosen by the Lord for His own are pictured in their search for the Kingdom, while the present passage speaks of the overthrow of such as persistently refuse to accept the Messiah.
v. 7. And the remnant of Jacob, the spiritual Israel, shall be in the midst of many people, literally, "in the midst of the abundance of the nations,". as a dew from the Lord, with its refreshing power, as the showers upon the grass, with their life-giving strength, that tarrieth not for man nor waiteth for the sons of men, for the Word of God exerts its strength without the assistance of man.
v. 8. And the remnant of Jacob shall be among the Gentiles in the midst of many people, like a true city of the Lord, Psalms 46, as a lion among the beasts of the forest, to whom they must yield without question, as a young lion among the flocks of sheep, his superiority being evident in every way, who, if he go through, both treadeth down and teareth in pieces, and none can deliver. All these facts, described by means of such remarkable figures, are now brought out in a statement in the form of a prayerful prediction.
v. 9. Thine hand shall be lifted up upon thine adversaries, or, "High be thine hand above thine oppressors,". and all thine enemies shall be cut off. Cf Isa 9:12.
v. 10. And it shall come to pass in that day, saith the Lord, at the time of Messiah’s reign, that I will cut off thy horses out of the midst of thee, ordinarily, the confidence of men, and I will destroy thy chariots;
v. 11. and I will cut off the cities of thy land and throw down all thy strongholds, the fortresses and citadels which the pride of men erects;
v. 12. and I will cut off witchcrafts, divinations by means of rods, drinking-cups, and other means, out of thine hand; and thou shalt have no more soothsayers, those who observed sky and clouds and made use of all kinds of sorcery and magic.
v. 13. Thy graven images also will I cut off and thy standing images, those cast from metal, out of the midst of thee; and thou shalt no more worship the work of thine hands.
v. 14. And I will pluck up thy groves, those devoted to idolatrous purposes, out of the midst of thee; so will I destroy thy cities, namely, as fortresses and centers of warlike activity. All this is descriptive of the power which the Messiah exerts upon the hearts of the believers in weaning their hearts away from the vanity of this world and turning them to the one thing needful. Cf Isa 9:4-6.
v. 15. And I will execute vengeance in anger and fury upon the heathen, such as they have not heard, rather, "who have not heard," who refuse to accept the rule of the Messiah. Concerning the progress of prophecy as evident from this Chapter it is well to remember the words of one commentator: "The promise of the Redeemer at first was vaguely general. Gen 3:15. Then the Shemitic division of mankind was declared as the quarter in which He was to be looked for, Gen 9:26-27; then it grew clearer, defining the race and nation whence the Deliverer should come. —the seed of Abraham, the Jews, Genesis 12, 3; then the particular tribe, Judah, Gen 49:10; then the very town of His birth, here. "
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 2, 4, 6, 8, 10, 12 daughter of soldiers
daughter of soldiers
The people of a city are spoken of as if they were a woman. The soldiers are attacking the city. AT: "people of the city, whom soldiers are attacking" (See: Metaphor)
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with a rod they will strike the judge of Israel on the cheek
The rod is a metonym for a greater man punishing a lesser man with a rod. To strike a man on the cheek was to insult him more than to harm him. AT: "Yahweh will punish the judge of Israel by having the invaders insult the judge of Israel" (See: Metonymy and Metaphor)
the judge of Israel
This irony describes the king as having lost so much of his power and authority that he is really only a judge. (See: Irony)
translationWords
people group
Jerusalem
Israel
rod
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 4, 5, 6, 7, 8, 10, 13 5:1-15 This section calls Israel to prepare for the…
5:1-15 This section calls Israel to prepare for the vicious onslaught of Israel’s enemy, Assyria (5:5b-6). This siege of terror, death, and destruction will not annihilate Israel, for God will bring forth a ruler (5:2-5a) to lead his people back from exile. God’s preservation and purification of the remnant (5:7-14) will complete their restoration as God’s victorious people.
5:1 Israel’s leader was defeated by the Assyrians (cp. 6:9). Striking a person with a rod expressed contempt (cp. 1 Kgs 22:24).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.