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 vv2–15 Thou Bethlehem Ephratah, art small, that thou shouldest be…
Thou Bethlehem Ephratah, art small, that thou shouldest be among the thousands of Judah As Matthew quotes this passage differently, some think that it ought to be read as a question, And thou, Bethlehem Ephratah, art thou the least among the provinces of Judah? Matthew says “Thou art by no means the least, thou excellest. ” But what need there is of distorting the words of the Prophet, as it was not the design of the Evangelist to relate the expressions of the Prophet, but only to point out the passage. As to the words, Matthew had regards to the condition of the town Bethlehem, such as it was at the coming of Christ. It then indeed began to be eminent: but the Prophet represents here how ignoble and mean a place Bethlehem then was, Thou, he says, art the least among the thousands of Judah. Some, not very wisely, give this explanation, “Thou art the least among the thousands of Judah”; that is, “Though there might be a thousand towns in the tribe of Judah, yet thou couldest hardly have a place among so great a number.” But this has been said through ignorance of a prevailing custom: for the Jews, we know, were wont to divide their districts into thousands or chiliads. As in the army there are centurions, so also in the divisions of every nation there are hundreds; there are also in an army tribunes, who preside over a thousand men. Thus the Prophet calls them thousands, that is, tribunes; for the districts are so arranged, that the town, which, with its villages, could bring forth three thousand men, had three prefectures; and it had three tribunes, or four or five, if it was larger. The Prophet then, in order to show that this town was small and hardly of any account, says, Thou, Bethlehem, art hardly sufficient to be one province. And it was a proof of its smallness that hardly a thousand men could be made up from Bethlehem and its neighboring villages. There were not, we know, many towns in the tribe of Judah; and yet a large army could be there collected. Since then the town of Bethlehem was so small, that it could hardly attain the rank of a province, it is hence no doubt evident that it was but a mean town. We now perceive what the Prophet had in view.
Thou, Bethlehem, he says, art small among the cities of Judah; yet arise, or go forth, for me shall one from thee, who is to be a Ruler in Israel. He calls it Bethlehem Ephratah; for they say that there was another Bethlehem in the tribe of Zebulon, and we know that Ephratah in meaning is nearly the same with Bethlehem; for both designate an abundance of fruit or provisions: and there David was born.
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I will now proceed to the second clause, From thee shall go forth for me one who is to be a Ruler Here the Prophet introduces God as the speaker, go forth, he says, shall one for me. God declares in this passage that it was not his purpose so to destroy his people, but that he intended, after a season, to restore them again. He therefore recalls the attention of the faithful to himself and to his eternal counsel; as though he said, — “I have thus for a time cast you away, that I may yet manifest my care for you.” For me then shall go forth one who is to be a Ruler in Israel. Now there is no doubt but that the Prophet at the sable time recalls the attention of the faithful to the promise which had been given to David. For whence arises the hope of salvation to the chosen people, except from the perpetuity of that kingdom? The Prophet now says, — “There is indeed a reason, according to the perception of the flesh, why the faithful should despond; for whence does their confidence arise, except from the kingdom of David? and from what place is David to arise? Even from Bethlehem; for Bethlehem has been called the city of David; and yet it is an obscure and a small town, and can hardly be considered a common province. Since it is so, the minds of the faithful may be depressed; but this smallness shall be no hindrance to the Lord, that he should not bring forth from thence a new king.”
Even before the time of David Bethlehem was a small town, and one of the most common provinces. Who could have expected that a king would have been chosen from such a hamlet, and then, that he should come from a hut? for David belonged to a pastoral family; his father was a shepherd, and he was the least among his brethren. Who then could have thought that light would have arisen from such a corner, yea, from so mean a cottage? This was done contrary to the expectations of men. Hence the Prophet sets here before the faithful a similar expectation for their comfort; as though he said, — “Has not God once formed a most perfect state of things by making David a king, so that the people became in every respect happy and blessed? And whence did David come? It was from Bethlehem. There is then no reason why your present miseries should over-much distress you; for God can again from the same place bring forth a king to you, and he will do so.”
Thou then Bethlehem, small art thou, etc. The prophet doubtless intended here that the faithful should consider of what kind was the beginning of that most perfect state, when David was chosen king. David was a shepherd, a man in humble life, without reputation, without influence, and even the humblest among his brethren. Since then God had drawn light out of darkness there was no cause for the faithful to despair of a future restoration, considering what had been the beginning of the previous happy condition of the people. We now understand the Prophet’s meaning. But the rest I cannot finish today; I must therefore defer it till tomorrow.
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 vv2, 3, 4, 5, 6, 7, 10, 15 For so the Jews divided their country that for…
For so the Jews divided their country that for every thousand there was a chief captain: and because Bethlehem was not able to make a thousand, he calleth it little, but yet God will raise up his captain and governor therein: and thus it is not the least by reason of this benefit, as Matt. 2:6.
He showeth that the coming of Christ and all his ways were appointed of God from all eternity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–15 Mic 5:2 But thou, Bethlehem Ephratah, [though] thou be…
Mic 5:2 But thou, Bethlehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting.
Ver. 2. But thou, Bethlehem Ephratah] Not so called from Ephratah, Caleb’s wife, 1Ch 2:19; 1Ch 2:50-51, but from its fruitfulness; whence also it had the name Bethlehem, that is, the house of bread, where Jesus (that bread of life, that came down from heaven, Joh 6:33) was born in the fulness of time, as is here first foretold by this prophet; that great mystery of godliness being revealed to the world by degrees, in several ages. Here was Christ born by mere accident, in regard of his parents, who were brought hither by a tyrannical edict of Augustus, Luk 2:2, but yet by a sweet providence of God, that this Scripture might be fulfilled, and our faith in Christ settled.
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Though thou be little among the thousands of Judah] Or, Art thou little? &c.; q.d. no such matter: and so it agreeth with Mat 2:6. Or thus: And thou, Bethlehem Ephrata, it is a small thing to be among the princes of Judah: Out of thee shall come a ruler, q.d. thou hast a dignity above this, and above them all, in that out of thee shall come a ruler. Take tsagnir in the neuter gender (as Scultetus, after Osiander, and Forster doth), and then the seeming difference (εναντιοφανος) between the prophet and evangelist is taken away. Some make St Matthew to relate the words of the Scribes to Herod, as they had varied the text before him. But we find not that they are anywhere taxed for altering or corrupting the text, but for misinterpreting it only, Mat 5:17-48. Besides that, they were by their office text men, to look to the letter of the Scripture, and to keep it pure, 1Co 1:20; where they are distinguished from teachers of traditions and teachers of allegories.
Yet out of thee shall he come forth unto me] That is, to God the Father; that we may know that the coming of Christ in the flesh was a plot of God’s own contriving. He came not by chance, but by counsel; him hath God the Father sealed, anointed, and appointed to the work, Joh 6:27. This is comfortable to consider.
That is go be ruler in Israel] Matthew rendereth it, a captain that shall feed my people Israel, Mat 2:6. {See Trapp on "Mat 2:6"}
Whose goings forth have been from of old] This is spoken of Christ’s eternal generation, which none can declare, Isa 53:8. "What is God’s name, and what is his son’s name, if thou canst tell?" Pro 30:4. The Scripture usually speaketh of this grand mystery by way of circumlocution. It is here spoken of in the plural number for the excellence of it. In this text, then, we have a description of Christ, in his natures and offices. See the like Rom 1:3-4, and adore the fulness of the Scriptures, Adoro plenitudinem scripturarum (Aug.).
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 vv2–15 But, Heb.
But, Heb.
And. Beth-lehem; not in the tribe of Zebulun Jos 19:15, but in the tribe of Judah, styled therefore Beth-lehem of Judah, Matt. 2:1,6.
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Ephratah; so called, say some, from Caleb’s wife; but that is not probable, for it had the name long before Caleb’s wife was thought of, as appears, Gen 35:19. It is more likely to be called Ephratah from the richness and fruitfulness of the land where it was situate, the Hebrew word whence this is derived importing fruitfulness, whence also it was called Bethlehem, the house of bread.
Though thou be little: some read this as an interrogation, Art thou little? which ought to be resolved by a negative, Thou art not little, and so reconcile Mat 2:6 to this of the prophet. Some read it in the neuter gender, It is a little thing for thee to be among the thousands, to have a captain, or ruler of a thousand in Judah; it is much greater honour, which shall be put upon thee; out of thee shall come he that is to be chief Ruler and Head of all the people of God, the Messiah. Much like phrase is, that 2Ki 20:10; Isa 49:6; there is an exposition of the word Tsair in the text, as denoting the contrary to our usual notion of it: so Jer 48:4. The Chaldee paraphrase explains it by sultans or princes, but I question whether one instance from the Scriptures can be given in which Tsair signifies great, notable, or chief; our translators have better rendered it with supplying the adversative though, and make the sense plain and easy: As for Beth-lehem Ephratah, she is so little that she is scarce to be ranged among the cities of Judah which go out by a thousand, or are led out by one that is head, prefect, or captain of a thousand.
Among the thousands of Judah: this was the royal tribe from which the Messiah was to rise; this (as other tribes) was divided into thousands, and a head appointed to each thousand; and of these the thousand, or, in our language, the regiment, of Bethlehem was one of the least to the eye.
Out of thee shall he come forth; out of the tribe of Judah, and out of the city Bethlehem, shall he come, i.e. be born.
Unto me; for to do that great work God hath designed to do by the Messiah.
That is to be ruler, King and Sovereign, in Israel; amidst the Israel of God, the whole Israel, as well that after the faith as that after the flesh. Christ the Lord in the midst of them, Mic 4:7.
Whose goings forth have been from of old, from everlasting; whose generation, as he is the Son of God equal with his Father, is eternal: this asserts the eternity of his Divine nature.
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 v7 Glorious things are here spoken of the remnant of…
Glorious things are here spoken of the remnant of Jacob, that remnant which was raised of her that halted (Mic 4:7), and it seems to be that remnant which the Lord our God shall call (Joe 2:32), on whom the Spirit shall be poured out, the remnant that shall be saved, Rom 9:27. Note, God's people are but a remnant, a small number in comparison with the many that are left to perish, a little flock; but they are the remnant of Jacob, a people in covenant with God, and in his favour. Now concerning this remnant it is here promised,
I. That they shall be as a dew in the midst of the nations, Mic 5:7. God's church is dispersed all the world over; it is in the midst of many people, as gold in the ore, wheat in the heap. Israel according to the flesh dwelt alone, and was not numbered among the nations; but the spiritual Israel lies scattered in the midst of many people, as the salt of the earth, or as seed sown in the ground, here a grain and there a grain, Hos 2:23. Now this remnant shall be as dew from the Lord. 1. They shall be of a heavenly extraction; as dew from the Lord, who is the Father of the rain, and has begotten the drops of the dew, Job 38:28. They are born from above, and are not of the earth, savouring the things of the earth. 2. They shall be numerous as the drops of dew in a summer's morning. Psa 110:3, Thou hast the dew of thy youth. 3. They shall be pure and clear, not muddy and corrupt, but crystal drops, as the water of life. 4. They shall be produced silently and without noise, as the dew that distils insensibly, we know not how; such is the way of the Spirit. 5. They shall live in a continual dependence upon God, and be still deriving from him, as the dew, which tarries not for man, not waits for the sons of men; they shall not rely upon human aids and powers, but on divine grace, for they are, and own that they are, no more than what the free grace of God makes them every day. 6. They shall be great blessings to those among whom they live, as the dew and the showers are to the grass, to make it grow without the help of man, or the sons of men. Their doctrine, example, and prayers, shall make them as dew, to soften and moisten others, and make them fruitful. Their speech shall distil as the dew (Deu 32:2), and all about them shall wait for them as for the rain, Job 29:23. The people among whom they live shall be as the grass, which flourishes only by the blessing of God, and not by the art and care of man; they shall be beneficial to those about them by drawing down God's blessings on them, as Jacob on Laban's house, and by cooling and mitigating God's wrath, which otherwise would burn them up, as the dew preserves the grass from being scorched by the sun; so Dr. Pocock; they shall be mild and gentle in their behaviour, like their Master, who comes down like rain upon the new-mown grass, Psa 72:6.
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II. That they shall be as a lion among the beasts of the forest, that treads down and tears in pieces, Mic 5:8. As they shall be silent, and gentle, and communicative of all good, to those that receive the truth in the love of it, so they shall be bold as a lion in witnessing against the corruptions of the times and places they live in, and strong as a lion, in the strength of God, to resist and overcome their spiritual enemies. The weapons of their warfare are mighty, through God, to the pulling down of strongholds, Co2 10:4, Co2 10:5. They shall have courage which all their adversaries shall not be able to resist (Luk 21:15), as when the lion tears none can deliver. When infidelity is silenced, and all iniquity made to stop her mouth, when sinners are convinced and converted by the power of the gospel, in the doctrine of its ministers and the conversation of its professors, then the remnant of Jacob is like a lion. This is explained, Mic 5:9, Thy hand shall be lifted up upon thy adversaries; the church shall have the upper hand at last of all that oppose her. Her enemies shall be cut off; they shall cease to be enemies; their enmity shall be cut off. Christ's arrows of conviction shall be sharp in their hearts, so that they shall fall under him; they shall yield themselves subjects to him (Psa 45:5) and be happily conquered and subdued, Psa 110:2.
III. That they shall be brought off from all carnal confidences, which they have relied on, that by the providence of God they shall enjoy such a security that they shall not need them, and by the grace of God they shall be brought to see the folly of them and come off from them. It was the sin of Israel that they furnished themselves extravagantly with horses and chariots, and were soothsayers and idolaters; see Isa 2:6-8. But here it is promised that they shall not regard them any more. The tranquillity of the kingdom of Christ is intended in that promise, which explains this, Zac 9:10, I will cut off the chariot from Ephraim and the horse from Jerusalem. Note, It is a great mercy to be deprived of those things in which we have reposed a confidence in competition with God, which we have made our arm, and after which we have gone a whoring from God. Let us observe the particulars: - 1. They had trusted in chariots and horses, and multiplied them (Psa 20:7); but now God will cut off their horses, and destroy their chariots (Mic 5:10), as David houghed the chariot-horses, Sa2 8:4. They shall not have them, lest they should be tempted to trust in them. 2. They depended upon their strongholds, and fortified cities, for their security; but God will take care that they be demolished (Mic 5:11): I will cut off the cities of thy land; I will throw down thy strongholds. They shall have them for habitations, but not for garrisons, for God will be their only place of defence, their high tower, and their deliverer. 3. Many of them depended much upon the conduct and advice of their conjurors, diviners, and fortune-tellers; and those God will cut off, not only as weak things, and insufficient to relieve them, but as wicked things, and sufficient to ruin them (Mic 5:12): "I will cut off witchcrafts out of thy hand, that thou shalt no more take hold of them, and stay thyself upon them, and thou shalt have no more soothsayers, for thou shalt be convinced that all their pretensions are a cheat." The justice of the nation shall cut them off according to law, Lev 20:27. the preaching of the gospel brought men off from using curious arts, Act 19:19. 4. Many of them had said to the work of their hands, You are our gods; but now idolatry shall be abolished and abandoned (Mic 5:13): "Thy graven images will I cut off, and thy standing images, both those that were movable and those that were fixed; they shall be destroyed by the power of the law of Moses and deserted by the power of the gospel of Christ, so that thou shalt no more worship the work of thy hands, but be ashamed that ever thou hast been so deluded. Among other monuments of idolatry, I will pluck up thy groves out of the midst of thee," Mic 5:14. These were planted and preserved in honour of their idols, and used in the worship of them; these they were ordered to burn (Deu 12:2, Deu 12:3), and, if they do not, God will, so that they shall not have them to trust to. And so will I destroy their cities, meaning the cities that were dedicated to the idols, to some dunghill-deity or other, which they confided in for their protection.
IV. That those who stand it out against the gospel of Christ, and continue in league with their idolatries and witchcrafts, shall fall under the wrath of God, and be consumed by it (Mic 5:15): I will execute vengeance in anger and fury upon the heathen (that is, upon heathenism), such as they have not heard; idolatries shall be done away, and idolaters put to shame. I will execute vengeance upon the heathen who have not heard (so some read it), or who would not hear and receive the doctrine of Christ. God will give his Son either the hearts or the necks of his enemies, and make them either his friends or his footstool.
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 vv2–15 But thou, Bethlehem Ephratah,.... But though Jerusalem should be…
But thou, Bethlehem Ephratah,.... But though Jerusalem should be besieged and taken, and the land of Judea laid waste, yet, before all this should be, the Messiah should be born in Bethlehem, of which this is a prophecy, as is evident from Mat 2:4; the place is called by both the names it went by, to point it out the more distinctly, and with the greater certainty, Gen 35:19; the former signifies "the house of bread", and a proper place for Christ to be born in, who is the bread of life; and it has the name of the latter from its fruitfulness, being a place of pasture, and as we find it was at the time of our Lord's birth; for near it shepherds were then watching over their flocks; and it is here added, to distinguish it from another Bethlehem in the tribe of Zebulun, Jos 19:15; from which tribe the Messiah was not to come, but from the tribe of Judah; and in which this Bethlehem was, and therefore called, by Matthew, Bethlehem in the land of Judah; as it appears this was, from Rut 1:1; and from the Septuagint version of Jos 15:60, where, as Jerom observes, it was added by the Greek interpreters, or erased out of the Hebrew text by the wickedness of the Jews: the former seems most correct;
though thou be little among the thousands of Judah; this supplement of ours is according to Kimchi's reading and sense of the words; which, in some measure, accounts for the difference between the prophet and the Evangelist Matthew, by whom this place is said to be "not the least", Mat 2:6, as it might, and yet be little; besides, it might be little at one time, in Micah's time, yet not little at another time; in Matthew's; it might be little with respect to some circumstances, as to pompous buildings, and number of inhabitants, and yet not little on account of its being the birth place of great men, as Jesse, David, and especially the Messiah: or the words may be rendered with an interrogation, "art thou little?" &c. (d); thou art not: or thus, it is a "little thing to be among the thousands of Judah" (e); a greater honour shall be put upon thee, by being the place of the Messiah's birth. Moreover, Mr, Pocock has shown out of R. Tanchum, both in his commentary on this place, and elsewhere (f), that the word signifies both "little" and "great", or of great note and esteem. The tribes of Israel were divided into tens, hundreds, and thousands, over which there was a head or prince; hence, in Matthew, these are called "the princes of Judah", Mat 2:6;
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yet out of thee shall he come forth unto me that is to be ruler in Israel; not Hezekiah, who very probably was now born at the time of this prophecy; nor was he born at Bethlehem, nor a ruler in Israel, only king of Judah: nor Zerubbabel, who was born in Babylon, as his name shows, was governor of Judah, but not of Israel; nor can it be said of him, or any mere man, what is said in the next clause: but the Messiah is intended, as the Targum, Jarchi, and Kimchi confess, and other Jewish writers. The Targum is,
"out of thee shall come forth before me the Messiah, that he may exercise dominion over Israel.''
Jarchi's note is,
"out of thee shall come forth unto me Messiah, the son of David;''
and so he says, "the stone which the builders refused", &c. Psa 118:22; plainly suggesting that that passage also belongs to the Messiah, as it certainly does. Kimchi's paraphrase is,
"although thou art little among the thousands of Judah, of thee shall come forth unto me a Judge, to be ruler in Israel, and this is the King Messiah.''
And Abarbinel (g), mentioning those words in Mic 4:13; "arise, and thresh, O daughter of Zion", observes,
"this speaks concerning the business of the King Messiah, who shall reign over them, and shall be the Prince of their army; and it is plain that he shall be of the house of David: and it is said, "O thou, Bethlehem Ephratah", which was a small city, in the midst of the cities of Judah; and "although thou art little in the thousands of Judah, out of thee shall come forth unto me" a man, a ruler in Israel, "whose goings forth are from the days of old"; the meaning is, the goings forth of the family of that ruler are from the days of old; that is, from the seed of David, and a rod from the stem of Jesse, who was of Bethlehem Judah.''
So Abendana (h), a more modern Jew, paraphrases the words thus,
"out of thee shall come forth unto me a Judge, that is to be ruler in Israel, and this is the King Messiah; for because he is to be of the seed of David, from Bethlehem he will be.''
To which may be added R. Isaac (i), who, having cited this passage, observes, and, he, the ruler in Israel, is the King Messiah, who shall come forth from the seed of David the king; who was of Bethlehem Judah, as in Sa1 17:12. Wherefore Lyra, having quoted Jarchi, and given his sense of the passage, remarks, hence it is plain that some Catholics, explaining this Scripture of King Hezekiah, "judaize" more than the Hebrews. Though some of them object the application of it to Jesus, who they say ruled not over Israel, but Israel over him, and put him to death; which it is true they did; but God exalted him to be a Prince, as well as a Saviour, unto Israel, notwithstanding that, and declared him to be Lord and Christ; besides, previous to his death, and in the land of Israel, he gave abundant proof of his power and rule over universal nature, earth, air, and sea; over angels, good and bad; and over men and beasts: all creatures obeyed him; though indeed his kingdom is not of this world, but of a spiritual nature, and is over the spiritual Israel of God; and there is a time coming when he will be King over all the earth. Now out of Bethlehem was the King Messiah, the ruler in Israel, to come forth; that is, here he was to be born, as the phrase signifies; see Gen 10:14; and here our Jesus, the true Messiah, was born, as appears from Mat 2:8; and this is not only certain from the evangelic history, but the Jews themselves acknowledge it. One of their chronologers (k) affirms that Jesus the Nazarene was born at Bethlehem Judah, a parsa and a half from Jerusalem; that is, about six miles from it, which was the distance between them: and even the author of a blasphemous book (l), pretending to give the life of Jesus, owns that Bethlehem Judah was the place of his nativity: and it is clear not only that the Jews in the times of Jesus expected the Messiah to come from hence, even both the chief priests and scribes of the people, who, in answer to Herod's question about the place of the Messiah's birth, direct him to this, according to Micah's prophecy, Mat 2:4; and the common people, who thought to have confronted the Messiahship of Jesus with it, Joh 7:41; but others also, at other times. The tower of Edar being a place near to Bethlehem Ephratah, Gen 35:19; Jonathan ben Uzziel, in his Targum of Gen 35:19, says of the tower of Edar, this is the place from whence the King Messiah shall be revealed in the end of days; nay, some of them say he is born already, and was born at Bethlehem. An Arabian, they say (m), told a Jew,
"the King Messiah is born; he replied to him, what is his name? he answered, Menachem (the Comforter) is his name; he asked him, what is his father's name? he replied, Hezekiah; he said to him, from whence is he? he answered, from the palace of the king of Bethlehem Judah.''
This same story is told elsewhere (n), with some little variation, thus, that the Arabian should say to the Jew,
"the Redeemer of the Jews is both; he said to him, what is his name? he replied, Menachem is his name; and what is his father's name? he answered, Hezekiah; and where do they dwell? (he and his father;) he replied, in Birath Arba, in Bethlehem Judah.''
These things show their sense of this prophecy, and the convictions of their minds as to the births of the Messiah, and the place of it. The words "unto me" are thought by some to be redundant and superfluous; but contain in them the glory and Gospel of the text, whether considered as the words of God the Father; and then the sense is, that Christ was to come forth in this place in human nature, or become incarnate, agreeably to the purpose which God purposed in himself; to the covenant made with him, before the world was; to an order he had given him as Mediator, and to his promise concerning him; and he came forth to him, and answered to all these; as well as this was in order to do his will and work, by fulfilling the law; preaching the Gospel; doing miracles; performing the work of redemption and salvation; by becoming a sacrifice for sin, and suffering death; and likewise it was for the glorifying of all the divine perfections: or whether as the words of the prophet, in the name of the church and people of God, to and for whom he was born, or became incarnate; he came forth unto them, to be their Mediator in general; to be the Redeemer and Saviour of them in particular; to execute each of his offices of Prophet, Priest, and King; and to answer and fill up all relations he stands in to them, of Father, Brother, Head, and Husband;
whose goings forth have been of old, from everlasting; which is said of him, not because his extraction was from David, who lived many ages before him; for admitting he was "in him, in his loins", as to his human nature, so long ago, yet his "goings forth" were not from thence: nor because he was prophesied of and promised very early, as he was from the beginning of the world; but neither a prophecy nor promise of him can be called his "going forth"; which was only foretold and spoken of, but not in actual being; nor because it was decreed from eternity that he should come forth from Bethlehem, or be born there in time; for this is saying no more than what might be said of everyone that was to be born in Bethlehem, and was born there: nor is this to be understood of his manifestations or appearances in a human form to the patriarchs, in the several ages of time; since to these, as to other of the above things, the phrase "from everlasting" cannot be ascribed: but either of his going forth in a way of grace towards his people, in acts of love to them, delighting in those sons of men before the world was; in applying to his Father on their account, asking them of him, and betrothing them to himself; in becoming their surety, entering into a covenant with his Father for them, and being the head of election to them, receiving all blessings and promises of grace for them: or else of his eternal generation and sonship, as commonly interpreted; who the only begotten of the Father, of the same nature with him, and a distinct person from him; the eternal Word that went forth from him, and was with him from eternity, and is truly God. The phrases are expressive of the eternity of his divine nature and person; Jarchi compares them with Psa 72:17; "before the sun was, his name was Jinnon"; that is, the Son, the Son of God; so as the former part of the text sets forth his human birth, this his divine generation; which, cause of the excellency and ineffableness of it, is expressed in the plural number, "goings forth". So Eliezer (o), along with the above mentioned passage in the Psalms, produces this to prove the name of the Messiah before the world was, whose "goings forth were from everlasting", when as yet the world was not created.
(d) "parvulane es?" Drusius; "parvane sis?" Grotius; "parva es?" Cocceius. (e) "Parum est ut sis inter chiliarchas Judae", Osiander, Grotius; "vile, ignominiosum est, esse inter millia Judae", De Dieu. (f) Not. Misn. in Port. Mosis, p. 17, 18. (g) Mashmiah Jeshuah, fol. 62. col. 2. (h) Not. in Miclol Yophi in loc. (i) Chizzuk Emuuah, par. 1. p. 279. (k) R. David Ganz, Tzemach David, par. 2. fol. 14. 2. (l) Toldos Jesu, p. 7. Ed. Wagenseil. (m) T. Hieros. Beracot, fol. 5. 1. (n) Echa Rabbati, fol. 50. 1. (o) Pirke Eliezer, c. 3. fol. 2. 2.
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 vv2–15 Bethlehem - Bethlehem of Judah was called Ephratah, from…
Bethlehem - Bethlehem of Judah was called Ephratah, from the fruitfulness of the land where it stood: the word whence it is derived importing fruitfulness. Art thou little - If thou art the least in other respects in this thou art honoured above them all. Ruler - King and sovereign. In Israel - Amidst the Israel of God. Going forth - Whose generation, as he is the Son of God, equal with his father, is eternal.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15 Verse 2. But thou, Beth-lehem Ephratah] I have considered…
Verse 2. But thou, Beth-lehem Ephratah] I have considered this subject in great detail in Clarke's notes on "Mt 2:6", to which the reader will be pleased to refer. This verse should begin this chapter; the first verse belongs to the preceding chapter.
Bethlehem Ephratah, to distinguish it from another Beth-lehem, which was in the tribe of Zebulun, Jos 19:15.
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Thousands of Judah] The tribes were divided into small portions called thousands; as in our country certain divisions of counties are called hundreds.
Whose goings forth have been from of old] In every age, from the foundation of the world, there has been some manifestation of the Messiah. He was the hope, as he was the salvation, of the world, from the promise to Adam in paradise, to his manifestation in the flesh four thousand years after.
From everlasting] מימי עולם miyemey olam, "From the days of all time;" from time as it came out of eternity. That is, there was no time in which he has not been going forth-coming in various ways to save men. And he that came forth the moment that time had its birth, was before that time in which he began to come forth to save the souls that he had created. He was before all things. As he is the Creator of all things, so he is the Eternal, and no part of what was created. All being but God has been created. Whatever has not been created is God. But Jesus is the Creator of all things; therefore he is God; for he cannot be a part of his own work.
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 vv2, 3, 4, 5, 6, 7, 8, 10, 12 Mic 5:2. But thou, Beth-lehem Ephratah — Here we…
Mic 5:2. But thou, Beth-lehem Ephratah — Here we have evidently the beginning of another subject, quite different from any thing that the first verse can relate to, and with which it seems to have no connection. The word Ephrah, or Ephratah, is here added, to distinguish Beth-lehem in the tribe of Judah, from another Beth-lehem in the tribe of Zebulun. It is called Ephratah, from the fruitfulness of the land where it stood: the word whence that term is derived importing fruitfulness. Though thou be little —
The word though is not in the Hebrew, but supplied by our translators. And the sense of the sentence, it seems, is unnecessarily altered by its introduction. Many interpreters render the clauses interrogatively, thus; Art thou little among the thousands of Judah? The expression, the thousands of Judah, seems to have been used in allusion to the first division of the people, into thousands, hundreds, and other subordinate divisions. The rendering of the clause thus, Art thou little, &c., which implies the contrary, thou art not little, is certainly the right way of rendering it, because St. Matthew understood it, and quotes it, in this sense, chap. Mic 2:6, And thou Beth-lehem, in the land of Judah, art not the least among the princes of Judah. Bishop Newcome’s translation of the clause accords still more exactly with St. Matthew’s, “Thou, Bethlehem Ephratah, art thou too little to be among the leaders of Judah? Out of thee shall come, &c.,” the word אלפו, rendered thousands, often signifying heads of thousands. Yet out of thee, &c. — The word yet also is not in the Hebrew; and if the preceding clause be rendered, as is here proposed, interrogatively, it is not necessary to complete the sense of the verse; indeed, it would only obscure it. Out of thee shall come forth, &c., that is to be ruler in Israel — This prophecy can be applied, with no propriety, to any other but the Messiah. The words must be very much wrested and changed from their natural meaning, or deprived of their full force or signification, before they can be applied to any other person. The Jews, even the most learned ones, before and at our Saviour’s time, understood this to be spoken of the Messiah; for St. Matthew informs us, Mat 2:5-6, that when Herod inquired of the chief priests and scribes, assembled together, to give him information where Christ should be born, they agreed unanimously that it was in Beth- lehem of Judea, alleging these very words as a certain and undeniable proof of it. And so did the generality of the Jews of that age, who speak of it as an undoubted truth, that Christ was to come of the seed of David, and of the town of Beth-lehem, where David was, Joh 7:42. The Chaldee agrees with their sentiments, and expressly applies the prophecy to the Messiah; and our Lord was born at Beth-lehem by an especial act of Providence, that this prophecy might plainly be fulfilled in him: see Luk 2:4. The expression, come forth, is the same as to be born. Whose goings forth have been of old from everlasting — Hebrew, מימי עולם מקדם, rendered by the LXX., απ αχης, εξ ημεων αιωνος; and exactly in the same sense by the Vulgate, ab initio, a diebus æternitatis, from the beginning, from the days of eternity. So these Hebrew expressions must of necessity signify in divers places of Scripture, being used to signify the eternity of God: see Psa 55:19; Psa 90:2; Pro 8:23; Hab 1:12. The words naturally import an original, distinct from the birth of Christ mentioned in the foregoing sentence, which original is here declared to be from all eternity.
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 vv2–11 But - (And) thou, Bethlehem Ephratah With us, the…
But - (And) thou, Bethlehem Ephratah With us, the chequered events of time stand in strong contrast, painful or gladdening. Good seems to efface evil, or evil blots out the memory of the good. 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 bearing on one another. He had just spoken of the “judge of Israel” smitten on the cheek, and, before Mic 4:9, that Israel had neither king nor “counsellor;” he now speaks of the Ruler in Israel, the Everlasting. He had said, how Judah was to become mere bands of men; he now says, how the “little Bethlehem” was to be exalted. He had said before, that the rule of old was to come to “the tower of the flock, the daughter of Jerusalem;” now, retaining the word, he speaks of the Ruler, in whom it was to be established.
Before he had addressed “the tower of the flock;” now, Bethlehem. But he has greater things to say now, so he pauses , And thou! People have admired the brief appeal of the murdered Caesar, “Thou too, Brutus.” The like energetic conciseness lies in the words, “And thou! Bethlehem Ephratah.” The name Ephratah is not seemingly added, in order to distinguish Bethlehem from the Bethlehem of Zabulon, since that is only named once Jos 19:15, and Bethlehem here is marked to be “the Bethlehem Judah” , by the addition, “too little to be among the thousands of Judah.” He joins apparently the usual name, “Bethlehem,” with the old Patriarchal, and perhaps poetic Psa 132:6 name “Ephratah,” either in reference and contrast to that former birth of sorrow near Ephratah Gen 35:19; Gen 48:7, or, (as is Micah’s custom) regarding the meaning of both names.
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Both its 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. : “Truly is Bethlehem, ‘house of bread,’ where was born “the Bread of life, which came down from heaven” Joh 6:48, Joh 6:51. : “who with inward sweetness refreshes the minds of the elect,” “Angel’s Bread” Psa 78:25, and “Ephratah, fruitfulness, whose fruitfulness is God,” the Seed-corn, stored wherein, died and brought forth much fruit, all which ever was brought forth to God in the whole world.
Though thou be little among the thousands of Judah - Literally, “small to be,” that is, “too small to be among” etc. Each tribe was divided into its thousands, probably of fighting men, each thousand having its own separate head Num 1:16; Num 10:4. But the thousand continued to be a division of the tribe, after Israel was settled in Canaan Jos 22:21, Jos 22:30; 1Sa 10:19; 1Sa 23:23. The “thousand” of Gideon was the meanest in Manasseh. Jdg 6:15. Places too small to form a thousand by themselves were united with others, to make up the number . So lowly was Bethlehem that it was not counted among the possessions of Judah. In the division under Joshua, it was wholly omitted . From its situation, Bethlehem can never have been a considerable place.
It lay and lies, East of the road from Jerusalem to Hebron, at six miles from the capital. “6 miles,” Arculf, (Early Travels in Palestine, p. 6) Bernard (Ibid. 29) Sae, wulf, (Ibid. 44) “2 hours.” Maundrell, (Ibid. 455) Robinson (i. 470)). It was “seated on the summit-level of the hill country of Judaea with deep gorges descending East to the Dead Sea and West to the plains of Philistia,” “2704 feet above the sea” . It lay “on a narrow ridge” , whose whole length was not above a mile , swelling at each extremity into a somewhat higher eminence, with a slight depression between . : “The ridge projects Eastward from the central mountain range, and breaks down in abrupt terraced slopes to deep valleys on the N. E. and S.” The West end too “shelves gradually down to the valley” . It was then rather calculated to be an outlying fortress, guarding the approach to Jerusalem, than for a considerable city.
As a garrison, it was fortified and held by the Philistines 2Sa 23:14 in the time of Saul, recovered from them by David, and was one of the 15 cities fortified by Rehoboam. Yet it remained an unimportant place. Its inhabitants are counted with those of the neighboring Netophah, both before 1Ch 2:54 and after Neh 7:26 the captivity, but both together amounted after the captivity to 179 Ezr 2:21, Ezr 2:2, or 188 Neh 7:26 only. It still does not appear among the possessions of Judah Neh 11:25-30. It was called a city (Rth 1:19; Ezr 2:1, with 21; Neh 7:6, with 26), but the name included even places which had only 100 fighting men Amo 5:3. In our Lord’s time it is called a village Joh 7:42, a city, Luk 2:4, or a strong . The royal city would become a den of thieves. Christ should be born in a lowly village. : “He who had taken the form of a servant, chose Bethlehem for His Birth, Jerusalem for His Passion.”
Matthew relates how the Chief Priest and Scribes in their answer to Herod’s enquiries, where Christ should be born, Mat 2:4-6, alleged this prophecy. They gave the substance rather than the exact words, and with one remarkable variation, art not the least among the princes of Judah. Matthew did not correct their paraphrase, because it does not affect the object for which they alleged the prophecy, the birth of the Redeemer in Bethlehem. The sacred writers often do not correct the translations, existing in their time, when the variations do not affect the truth .
Both words are true here. Micah speaks of Bethlehem, as it was in the sight of men; the chief priests, whose words Matthew approves, speak of it as it was in the sight of God, and as, by the Birth of Christ, it should become. : “Nothing hindered that Bethlehem should be at once a small village and the Mother-city of the whole earth, as being the mother and nurse of Christ who made the world and conquered it.” : “That is not the least, which is the house of blessing, and the receptacle of divine grace.” : “He saith that the spot, although mean and small, shall be glorious. And in truth,” adds Chrysostom, “the whole world came together to see Bethlehem, where, being born, He was laid, on no other ground than this only.” : “O Bethlehem, little, but now made great by the Lord, He hath made thee great, who, being great, was in thee made little. What city, if it heard thereof, would not envy thee that most precious Stable and the glory of that Crib? Thy name is great in all the earth, and all generations call thee blessed. “Glorious things are everywhere spoken of thee, thou city of God” Psa 87:3. Everywhere it is sung, that this Man is born in her, and the Most High Himself shall establish her.
Out of thee shall He come forth to Me that is to be Ruler in Israel - (Literally, shall (one) come forth to Me “to be Ruler.”) Bethlehem was too small to be any part of the polity of Judah; out of her was to come forth One, who, in God’s Will, was to be its Ruler. The words to Me include both of Me and to Me. Of Me, that is, , by My Power and Spirit,” as Gabriel said, “The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee, therefore also that Holy Thing which shall be born of thee, shall be called the Son of God” Luk 1:35. To Me, as God said to Samuel, “I will send thee to Jesse the Bethlehemite; for I have provided Me a king among his sons” 1Sa 16:1. So now, “one shall go forth thence to Me,” to do My Will, to My praise and glory, to reconcile the world unto Me, to rule and be Head over the true Israel, the Church. He was to “go forth out of Bethlehem,” as his native-place; as Jeremiah says, “His noble shall be from him, and his ruler shall go forth out of the midst of him” Jer 30:21; and Zechariah, “Out of him shall come forth the cornerstone; out of him the nail, out of him the battle-bow, out of him every ruler together” Zec 10:4. Before, Micah had said “to the tower of Edar, Ophel of the daughter of Zion, the first rule shall come to thee;” now, retaining the word, he says to Bethlehem, “out of thee shall come one to be a ruler.” “The judge of Israel had been smitten;” now there should “go forth out of” the little Bethlehem, One, not to be a judge only, but a Ruler.
Whose goings forth have been from of old, from everlasting - Literally, “from the days of eternity.” “Going forth” is opposed to “going forth;” a “going forth” out of Bethlehem, to a “going forth from eternity;” a “going forth,” which then was still to come, (the prophet says, “shall go forth,”) to a “going forth” which had been long ago (Rup.), “not from the world but from the beginning, not in the days of time, but “from the days of eternity.” For “in the beginning was the Word, and the Word was with God, and the Word was God. The Same was in the beginning with God.” Joh 1:1-2. In the end of the days, He was to go forth from Bethlehem; but, lest he should be thought then to have had His Being, the prophet adds, His ‘goings forth are from everlasting.’” Here words, denoting eternity and used of the eternity of God, are united together to impress the belief of the Eternity of God the Son. We have neither thought nor words to conceive eternity; we can only conceive of time lengthened out without end. : “True eternity is boundless life, all existing at once,” or , “to duration without beginning and without end and without change.”
The Hebrew names, here used, express as much as our thoughts can conceive or our words utter. They mean literally, from afore, (that is, look back as far as we can, that from which we begin is still “before,”) “from the days of that which is hidden.” True, that in eternity there are no divisions, no succession, but one everlasting “now;” one, as God, in whom it is, is One. But man can only conceive of Infinity of space as space without bounds, although God contains space, and is not contained by it; nor can we conceive of Eternity, save as filled out by time. And so God speaks after the manner of men, and calls Himself “the Ancient of Days” Dan 7:9, , “being Himself the age and time of all things; before days and age and time,” “the Beginning and measure of ages and of time.” The word, translated “from of old,” is used elsewhere of the eternity of God Hab 1:12. “The God of before” is a title chosen to express, that He is before all things which He made. “Dweller of afore” Psa 55:20 is a title, formed to shadow out His ever-present existence.
Conceive any existence afore all which else you can conceive, go back afore and afore that; stretch out backward yet before and before all which you have conceived, ages afore ages, and yet afore, without end, - then and there God was. That afore was the property of God. Eternity belongs to God, not God to eternity. Any words must be inadequate to convey the idea of the Infinite to our finite minds. Probably the sight of God, as He is, will give us the only possible conception of eternity. Still the idea of time prolonged infinitely, although we cannot follow it to infinity, shadows our eternal being. And as we look along that long vista, our sight is prolonged and stretched out by those millions upon millions of years, along which we can look, although even if each grain of sand or dust on this earth, which are countless, represented countless millions, we should be, at the end, as far from reaching to eternity as at the beginning. “The days of eternity” are only an inadequate expression, because every conception of the human mind must be so.
Equally so is every other, “From everlasting to everlasting” Psa 90:2; Psa 103:17; “from everlasting” (Psa 93:2, and of Divine Wisdom, or God the Son, Pro 8:23); “to everlasting” Psa 9:8; Psa 29:10; “from the day” Isa 43:13, that is, since the day was. For the word, from, to our minds implies time, and time is no measure of eternity. Only it expresses pre-existence, an eternal Existence backward as well as forward, the incommunicable attribute of God. But words of Holy Scripture have their full meaning, unless it appear from the passage itself that they have not. In the passages where the words, forever, from afore, do not mean eternity, the subject itself restrains them. Thus forever, looking onward, is used of time, equal in duration with the being of whom it is written, as, “he shall be thy servant forever” Exo 21:6, that is, so long as he lives in the body. So when it is said to the Son, “Thy throne, O God, is forever and ever” Psa 45:6, it speaks of a kingdom which shall have no end. In like way, looking backward, “I will remember Thy wonders from old” Psa 77:12, must needs relate to time, because they are marvelous dealings of God in time. So again, “the heavens of old, stand simply contrasted with the changes of man” Psa 68:34. But “God of old is the Eternal God” Deu 33:27. “He that abideth of old” Psa 55:20 is God enthroned from everlasting In like manner the “goings forth” here, opposed to a “going forth” in time, (emphatic words being moreover united together,) are a going forth in eternity.
The word, “from of old,” as used of being, is only used as to the Being of God. Here too then there is no ground to stop short of that meaning; and so it declares the eternal “going-forth,” or Generation of the Son. The plural, “goings forth,” may here be used, either as words of great majesty, “God,” “Lord,” “Wisdom,” (that is, divine Pro 1:20; Pro 9:1) are plural; or because the Generation of the Son from the Father is an Eternal Generation, before all time, and now, though not in time, yet in eternity still. As then the prophet saith, “from the days of eternity,” although eternity has no parts, nor beginning, nor “from,” so he may say “goings forth,” to convey, as we can receive it, a continual going-forth. We think of Eternity as unending, continual, time; and so he may have set forth to us the Eternal Act of the “Going Forth” of the Son, as continual acts.
The Jews understood, as we do now, that Micah foretold that the Christ was to be born at Bethlehem, until they rejected Him, and were pressed by the argument. Not only did the chief priests formally give the answer, but, supposing our Lord to be of Nazareth, some who rejected Him, employed the argument against Him. “Some said, Shall Christ come out of Galilee? Hath not the Scripture said, that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?” Joh 7:41-42. They knew of two distinct things: that Christ was:
(1) to be of the seed of David; and
(2) out of the town of Bethlehem.
Christians urged them with the fact, that the prophecy could be fulfilled in no other than in Christ. : “If He is not yet born, who is to go forth as a Ruler out of the tribe of Judah, from Bethlehem, (for He must needs come forth out of the tribe of Judah, and from Bethlehem, but we see that now no one of the race of Israel has remained in the city of of Bethlehem, and thenceforth it has been interdicted that any Jew should remain in the confines of that country) - how then shall a Ruler be born from Judaea, and how shall he come forth out of Bethlehem, as the divine volumes of the prophets announce, when to this day there is no one whatever left there of Israel, from whose race Christ could be born?”
The Jews at first met the argument, by affirming that the Messiah was born at Bethlehem on the day of the destruction of the temple ; but was hidden for the sins of the people. This being a transparent fable, the Jews had either to receive Christ, or to give up the belief that He was to be born at Bethlehem. So they explained it, “The Messiah shall go forth thence, because he shall be of the seed of David who was out of Bethlehem.” But this would have been misleading language. Never did man so speak, that one should be born in a place, when only a remote ancestor had been born there. Micah does not say merely, that His family came out of Bethlehem, but that He Himself should thereafter come forth thence. No one could have said of Solomon or of any of the subsequent kings of Judah, that they should thereafter come forth from Bethlehem, any more than they could now say, ‘one shall come forth from Corsic,’ of any future sovereign of the line of Napoleon III., because the first Napoleon was a Corsican; or to us, ‘one shall come out of Hanover,’ of a successor to the present dynasty, born in England, because George I. came from Hanover in 1714.
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 vv2, 3, 4, 5, 6, 7, 8, 10, 11, 13, 14 Ephrata. This was the ancient name (Haydock) of Bethlehem,…
Ephrata. This was the ancient name (Haydock) of Bethlehem, (Genesis xxxv. 16.) though some think that it was so called after Caleb’s wife, 1 Paralipomenon ii. 19. --- Art, or "art thou?" &c., which makes it agree with Matthew ii. 4. --- Little. Hebrew tsahir, (Haydock) is often rendered "considerable." (Chaldean) --- Thousands: capital cities, Zacharias ix. 7. Bethlehem seemed too mean to send forth a ruler over the rest. The ancient Jews clearly understood this of the Messias. The moderns explain it of Zorobabel: but the expressions are too grand for him. (Calmet) --- St. Jerome accuses the Jews of having designedly omitted some cities, (Josue xv. 60.) because Bethlehem Ephrata is one. It is nowhere else thus described. (Kennicott) --- The priests substituted land of Juda instead of Ephrata, Matthew ii. (Haydock) --- The evangelist recites their words, to shew their negligence in quoting Scripture. "Yet some assert, that in almost all quotations from the Old Testament the order or words are changed, and sometimes the sense,....as the apostles did not write out of a book, but trusted to memory, which is sometimes fallacious." (St. Jerome) --- This principle would he very dangerous, (Simon. Crit. i. 17.) and we should attribute the variation to other causes, as the sacred penman could not mistake. (Haydock) --- Bethlehem, though a little town, was rendered more illustrious than many others by the birth of Christ. (Worthington) --- Forth. That is, he who as man shall be born in thee, as God was born of his Father from all eternity. (Challoner) --- His coming was also long before announced. (Origen, contra Cels. i.) --- But the former sense is preferable. (Calmet) --- Eternity. These expressions singly imply a long time; (Exodus xxi. 6., and Psalm xiii. 7.) but when doubled, sæculum sæculi, &c., they must be understood of an absolute eternity, which Christ enjoyed with the Father and the Holy Ghost; though, in his human nature, he was born in time. (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).
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 vv2, 5, 7, 10, 12, 13, 15 The Messiah’s birth and reign, 2-4.
The Messiah’s birth and reign, 2-4.
Closely connected with the deliverance will be the appearance of the Messianic king, though it is not stated or implied that he will accomplish it. Chapter 4 contains four separate Messianic sections, but in Mic_5:2, the prophet introduces for the first time the person of the Messianic king; and he does so in the form of an apostrophe to Beth-lehem. The new king is to be of the dynasty of David and is to be born in the ancient home of David. With this promise should be compared Mic_4:7, where Jehovah announces that he himself will rule over the restored remnant; but in spite of this essential difference there is a connection between the promise in Mic_5:2 ff., and that of Mic_4:6-8. In Mic_4:8, it is promised that the dominion shall return to Zion; Mic_5:2, introduces the person who is to rule in Zion as Jehovah’s representative.
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Beth-lehem Ephratah — The second more accurately with R.V., “Ephrathah”; LXX. reads, “And thou, Beth-lehem, house of Ephrathah,” which is thought by some to be an erroneous combination of two originally distinct readings, the one “And thou, Bethlehem,” the other “And thou, Beth-Ephrathah,” and the same combination is thought to be reflected in the Hebrew phrase. Of the two names only one is thought to be original, but there is a difference of opinion as to which one; some thinking that it is “Beth-lehem,” more that it is “Beth-Ephrathah.” The other is thought to be an explanatory gloss, which at first was put in the margin, but in time was accidentally transferred into the text. Those who consider “Beth-Ephrathah” original think that “Beth-lehem” was added to explain the less common name; those who make “Beth-lehem” the original think that “Beth-Ephrathah” was added to distinguish this Beth-lehem from a city in the territory of Zebulun bearing the same name (Jos_19:15). If the two words represent an erroneous combination of two originally distinct names, one of these explanations may be correct; but what is there to prove that such a combination exists? Beth-lehem is the well-known home of David, about five miles south of Jerusalem (1Sa_20:6).
The other word, “Ephrathah,” and its derivatives occur several times in the Old Testament in connection with Beth-lehem; but in the great majority of the cases Beth-lehem and Ephrathah are not, as is frequently assumed, synonymous; for the latter denotes the district in which the former is located (1Sa_17:12; Rth_1:2; Rth_4:11; 1Ch_2:50, etc.); only rarely do the two appear to be identical (Gen_35:16; Gen_35:19). But if Ephrathah is the name of the district in which Beth-lehem is located, the combination found in the Hebrew text becomes perfectly natural — Beth-lehem which is situated in the district of Ephrathah. Why the name of the district is added it may be impossible to determine; it may have been to distinguish this Beth-lehem from the one in Zebulun, or, as has been suggested, “to give greater solemnity to the address,” or for purely rhythmical reasons. Whatever the reason, it certainly seems unnecessary to consider either name a later addition.
Though thou be little among the thousands of Judah — R.V., “which art little to be among.… “ The difference in translation does not affect the sense. The thought is not “which art too small,” for that would require a different construction in Hebrew; besides, Bethlehem was one “among the thousands” of Judah, though it was small and insignificant when compared with some other towns. “Thousands” is equivalent to “family” (Jdg_6:15) in the broader, technical sense of “clan.” Though Beth-lehem was an unimportant place among the clans of Judah, out of it is to come one who is destined to be a ruler in Israel.
Unto me — In accord with my will, for the purpose of carrying it to completion.
Whose goings forth have been [“are”] from of old, from everlasting — R.V. margin, “from ancient days.” The last word does not mean eternity in the now commonly received sense of that word (see on Joe_3:20). In Isa_63:9, the identical expression, translated “days of old,” refers to the early history of Israel (compare Mic_7:20); in Mic_7:14, and Amo_9:11, to the time of David. Hence it is precarious to interpret this passage as teaching the premundane existence of the Messiah. It is much more likely that the prophet is thinking here of the descent of the Messianic king from the dynasty of David, and that the words refer to David’s day. Some think that the expression would not be used of a period less than three centuries in the past; hence they understand it of the patriarchal period, meaning that the pedigree of the Messianic king may be traced back to patriarchal times, even to Abraham. If Amo_9:11, comes from Amos (see pp. 215ff.) the difficulty which is responsible for the last-mentioned view vanishes, for Amos is even earlier than Micah (compare also Mic_7:14). No difficulty is felt by those who assign the passage to the postexilic period, for by that time the interval elapsed had become sufficiently long to warrant the use of the term in referring to the time of David. All the interpretations mentioned thus far assume that “goings forth” is equivalent to “origin,” and that the prophet is thinking of the genealogy of the promised king.
There are those, however, who hold that “goings forth” does not mean “origin,” that the prophet is not thinking of the genealogy of the king, but that he has in mind the numerous manifestations of Jehovah in the nation’s past history. If so, none of the above interpretations can be correct. These interpreters take as their starting point Isa_63:9. Jehovah had, in the very beginning, selected Israel for a sublime work. But all the prophets bewail Israel’s stubbornness, and they represent Jehovah as interfering, again and again, either in his own person, or in the person of the “angel of Jehovah,” or in some other manner, in order to prepare the nation for its lofty mission. Of such “goings forth” the prophets knew; therefore, these interpreters reason, is quite probable that Micah intended to identify the appearance of the Messianic king with the “goings forth” of Jehovah in the past. “From time inconceivable,” says Hoffmann, “the ruler who will finally proceed from Beth-lehem has been going forth and coming; for, since it is he to whom tends the history of mankind, of Israel, of the Davidic house, all advances in the same (that is, all significant epochs in this history) are beginnings of his coming, are goings forth of the second son of Jesse.”
With a New Testament writer such an identification would be quite natural, not so with an eighth century prophet. On the whole, the view that sees here a reference to the Davidic descent of the Messianic king is most satisfactory.
The natural continuation of Mic_5:2 is Mic_5:4, where the activity of the Messianic king is described. Between the two verses stands one that seeks to explain the connection between the present calamity and the future exaltation. There may not be conclusive evidence for denying the verse to Micah, but there can be no doubt that it is out of place where it now stands, and it certainly has some marks of a later date. It should be removed from its present position for the following reasons: (1) Mic_5:4 is the continuation of Mic_5:2; (2) the subject of “he will give up” (Mic_5:3) must be Jehovah, but in Mic_5:2 Jehovah speaks of himself in the first person, and in Mic_5:4 the third person refers to the Messianic king; (3) Mic_5:3, is dependent on Mic_4:10, but the author of Mic_5:3, misunderstood Mic_4:10, by taking it too literally; (4) the reference to the “return,” no matter how interpreted, is strange in this connection.
Therefore — Because such great and blessed events are coming, the surrender of Israel to affliction can only be temporary.
Until the time that she which travaileth hath brought forth — That event will mark the end of the distress. Undoubtedly a reference to Mic_4:9-10, where the distress of Jerusalem is likened to the anguish of a woman in travail. But Mic_4:10, contains no thought of Zion herself bringing forth a child, or being in the anguish of childbirth; that is a thought added by the author of this passage. Zion will bring forth; the child, the author says, is to be identified with the “ruler” of Mic_5:2. There is no warrant for identifying “she which travaileth” with Mary, the mother of Jesus, as if this were a direct prediction of the birth of Jesus. It is not impossible that the author was acquainted with Isa_7:14.
The birth of the child will mark, on the one hand, the end of pain and distress; on the other, the dawn of peace and prosperity.
Then — When the ruler is born.
Shall return — This might mean that they shall return from exile, or that they shall return to Jehovah in obedience and love (compare Isa_10:20-21). The latter must be meant if Mic_5:3 is in its original place, for the context knows nothing of an exile, but the language is in favor of the other interpretation (see below for a third meaning).
Remnant [“residue”] of his brethren — Those in Zion who escape judgment. Since the ruler of Zion is the offspring of Zion, its inhabitants (see on Hos_2:2) are his brothers.
Unto the children of Israel — If this is the right translation neither of the above interpretations of “shall return” can be correct; instead, 3b must be understood as promising a reunion of north and south (see on Hos_1:11; compare Isa_11:13). R.V. margin suggests a different translation (compare Jer_3:18) — “with the children of Israel”; that is, the residue of Judah and the children of Israel shall return together, either in a spiritual sense or from the exile. Either translation gives good sense.
Mic_5:4 describes the activity of the new ruler, who is represented, in accord with a common Semitic custom, as a shepherd shepherding his flock.
Stand — Like a shepherd in the midst of his flock (Isa_61:5).
Feed — Not only provide nourishment, but in general “give a shepherd’s care.”
In the strength of Jehovah — He will be endowed with strength from Jehovah, that he may defend his sheep against wolves and robbers (Joh_10:11-12).
In the majesty of the name of Jehovah — The name of Jehovah is Jehovah in manifestation (see on Mic_4:5; Amo_2:7; compare A.B. Davidson, The Theology of the Old Testament, pp. 36ff.). The majesty of the name of Jehovah is the majesty or splendor in which Jehovah manifests himself upon earth. The same splendor will show itself in the activity of the divinely appointed ruler.
Under this shepherd’s care the people will live in peace and felicity.
They — The subjects.
Shall abide — Equivalent to shall abide in peace and safety; no one can harm them (compare Hos_2:18; Isa_9:7; Isa_11:6-9).
Now — Refers not to the time of speaking, but to the time when the shepherd will exercise his shepherding care.
Shall he be great unto the ends of the earth — This may mean that his power and authority will extend over the whole earth, but in view of Mic_5:5, which implies that some nations will rise up against his kingdom, it is better to understand it as meaning that his reputation will spread far and wide, so that other nations will hesitate to attack his people. If they should dare to do it he can easily overthrow them before they can do any harm.
The first sentence of Mic_5:5 is a part of this section.
And this man shall be the peace — The promised ruler will be peace personified; from him it will spread over the whole promised land, and ultimately the whole world will be benefited by it (Eph_2:14). The expression “comprehends in one pregnant and blissful word what the Messiah’s coming signifies for his people and the world generally.” There may be an allusion to “Prince of peace” (Isa_9:6), a part of a prophecy delivered in connection with the Syro-Ephraimitish crisis in 735-734.
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 vv2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15 2–4. The Messiah’s birth and world-wide rule
2–4. The Messiah’s birth and world-wide rule
2. But thou, Beth-lehem Ephratah …] (See the application of this passage by the Jewish Sanhedrin in Mat_2:6; comp. Joh_7:42.) To the deep abasement of the actual king the prophet, in this and the following verses, opposes the Divine glory of the ideal King. Mean as Bethlehem may be in outward appearance, it has been selected as the birthplace of the Messianic Deliverer. ‘Ephratah,’ or rather ‘Ephrathah’ (a fuller form of Ephrath), was another name for Bethlehem (1Sa_17:12, Rth_1:2; Rth_4:11, 1Ch_2:50-51): its meaning (‘fruitful’) suggests that it originally belonged to the valley which leads up to Bethlehem, and which is still richly adorned with vines and olive-trees. The Septuagint rendering is peculiar, ‘And thou Bethlehem, house of Ephratah,’ which looks very much like a combination of two different renderings, which presuppose two different readings of the Hebrew text (the one, ‘And thou, Bethlehem;’ the other, ‘And thou, Beth-Ephratah’). Some scholars indeed prefer the latter reading on exegetical grounds, and suppose that the present reading of the Hebrew text is incorrect, and that lehem in Beth-lehem is an interpolation, due to a confusion between the two meanings of Ephratah. This makes a little difference in the exegesis of the passage. ‘House’ in ‘house of Ephratah’ will have to be taken in the larger sense of the word, viz. for a subdivision of the ‘thousand’ or ‘family.’ This will very well suit the following words (as generally explained), which will then contain a statement that the people or households of the district of Ephrath (see above) were not numerous enough to form a ‘thousand’ or ‘family’ by themselves. The context also shews the essential point of the prophecy to be, not that the Deliverer shall be born at Bethlehem, but that he shall belong to the Davidic family. If we retain the received reading of the Hebrew text we may refer to the analogy of Isa_9:1, which (when rightly translated) mentions a particular region of Palestine as in some sense the object of special favour from the Messiah: the one prediction is not more circumstantial than the other. There remains however a difficulty connected with the compound form of the name. Why Bethlehem Ephratah, and not simply Bethlehem? It is hardly enough to reply that there was another Bethlehem in the territory of Zebulun (Jos_19:15), for the danger of confusion would be more naturally guarded against by giving the full name ‘Bethlehem-judah’ (Jdg_17:9; Jdg_19:18). Nor can we attach much weight to the remark of Delitzsch, that the prophet substitutes Ephratah for Judah, because the former name “awakens so many reminiscences from the primitive history of Israel (Gen_35:16) and the Davidic kingdom (Rth_4:11).” Messianic Prophecies (by Curtiss), section 45.
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though thou be little …] The Hebrew text according to most scholars, requires a different rendering—art too small to be, &c. This however is not strictly in accordance with grammar, and it is very possible that the Auth. Vers. is correct; only it requires us to suppose that one of the Hebrew words in this verse (li-h’yoth) has been written twice over, and that it has thus intruded into a wrong clause.—As a matter of fact, Bethlehem was a small and unimportant place. It is omitted in the list of cities of Judah in the received Hebrew text of Joshua 15 (though, together with ten other towns, it is found in the text of the Septuagint), and also in the list, Neh_11:25. It is also spoken of in Joh_7:42 as κώμη. Yet poor, insignificant Bethlehem was to have the honour of giving birth to the Messiah.
“O sola magnarum urbium
Major Bethlem, cui contigit
Ducem salutis cœlitus
Incorporatum gignere.”
Prudentius, Hymn. Epiph. 77.
thousands] A ‘thousand’ is another name for a ‘family’ (in the larger, technical sense of the word, = ‘clan’), see Num_1:16; Num_10:4, Jos_22:14; Jos_22:21, &c. Several ‘thousands’ or ‘families’ went to make up a ‘tribe.’
unto me] Rather, for me, in pursuance of my will.
whose goings forth have been from of old, from everlasting] The meaning of the word rendered ‘goings forth’ is doubtful. If we keep this translation, we must explain it of the revelations of Jehovah to the early Israelites and to the patriarchs. In Isa_9:6 one part of the great compound name of the Messiah is ‘God the Mighty One’ (or, Hero), from which we may infer that the Messiah is the permanently visible manifestation of the delivering or punishing, or, in a word, world-governing aspect of the Deity. So too in Isa_63:9 we are told that in ‘the days of old’ (the same phrase which is here rendered ‘everlasting’) Jehovah, or the Angel which represented Him, sympathized with the trouble of His people, and delivered them; and in Mic_5:15 of the same chapter that the attributes of Jehovah, regarded under this aspect, are ‘jealousy’ and ‘heroism’ (Auth. Vers., loosely, ‘zeal’ and ‘strength’). We can hardly be wrong in inferring that in all these passages one and the same essential aspect of Jehovah is meant, and that the Messiah may be said, in harmony with prophetic teaching, to have been revealed at intervals from the patriarchal history onwards. In favour of this translation, it may be observed that it produces a striking antithesis between the former and the latter half of the verse; ‘he shall come forth’ being a part of the same verb from which the word rendered ‘goings forth’ is derived. But it is also permissible to render this word ‘origins,’ and to explain the plural as that of ‘excellence’ or extent, just as we find ‘dominions’ for ‘dominion’ in Psa_114:2 (literally rendered), and ‘habitations’ for ‘habitation’ in Isa_54:2. The passage will then become a statement either of the pre-existence of the Messiah in the eternal purposes of God (comp. Isa_22:11; Isa_37:26); or, which is more obvious and perfectly suitable to the context, of his descent from the ancient Davidic family—comp. Amo_9:11, where ‘the days of old’ evidently refer to the reign of David. (David was already three centuries behind Micah.) In the latter case, we ought to render the passage before us, Whose origin hath been from aforetime, from the days of old. There is, in fact, properly speaking, no word in Hebrew exactly answering to ‘everlasting.’ See also Mic_7:14; Mic_7:20, where Auth. Vers. rightly has, ‘the days of old.’
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 vv2, 3, 4, 5, 6, 7, 8, 10, 11, 14, 15 (2) But thou, Beth-lehem Ephratah.—This is a passage of…
(2) But thou, Beth-lehem Ephratah.—This is a passage of immense significance, through the interpretation given to it by the chief priests and scribes in the Gospel of St. Matthew. Beth-lehem Ephratah: the two names, modern and ancient, are united, each of them having reference to the fertility of the country. In the Gospel the scribes quote, evidently from memory, the passage from Micah, in reply to Herod’s question; and their first variation is in the title of the town—“Thou, Beth-lehem (not Ephratah, but), land of Judah.” So also the people protested against Jesus on the ground of His being from Galilee, for, “Hath not the Scripture said that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?” (Joh_7:42.)
Though thou be little.—Strictly, art little among the thousands, or chiliads: a word analogous to our “hundreds;” a division of the tribes. In St. Matthew the word is paraphrased by princes, as representing the chiliads.
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Yet out of thee.—St. Matthew—“for out of thee,” the illative conjunction—helps to show that the quotation is really a paraphrase, conveying the ultimate intention of the prophet’s words, which contrasts the smallness of the chiliad with the greatness of its destiny.
Whose goings forth have been from of old.—The nativity of the governor of Israel is evidently contrasted with an eternal nativity, the depth of which mystery passes the comprehension of human intellect: it must be spiritually discerned. The Creed of the Church expresses the article of faith as “Begotten of His Father before all worlds.” He came forth unto Me to be Ruler in Israel, whose goings forth have been of old, from everlasting, from the days of antiquity.
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 vv2–15 At the time of Zion"s deepest distress, and when…
At the time of Zion"s deepest distress, and when her earthly king is suffering the grossest degradation, reduced as it were to the shepherd house at Bethlehem, a Deliverer shall arise thence who shall do wonderful things. This passage was quoted by the Sanhedrin to answer Herod"s question where the Christ was to be born. (Mat_2:5, 6 Joh_7:42) But thou, Bethlehem Ephratah. Ephratah (Ephrathah, or Ephrath), "fruitfulness," is another name for Bethlehem, "House of bread"; (Gen_35:19 1Sa_17:12 Rth_1:2) from its position it is also called Bethlehem Judah, (Jud_1:17:7) being situated in the tribal lot of Judah, about five miles south of Jerusalem, and thus distinguished from a town of the same name in Zebulun. (Jos_19:15) Septuagint, kia su Bhylee tou Efraya Alex.. "And thou, Bethlehem, house of Ephrathah." The rest of the clause is best translated, too little to be among the thousands of Judah. Each tribe was divided into "thousands," which would be equivalent to clans, with its own head. Probably the reckoning was made of fighting men. (see note on Zec_9:7; and comp. Num_1:16 Num_10:4 Jos_22:21, 1Sa_10:19) Bethlehem, called in the text Bethlehem Ephratah for solemnity"s sake, was a small place, (kamh , Joh_7:42) of such slight importance as not to be named among the possessions of Judah in Jos 15, or in the catalogue of Neh_11:25, etc. Yet out of thee shall he (one) come forth unto me that is to be Ruler in Israel. In spite of its insignificance, this birthplace of David shall be the birthplace of Messiah. "Shall some forth" is spoken sometimes of birth and descent, as in Gen_17:6 and Gen_35:11; at other times it contains merely the notion of proceeding from, as in Jer_30:21. In the present ease both ideas are suitable. Unto me (Jehovah is speaking). To my praise and glory, to do my will. Micah by these words would recall the announcement concerning David made to Samuel, "I have provided me a king", (1Sa_16:1) and thus show the typical relation of David to the Messiah (Keil). Whose goings forth have been from of old, from everlasting. The meaning of the word rendered "goings forth" (motsaoth) is somewhat doubtful. Septuagint, exodoi : Vulgate, egressus. The Fathers see in it a declaration of the eternal generation of the Son: he who was born in time at Bethlehem hath an eternal existence. In this case the plural form of the word is a plural of majesty, or an abstract expression. (comp. Psa_114:2, "dominions;" Isa_54:2. "habitations To Christians, who believe inthe mystery of the Holy Trinity, the plural would express the continual generation or the Son from the Father from everlasting and to everlasting, never beginning and never ending; as the Council of Lateran says, "Without beginning ever and without end, the Father begetting, the Sen being born (nascens), and the Holy Ghost proceeding." Many commentators take the "goings forth" to be the ancient promises, the revelations of the Angel of the covenant to the patriarchs, the various preparations made in type and history for the appearance of the great Son of David in due time; but this is a forced interpretation of the word. Granted that Micah"s contemporaries understood the prophecy to state merely that a Saviour should arise from the lineage of David who traced his descent from hoar antiquity, and might be said to have lived in the days of old, this fact (if it be a fact) does not preclude us, with our more perfect knowledge, from seeing a deeper meaning in the inspired utterance, an adumbration of the nature of that Prince whom Isaiah calls "Everlasting", (Isa_9:6) the Word who "was in the beginning with God". (Joh_1:1, Joh_1:2) We may note certain contrasts in these two first verses. Zion, "the daughter of troops," is contrasted with the mean and insignificant Bethlehem; yet the former shall be shamefully handled, the latter highly honoured; that one"s king shall be dethroned and disgraced, this one"s Ruler is from everlasting and to everlasting.
Ver. 2. Bethlehem Ephratah.
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I THE NAME OF THE PLACE IS VERY SUGGESTIVE. Bethlehem; i.e. "House of bread." Ephratah; i.e. Fruitfulness. " Both thus signified plenty, abundance, fertility. They were most appropriate as designating the spot, for fertility has been and is still characteristic of that locality. "It is now a large village, beautifully situated on the brow of a high hill, which commands an extensive view of the surrounding mountainous country, and rises in parterres of vineyards, almond groves, and fig plantations, watered by gentle rivulets that murmur through the terraces; and is diversified by towers and wine presses" (Kitto"s "Cyclopaedia," art. "Bethlehem," vol. 1. p. 326; see also Porter"s "Handbook," p. 206). The place in its richfruitfulness was symbolical of that spiritual abundance which should be secured to the world by him who is "the Bread of life", (Joh_6:33-35) and the seed corn to fall into the ground and die, and thus to bring forth much fruit. (Joh_12:24)
II THE LOWLINESS OF THE PLACE IS ALSO SUGGESTIVE. From Num_1:5-16 and Num_10:4 we learn that each of the tribes of Israel had its thousands of fighting men, each thousand having its appointed leader; whilst from the Book of Joshua we gather that this appointment was continued after the settlement of Canaan. (Jos_22:21, Jos_22:30) So insignificant, however, was Bethlehem that it could make but a small contribution towards this arrangement, and hence was "least among the thousands of Judah." Yet upon this lowly place honour was to be conferred in the birth there of the world"s Redeemer. The small was to become great, and the mean exalted. Around its plains the glory of the Lord should shine, and the songs of angels should resound, chanting the natal song, "Glory to God in the highest," etc. . (Mat_2:5, Mat_2:6) indicates that they had in their memory this prophecy by Micah; whilst the readiness with which they replied to the inquiry of Herod manifests how clearly this prophecy had become impressed upon the Jewish mind.
2. In connection with Christ"s appearance in Jerusalem at "the Feast of Tabernacles." His hearers, moved by his marvellous teaching, began to acknowledge him as the Messiah, when lo! the Pharisees cried, "Shall Christ came out of Galilea? Hath not the Scripture said that Christ cometh of the seed of David, and out of Bethlehem, where David was?". (Joh_7:42) It is evident that these Pharisees knew all about this ancient prediction, and that they expected the Messiah, in accordance with it, to appear in Bethlehem. Note
IV THE REMARKABLE FULFILMENT, IN THE ORDER OF PROVIDENCE, OF THIS NATIONAL EXPECTATION. The decree went forth from Caesar Augustus that all the Roman world should be enrolled. (Luk_2:1) The emperor, in issuing the decree, thought only of his imperial authority and the glory of the empire; but God was working through all, and making the earthly kingdom to serve the heavenly, and bringing about the fulfilment of the prophecy that in Bethlehem the Christ should appear. So, earthly princes and potentates, statesmen and diplomatists, are ever at work, thinking only of the interests of their own nations; but above all is the God of nations, the supreme Ruler, sitting on the throne of his majesty in perfect repose, and overruling all to the accomplishment of his purposes of love and mercy towards the whole race. (Pro_21:1 Pro_16:33)
The nature of the Messiah"s rule. "That is to be Ruler in Israel.
In the first verse Micah had spoken of the failure of earthly rulers. "The judge of Israel should be smitten with a rod upon the cheek." The rulers who had so lamentably failed in their administration should come to nought, but there should rise up in the time appointed "a King to reign in righteousness," and who should establish a kingdom which should never be moved. Unfortunately, however, in the Jewish mind, the nature of this kingdom took a visible shape; and they anticipated that the Messiah should establish a kingdom which should be marked by regal splendour and worldly power. Hence, when he appeared, the appeal was made to him to free them from paying tribute to Caesar; (Mat_22:17-22) to sit in judgment, and to settle disputes; (Luk_12:13Jo Luk_8:2-11) and they sought to take him by force, and to compel him to set up his throne. (Joh_6:15) And it is easy to understand how that, cherishing these mistaken notions, the Christ of God became an enigma to them; and that, disappointed in the course he pursued, they turned aside from him, cherished hostility towards him, and even cried, "Away with him! crucify him!" But, for all this, in the spiritual sense predicted by Micah and others, he was the true King of Israel, and his claim can be fully vindicated. He was "Ruler in Israel" in a far higher and nobler sense than David and his successors had ever been the sovereigns of the people. The functions which Jesus declined to fulfil were, after all, the lesser and inferior functions of the King of Israel. The higher functions were those which the Lord God himself had fulfilled in relation to the Jewish nation, and before that nation in the pride of its heart had demanded an earthly ruler. God had been their King. David and his successors were but Jehovah"s deputies, and were appointed by him to discharge the lesser and secondary functions; but them were higher functions, which Jehovah alone had fulfilled. It was he who by his appointment and power had separated that people from among the nations, and it was he who of his infinite wisdom framed those Divine laws by which the people thus separated were to be governed, and in obedience to which they were to find happiness and security. And Christ Jesus became in the highest sense "the Ruler in Israel," in that he came to gather a people to his praise out of the wreck and ruin sin had wrought among the nations, and to give them that Christian law of rectitude and righteousness, of mercy and love, the embodiment and perfecting of all previous revelations, and in following which there should be experienced the truest peace and the most abiding joy. He came to set up on earth "the kingdom of heaven" and to establish amongst men a Divine and heavenly rule. His is not a kingdom of the senses, but of the spirit; it consists not in "meat and drink," but in "righteousness, peace, and joy in the Holy Ghost". (Rom_14:17) He is "the Ruler," and the principles of his rule are such as, finding a lodgment in the heart and drawing the soul to him in loving loyalty and devotion, renders it true and good, holy and happy. And all that is needed in order to render the world sin has blighted bright and blessed, is that his rulership be universally acknowledged and his reign be established in every human soul. "Hark the glad sound, the Saviour comes, The Saviour promised long; Let every heart prepare a throne, And every voice a song.
Ver. 2 (last clause). The eternal "goings forth" of the Christ of God.
"When he says his beginnings are from the beginning, from the days of antiquity, he shows his pre-existent nature, as when he says he will go forth as Ruler to feed his people Israel he shows his temporal birth" (Chrysostom) "Going forth is here opposed to going forth a going forth out of Bethlehem to a going forth from eternity; a going forth which then was still to come, to a going forth which had been long ago, from the days of eternity. The word expresses pre-existence, an eternal existence backwards as well as forwards, the incommunicable attribute of God" (Pusey, in loc.). The expression here naturally leads us to think of the words with which St. John commences his Gospel. (Joh_1:1) We can offer no explanation as to how this could be. We fully acknowledge the difficulty, and which lies within the Divine nature itself. We bow before the mystery. "God is great, and we know him not." Reason is baffled when it inquires concerning the Divine Personality; but where reason cannot penetrate, faith can reverentially and tranquilly rest. And certainly the Prophet Micah here, and the Evangelist John in the prologue to his Gospel, claimed no more for the Messiah than the Christ claimed for himself. (Joh_6:62 Joh 8:58 Joh_17:5, 24 Rev_1:8) This eternal Son of God is presented to us here in his Divine manifestations; for the seer speaks of "his goings forth.
I TRACE THESE "GOINGS FORTH." We may do so:
1. In creation. In view of his oneness with God, this is declared to have been his work. (Joh_1:3 Col_1:16, Col_1:17)
2. In providence. In feeding the Old Testament in its allusions to the Divine care exercised over eminent saints of God, we find a Divine exalted Personage occasionally referred to as manifesting himself to such to Abraham (Genesis 18); to Jacob (Gen_32:24, Gen_32:30) to the Israelites through Moses; (Exo_23:20, Exo_23:21) to Joshua. (Jos_5:13-15) There are insuperable difficulties if we simply regard these as angelic ministries expressive of the Divine care over the good as the God of providence. It would not have been said in reference to any angel, "Provoke him not, for he will not pardon your transgressions;" nor would any mere angelic intelligence have accepted the adoration of Joshua, but would have said, "See thou do it not: for I am thy fellow servant," etc. (Rev_22:9) The most reasonable conclusion is that these were the "goings forth" in providence of the pre-existent Son of God.
3. In grace.
(1) In the counsels of the Godhead. Man by transgression mournfully departed from his God. He lost the Divine favour and the light of the Divine countenance. And when his condition became helpless and hopeless, lo! Divine interpositions with a view to his salvation. And it was in the depths of the compassion of the eternal Son of God that the stream of Divine mercy took its rise, and which shall flow on to bless the whole world; and from him, "the Sun of Righteousness," has emanated the cheering ray of Hope to ruined man. Nor, in speaking thus of the love of the eternal Son, do we slight the love of the eternal Father. Observe, in this verse God, speaking of his Son, says. "He shall come forth unto me," meaning surely that Christ, in his incarnation, with all that was thus involved of mercy and grace, would, in rescuing and restoring man, fulfil the Divine purpose and accomplish the Divine will. The Divine Father is no wrathful Being, needing to be appeased by the sacrifice of his Son. The Father "so loved the world, that he gave, etc. . (Joh_3:16) The eternal Spirit, too, strives and pleads with men. There never has been schism in the eternal counsels. The mercy that saves us had its origin in the free and unbought love of the Godhead.
(2) In the life and work of the incarnate Christ. The life of Jesus is the most wonderful ever lived in the flesh. The lives of patriarchs, prophets, and righteous men through all ages pale in the presence of this life. "Grace and truth came by Jesus Christ." "His goings forth have been from of old, from everlasting;" but none of his manifestations has ever equalled that which took place when he clothed himself in the veil of our mortal flesh, and enabled man, through his perfect character and self-sacrificing work, to behold expressed in their very midst the glory of the Lord.
II CONNECT THESE "GOINGS FORTH" WITH WHAT WAS PREDICTED HERE RESPECTING THE ADVENT OF CHRIST. As we behold him in his eternal existence and glory, Creator of all things, the Giver of life, the Imparter of light, manifesting himself in all the departments of the Divine operation; and then think of him as condescending to the limitations and conditions of our humanity, humbling himself to "the poor manger" at Bethlehem, and "the bitter cross" at Calvary, we are filled with wonder; yet love also inflames and inspires our souls. With profoundest gratitude and holiest joy we raise our carols. As we think of him as "the Ancient of days" and also the Babe of Bethlehem, our hearts are drawn to him, and we are impelled to adopt as our own the strain of Micah"s great contemporary Isaiah, and to sing exultantly, "For unto us a Child is born," etc. (Isa_9:6)
HOMILIES BY E.S. PROUT Ver. 2. A new David: the lowliness and majesty of the Messiah.
Thoughts respecting the lowliness of the Messiah cluster around the reference to his birthplace. Bethlehem was so small and unimportant that it was "little to be among the thousands of Israel." It was like one of our hamlets, not even attaining to the dignity of a parish. From this village there went forth a youth unknown to fame, and almost unnoticed among his own kindred. (1Sa_16:11 Psa_78:70, Psa_78:71) Even after the establishment of David on the throne, his birthplace was allowed to remain in its former insignificance; or, if honoured for a time, sank into obscurity again (as Micah testifies), just as the royal family of David itself sank into such a low estate that it could be compared to the stump of a tree cut down and giving little promise of a renewed vigorous vitality. (Isa_11:1) This lowly condition of both the home and the house of David corresponds to the debased condition of the Jewish Church at the time of the advent. It was "despised," "hated," "afflicted". (Isa 55) In that hamlet Jesus, the Christ, was born. Now note the contrasts that have followed.
1. Bethlehem has become one of the most notable places in the world a theme for poets, a subject for artists, a goal for pilgrims. Its names have received a new and higher significance. Bethlehem has become a "house of bread" for a dying world; Ephratah has been "fruitful" in the richest blessings for the human race.
2. The family of David is now, through Jesus Christ, the most exalted family of the earth. Contrast the Ptolemies, Caesars, and other royal names.
3. The Jewish Church sprang to a now life. It has taken a place of supreme influence among the nations, not simply through Christ himself, but through the works and writings of his apostles and evangelists. Great as these blessings are already, we shall see greater things than these. "The kingdom" shall be restored, "yea, the former dominion shall come". (Mic_4:8) For ages there had been "no king", (Mic_4:9) at the best only a temporary "judge" (ver. 1). Israel still held as its ideal king David the great. Its ideal should be more than realized. A new David shall come forth "unto me," and in God"s Name and strength shall rule (ver. 4). Victory is promised under figures suggested By existing foes (vers. 5-9). In those spiritual triumphs of Jesus Christ we shall see the fulfilment of the predictions of his everlasting dominion. And in these victories of grace his nation will take a share, and will be still further glorious in the eyes of God and man. (Isa 55 Isa 66, etc.) The prediction of a Ruler so mighty, yet of such lowly origin, prepares for the description of a still greater glory. And the fact of the power and influence in the world of the Babe of Bethlehem prepares us to receive, nay, more, requires us to believe in, his Divine dignity. The "coming forth" from Bethlehem can only be explained by previous "goings forth." These words declare:
(1) The pre-existence of the Messiah. (Joh_8:58)
(2) His previous manifestations and operations in creation, (Joh_1:3) providence, (Col_1:17 Heb_1:3) and as the Divine Angel of Jehovah. (Ge 18, etc.)
(3) Eternal existence. Because thou art "from everlasting," therefore "thou art God". (Psa 90:2Jo Psa_1:1) Nothing but the truth of the Deity of Christ can explain the predictions of him or unlock the mysteries of his character and his life. The more lowly his origin and all the facts of his earthly life, the more inexplicable his present majesty, unless we acknowledge him as personally Divine. E.S.P.
HOMILIES BY A. ROWLAND Ver. 2. The promise of Messiah.
"But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be Ruler in Israel; whose goings forth have been from of old, from everlasting." This is one of the most definite of the Messianic prophecies. In the previous verse Micah foretells a period of deep degradation. The people of God would troop together before the invader, as sheep huddle together before a snowstorm. All resistance would prove vain. The judge would be smitten on the cheek, i.e. righteous rule and self rule would perish. But when things were at their worst a new Ruler would arise. He would come, not from the city of Jerusalem, but from the village of Bethlehem, so small a place that it was never reckoned amongst "the thousands" (the chief divisions of the tribe) of Judah. Yet he who came from that obscure birthplace would be "he whose goings forth have been from of old, from everlasting." This prophecy was universally regarded as applicable to the Messiah. It was quoted by the scribes in their reply to Herod; (Mat_2:6) and at a later period, when it was popularly supposed that Jesus was of Nazareth, it was used as an argument against those who believed him to be the Christ. (Joh_7:42, etc.)
I WHENCE CAME THE PROMISED KING?
1. In his origin he is Divine. "His goings forth," etc. The prophet and the New Testament concur in asserting the pre-existence and Divinity of our Lord. Jehovah, speaking through the prophet, says, "he shall come forth unto me." i.e. was a son is born to his father; and the disciples heard a voice from heaven, saying, "This is my beloved Son," etc. Micah says, "His goings forth have been from of old;" and in harmony with this John declares, "In the beginning was the Word," etc. Divinity was a necessity to the Redeemer-King. He could not save humanity if he was simply part of it. He could not suffer as the spotless Lamb of God if it was true of him as of us, "Behold, I was shapen in iniquity," etc. In order to assume a true humanity he was "born of a woman;" but the active cause of his earthly being was not in man, but in God. Hence Gabriel said, "That holy thing that shall be born of thee shall be called the Son of the Highest." "The Word was made flesh," etc. Signs of his Divine origin may be seen in the accompaniments or his birth the angels" song; the effect of the emperor"s edict in bringing Joseph and Mary to Bethlehem; the star seen in the east; the Scripture evidence (Mat_2:6) unwittingly adduced by the scribes; the general expectation which presaged the advent, as the fragrance of the spice islands foretells to the sailor that they are near. The Babe of Bethlehem was the Son of God.
2. In his birth he was human. In spite of its association with David and with Ruth, Bethlehem never became great. From the first God chose "things despised." To a people like the Jews, to whom names were never without significance, these in the text would be suggestive. Bethelehem the "House of bread." was the birthplace of him who spoke of himself as "the Bread of life" (John 6). Ephratah, the old and still the poetic name of the village, signifying "the Fruit field," was connected with him who was the seed corn of the worm"s life. (Joh_12:24) Had he been born in Jerusalem, an earthly policy might have sought to use him; but being born in Bethlehem, only loyal hearts welcomed him, so that the cradle, like the cross, tested men. Further, had Jerusalem been his birthplace, it might have been considered the world centre of his kingdom, which we know is "not of this world.
II WHAT IS THE NATURE OF HIS RULE?
1. He reigns by lawful right. If he is "from everlasting," we should approach him with reverence. Insistence on Christ"s humanity has been of advantage in making him less a theological abstraction, and more manifestly our Brother; but there is some danger of our forgetting his royal dignity. The familiar expressions, "dear Jesus," "my Jesus," etc., are too lightly used of our Lord. Nor are we justified in speaking of him as one superior to other teachers merely in his moral excellence and mental power. Ours should be the reverence of Thomas, who exclaimed, "My Lord and my God!
2. He reigns by the power of love. Because he will only rule thus he lost, and is losing, an earthly kingdom. If he appeared in the glory of his power, defiance would break down, hesitation would cease. Yet he is satisfied that instead of this men should be stirred by an exhortation the effect of which may soon pass. Why? Because he only cares for willing service; he would not weaken moral responsibility, and would only have that sway which is deepest and widest, because truest. His is not the power of a tyrant who is repressing by force the aspirations of his people, but the influence of a father who bids his child do something which he is free to leave undone, though he is confident the child, for love"s sake, will do more than he says.
3. He reigns for the welfare of his people. Note the association of "feed" and "rule" in Scripture. David had training for the exercise of royal power, and at the same time saw a type of it, in his care for the sheep at Bethlehem. Show how Christ used the figure of the shepherd to denote his work and sacrifice. Contrast his reign and its issues with that of many an earthly monarch.
III WHO ARE THE SUBJECTS OF HIS SWAY? Not always those whom we should expect. Not the scribes, with their knowledge and preparation and responsibility as religious leaders. Not the Jewish people, who did not find their expectations fulfilled in the Babe of Bethlehem, the Lad of Nazareth, the Prophet of Galilee. "He came unto his own, and his own received him not." Who are the "Israel" now heirs of the promises? The men who have come from a far country like the Magians, because they seek holiness and truth; the women like Mary, whose hearts are big with hope of "sweeter manners, purer laws;" the children who pray with all their hearts, "Thy kingdom come;" the busy men like Joseph, who are struggling with temptation, and wanting help and hope outside themselves; the sinful and outcasts, who find rest at Jesus" feet, etc. These are the heirs of Jacob, who at Bethel gained his name "Israel;" for they see in Christ the ladder that reaches heaven, though its foot rests on earth; they pledge themselves to serve him, and in agonizing prayer say, "I will not let thee go, except thou bless me.
CONCLUSION. May we have given to us of God some thought which shall be to us what the star in the East was to the Wise Men, that we may say, "Where is he who is born to be King? for we have seen his star... and have come to worship him"! A.R.
Christ.
"But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be Ruler in Israel; whose goings forth have been from of old, from everlasting." For the sake of continuity we here transfer thoughts on this passage which have appeared before. Our subject is Christ, and the text leads us to consider
I HIS BIRTH AS THE SON OF MAN. Two remarks are suggested here.
1. He was born in obscurity. "But thou, Bethlehem," etc. Bethlehem Ephratah, where Jacob says, "Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come into Ephrath:... the same is Bethlehem", (Gen_48:7) or Bethlehem-Judah, so called to distinguish it from Bethlehem in Zebulon. It is a few miles southwest of Jerusalem Bethlehem means "the House of bread;" Ephrath 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, etc. It was insignificant in size and population, so that in Jos_15:21 it is not enumerated among the cities of Judah; nor in the list in Neh_11:25. Under Rehoboam it became a city. (2Ch_11:6) He built even Bethlehem. The scribes quotation of Micah, in answer to Herod"s inquiry prompted by the Wise Men of the East, who asked, "Where is he that is born King of the Jews?", (Mat_2:6) seems to contradict Micah, thou art not the least, but the contradiction is only seeming. What is meant in Matthew is that though "thou art least in worldly importance, thou art morally greatest, inasmuch as thou art the birthplace of the Messiah." Why was this Illustrious One thus born in such obscurity? He had what no other man ever had the power of selecting his own parentage and birthplace. He might have been born of royalty and nursed in a palace. No doubt there was the highest reason for this. It was a protest to the ages against the popular and influential opinion that human dignity consists in birth and ancestral distinctions.
2. He was born according to Divine plan. "Out of thee shall he come forth unto me." Unto whom? Jehovah. The fact of his birth, the scene of his birth, the object of his birth, were all according to a Divine plan. "He shall be called Great, and... the Son of the Highest." "Behold my Servant, whom I upheld, mine Elect, in whom my soul delighteth." "He shall come forth unto me
a. according to my will;
b. to do my will.
3. He was born to an empire. "To be Ruler in Israel." He is the Prince of Peace, on whose shoulder the government is laid. He is a Ruler. Not a temporal ruler; temporal rule is but a shadow. He is to rule thought, intelligence, soul. He is the greatest king who governs mind; and no one has obtained such a government over mind as he who, eighteen centuries ago, "came forth out of Bethlehem Ephratah." His kingdom is increasing every day. "Gird thy sword upon thy thigh, O most mighty," etc. Speed the time when the "kingdoms of this world shall become the kingdoms of our Lord and of his Christ," etc.
II HIS HISTORY AS THE SON OF GOD. "Whose goings forth have been from of old, from everlasting," or, as Delitzsch says, "whose goings forth are from olden time, from the days of eternity." Micah does not announce here the eternal generation of the Son from the Father, or of the Loges from God, the generatio Filii aeterna, as the earlier orthodox commentators suppose. Eternal generation, humanly speaking, is a theological fiction, a philosophical absurdity. He who was before all time. "I was set up from everlasting;" "In the beginning was the Word;" "He was foreordained before the foundation of the world, but was manifested in these last times;" "Glorify thou me with thine own self, with the glory which I had with thee; Whose goings forth have been of old, from everlasting." "Goings forth!" What for? To furnish immensity with innumerable worlds, and to people them with sentient and intelligent beings, to participate in the infinite bountihood of God. As the Son of God, he never has had a beginning and has always been active. "The Father worketh hitherto, and I work." His activity explains the origin and phenomena of the universe. "By him were all things created." "Oh, who can strive To comprehend the vast, the awful truth Of the eternity that hath gone by, And not recoil from the dismaying sense Of human impotence? The life of man Is summed in birthdays and in sepulchres; But the eternal God hath no beginning; He hath no end. Time had been with him Foreverlasting, ere the Doedal world Rose from the gulf in loveliness. Like him It knew no source; like him "twas uncreate. What is it, then? The past eternity! 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 vv2, 4, 5, 7, 10 But thou, Bethlehem Ephratah, though thou be little among…
Mic_5:2
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah
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Bethlehem and its Babe
The Jews regarded this text as a prophecy of Messiahs birthplace.
Micah, though a prophet of Divine wrath, is also a prophet of Divine promise. Next to Isaiah, he is richest in Messianic prediction.
I. Concerning Bethlehem. Micah is noted for his rapid transitions from one topic to another--from threats to promises. The prophet addresses the village by both its names, Bethlehem Ephratah. The patriarchal name Ephratah means fruitfulness. It was one of the most fertile parts of Palestine, and its natural fruitfulness was a prophecy of its spiritual fruitfulness. Bethlehem means the house of bread, and points to its specific form of fertility, its rich corn land. The prophet marks with wonder its insignificance. It was too remote ever to become a place of importance.
II. Concerning christ. We cannot select our birthplace and circumstances, but Christ could. The Saviour came to teach humility, and to reverse the maxims of the world. Bethlehem was the city of David, and Christ was to be of the seed of David. We have also the description of Christs office. Ruler in Israel. He came to found a kingdom. The description of Christs person, the eternity of God the Son, is also contained in the text.
III. Lessons.
1. We are taught the grace of lowliness.
2. The name house of bread reminds us of the great Sacrament.
3. The prophetic description helps us to realise the two natures in one Divine Person.
4. Obedience to our King is the way to reach up to the higher mystery of His timeless generation (Joh_7:17). (The Thinker.)
The littleness of Bethlehem, and the greatness of Christ
Bethlehem cannot account for Jesus. Do mangers bring forth Messiahs? Things bring forth after their kind. It is true that genius often arises from lowliest station, and the great human powers seem to make way for themselves through narrowest surroundings.
1. Consider the meaning of this fact, that from the lowliest of peasants sprang the soul that has swayed the mightiest intellects of the world. The moving powers of the eighteen centuries have been themselves moved by Jesus Christ.
2. That out of the most materialistic of religions came the most spiritual of teachers. Judaism clung with almost ferocious tenacity to external signs and symbols.
3. That out of the narrowest of races came the most universal of teachers. The characteristic of Judaism, ancient and modern, is its refusal to recognise the universal element in religion or in humanity.
4. That out of an age which exalted power as supreme, came One who exalted love as supreme in God and in man. The symbol of Rome was the rapacious, unwearied eagle. Military virtues were supreme. The Jews wanted a conquering general as Messiah. Out of such environment and atmosphere came One who exalted the feminine virtues, and proclaimed that the meek should inherit the earth. And as Bethlehem could not produce Christ, it could not confine Christ. (W. H. P. Faunce.)
Prophecy of the Nativity
One great use of prophecy is to give authority and weight to the doctrines delivered by the prophet. In order that the evidence arising from prophecy may be perfectly convincing, it seems necessary that the meaning of the prediction should be somewhat obscure at first; otherwise the friends and followers of the prophet might perhaps find means to bring about a fulfilment of it; or his opposers might, in some cases, prevent its accomplishment. It must, however, be sufficiently precise to verify the event when it comes to pass. However obscure and mysterious, a prophets words could not fail to be striking and interesting. The text pro vides an excellent specimen of prophetic methods. Suppose you had never heard of any event which could be regarded as a fulfilment of Micahs prediction, in what light would it appear to you? However perplexing, there is one thing you would understand. A town is distinctly referred to. There the Person foretold by Micah was born seven hundred years later.
I. The human birth of Jesus. It is a human birth that is foretold. The place where David was born was to be the birthplace of a second David, the Saviour of the world. Observe how singularly the prediction was fulfilled, without the least suspicion of human contrivance, merely by Gods secret overruling providence.
II. The eternal Godhead of Christ. Whose goings forth have been from everlasting. To those who first heard this language, how strange it would appear! Something more than human is here described. Words like these are never applied to any creature; but to God the Creator they are frequently applied. The language of Micah gives the twofold character of the Messiah.
III. His mediatorial dignity. He is--
1. Our Ruler.
2. Our Restorer.
3. Our Shepherd.
His administration of all these offices shall one day be universal. (J. Jowett.)
Christ
I. His birth as the Son of Man.
1. He was born in obscurity. As a protest to the ages against the popular and influential opinion that human dignity consists in birth and ancestral distinctions.
2. He was born according to Divine plan. Out of thee shall He come forth unto Me. Who? Jehovah. The fact of His birth, the scene of His birth, the object of His birth, were all according to a Divine plan. He shall come forth unto Me.
(1) According to My will.
(2) To do My will.
3. He was born to an empire. To be Ruler in Israel. He is the Prince of Peace on whose shoulder the government is laid. He is a Ruler. Not a temporal ruler, temporal rule is but a shadow. He is to rule thought, intelligence, soul. He is the greatest king who governs mind; and no one has obtained such a government over mind as He who, eighteen centuries ago, came forth out of Bethlehem Ephratah. His kingdom is increasing every day.
II. His history as the Son of God. Whose goings forth have been from of old, from everlasting, or, as Delitzsch says, Whose goings forth are from olden time, from the days of eternity. (Homilist.)
Of the Nativity
There is no applying this verse to any but to Christ.
I. The place of His birth. Bethlehem; spoken of as little, and Ephrata fruitful. There were two Bethlehems. One in the tribe of Zebulon. It was a sorry poor village.
II. The Person that cometh from this place.
III. Of both His natures. As Man from Bethlehem; as God from everlasting.
IV. His office. Go before us, and be our Guide. He not only leads, He feeds. (Launcelot Andrewes, D. D.)
The King of Zion
I. The promised Messiah in His true nature. A Man. Come out of Bethlehem. He was born there. More than man. The prophet speaks of a twofold going forth, of Bethlehem, and from everlasting. True God as well as true Man.
II. Jesus in His character as Ruler. What are regal acts? The exercise of legislative and judicial authority. The legislative consists in making and repealing laws. The judicial in executing or applying laws.
III. Jesus in His character as Shepherd. Who are His sheep? First the Jews, then the Gentiles. As a shepherd His care is constant--He changes not. It is tender and discriminating care. It is effectual. He gives us life. (J. Summerfield, A. M.)
Christs birthplace
This passage has always been regarded as one of the clearest and most striking of the ancient prophecies of the Messiah. The gradations in the revelations of Christ have always awakened the attention of Bible readers. First, we have the old word in Eden from the lips of the Lord God to the serpent about his seed and the seed of Eve: It shall bruise thy head, and thou shalt bruise his heel. Out of which dim Messianic germ grows the whole wonderful mediatorial history, its conflicts, its alterations, its reversals, and its eternal triumph in the endless overthrow of its great adversary. Then, about 1600 years later, the Shemitic division of the human race is indicated as the favoured one, rather than Japhet or Ham. By and by Abraham was selected from the sons of Shem to be the head of the Hebrew race, from whom the Redeemer should come. Two hundred years later Jacob, on his dying bed, points out the particular tribe of Israel from whom the Shiloh or Prince of Peace shall be born. No further revelation was then made for about seven hundred years, when the house of David, of the tribe of Judah, was declared to be the favoured family, and about three hundred years after that, in the days of Hezekiah, the prophet Micah reveals the place where Messiah shall be born. This was all that was known for the next seven hundred years, but every intelligent Jew knew that the coming Messiah was to be the Son of David, and was to be born in Bethlehem of Judah. Thou Bethlehem Ephratah, though thou be little among the thousands of Judah. So unimportant was Bethlehem in the old times, that Joshua in his enumeration of the cities and villages of Judah gives it no mention: Rehoboam made it a sort of outlying fortress to Jerusalem, and the Philistines at one time had a garrison there, the place being a strong natural position. But it never grew to size, or became of any national importance, except for its associations. Although the birthplace of David, the great king, yet it never rose above the grade of an obscure Jewish village. In the list of Judean villages which Nehemiah gives after the Captivity it is not named, and in the New Testament, after the birth of Jesus and in that connection, its name never once occurs. So little was Bethlehem Ephratah. And it did not seem destined to any more commanding place in history when, in later times, a plain-looking couple drew near the village, a young wife and her husband, travelling on foot, because very poor, although both of the lineage of David. For not only was Bethlehem little, but the exceeding low condition to which the family of the great king had sunk appears from the fact that Joseph and Mary, who could trace their pedigree up to David through a long line of kings, were thus poor, and received no sort of recognition in the crowded village. But Bethlehem Ephratah was now to be immortalised indeed. Athens, Ephesus, Alexandria, Rome, all were extant, some of them at the very pinnacle of their glory, but the glory of Bethlehem was henceforth to surpass them all. You will mark here the words unto Me. The birth of Christ was an event whose relations were chiefly Godward. Christs coming to the earth is inconceivably the greatest of all events to us; but, after all, God the Father, and the eternal glory of the Godhead, are concerned in it in a way we cannot now fully understand, but of which the Scriptures give us distinct intimations. It would be quite in accordance with the choice of little Bethlehem as the birth place of the Divine Lord, and the passing by of the great places of the world, if God should have chosen our small earth, this little globe, to be the scene of the wondrous Incarnation, passing by those far mightier worlds in space whose magnitude dwarfs into insignificance this minute planet; here, in a world whose absence would hardly be missed from the vast system, to enact scenes of unparalleled importance to all worlds, illustrating all the principles of the Divine government and the most precious attributes of the Divine Nature. The word Ruler is suggestive. The usual Old Testament idea of Christ is that of the head of a kingdom or dynasty. The representations of Isaiah, chapter 53, and of the prophet Zechariah, are exceptions to the general Old Testament thought of the Messiah. Elsewhere it, is the Shiloh or Prince, the King in Zion, the son of David enthroned--He upon whose shoulders has been laid the government, who is to reign over the house of Jacob forever, and to whose kingdom there is to be no end. The connection of these last words with the former words of the prophecy are wonderfully instructive; He shall come forth out of thee, little Bethlehem, and the words, He whose goings forth have been from of old, from everlasting. Have they not great suggestions of the nature of the coming Messiah? Does the Old Testament know nothing of the mystery and the miracle of the Saviours birth, of the human and the divine, of the advent in time and the glory with the Father before the makest the outgoings of the morning and evening to rejoice. It is used to denote that which proceeds out from any one, as speech or language. Deu_8:3, By every word that proceedeth out of the mouth of God doth man live. Thus it comes to have the meaning of origin, descent, an outgoing of existence, which is its import in our text The old divines declare it to be a proof text of the doctrine of the eternal generation of the Second Person of the Trinity. Without feeling called on to adopt that phrase, yet I fully agree with one of them who says, We have here Christs existence from eternity; the phrase, His goings forth have been from of old, from everlasting, is so signal a description of Christs eternal generation, or His going forth as the Son of God begotten of the Father before all worlds, that this prophecy must belong only to Him, and could never, be verified of any other. We embrace the mysterious truth of Christs humanity and divinity as herein declared; one of the clearest prophecies of this sublime foundation doctrine of the Scriptures which they anywhere contain. With what greatness does this invest the birth of the Babe of Bethlehem! If He had indeed come to little Bethlehem, whose goings forth were from everlasting, then all the miracles He performed were the simplest outstretching of His hand; the obedience to Him of demons, of nature, of death, were mere matters of course; the attendant angels, the awaiting legions ready at His call, were but the renewed services of cherubim and seraphim who had of old listened to His commands standing round His heavenly throne. There is not time even to glance at the triumphs which this birth in Bethlehem has already won. How it has given the era to all human history, guided the life of nations, subjected the intellects of the greatest of men, moulded the sentiments of civilised society, yea, made true society a possibility; rescued women and the family from degradation, uplifted the poor, guarded the rights of the weak; won the deep, unquenchable love of millions upon millions of true human hearts; stood by the martyrs rack, walked with him in the furnace; put the arms of support beneath dying pillows, and uplifted to the eternal hills the successive generations of the believing children of God. All these things have been done through that birth in Bethlehem Ephratah. There can be no greater things in kind, but there are yet to be greater in the extent of the victory. (R. Aikman, D. D.)
Advent
The thought of the prophet is, that God is about to restore the monarchy in Israel by a return to its original starting point, the ancestral house and home of David, and to restore it in surpassing greatness and power. As in the days of Sauls apostasy and the kingdoms peril, He had taken from thence a man to sit upon the throne, so again when wickedness with its long train of miseries had brought the nation low, a Deliverer was to come forth from the place that had given David to Israel. The prophet had asked (Mic_4:9) as he beheld the desolation of his country, Is there no king in thee? And here the answer is given. Isaiah and Micah were contemporaries. The former was the prophet of the city, the latter of the country. The power and wealth of the kingdoms had become centralised in the two cities, Samaria and Jerusalem. The condition of the country was like France in the years before the Revolution, when Paris was France, and the provinces were despised and oppressed; pillaged to feed the luxuries and vices of the metropolis; It was joy to the rural prophet to know that God would pass by the pomp and pride of the city, and bring forth the king from a place that was little among the thousands of Judah. A parallel is plainly instituted between what God had once done in Israels history and what He is about to do. Bethlehem, that had already furnished one king, the typical king, should furnish yet another. The scene of Christs advent, its significance concerning Himself.
1. It declared His advent to be the advent of a King. Bethlehem was identified in every mind With the throne of Israel, with the royal house of David. Insignificant in itself, it was famous through its association with Israels great king. The kingly idea was enshrined in Bethlehem. It is a prediction of His royalty.
2. It declared His advent to be not according to human ideas and expectations. It was a surprise to Samuel when he was sent to Bethlehem to anoint the son of Jesse, and his surprise deepened as the stalwart elder brethren were rejected. The wise men from the East came to Jerusalem, naturally expecting to find the new king in the great city. But they found him not at Jerusalem, but at Bethlehem. He is to be a King after Gods mind, and not according to human thought. His royalty is to be the royalty of His own nature, and not of earthly circumstance and rank.
3. It declared the character of His kingly rule. He chose David also His servant, and took him from the sheepfolds. He brought him to feed Jacob His people, and Israel His inheritance. It intimated that his shepherd life was the preparation and the pattern of his kingly life, that as a shepherd with his flock so was the king over his people; ruling them for their good, defending them from their enemies, risking his life for them, carrying into the affairs of his kingdom the spirit of a shepherd with his sheep. In like manner when we hear that another King is to rise from Bethlehem we conclude that His rule will be of the same kind. He too will be a Shepherd King, ruling not by force but by gentleness, seeking not His own gain but the good of His people, caring for the weak, recovering the lost.
4. It declared that His advent was demanded by the condition of others, by the need, the misery of those to whom He came. Men have sought sovereignty at the bidding of their own ambition. The Bethlehem King was called to it by God Himself, called to it by the national crisis, by the misery of the people, the degradation of the land. The prophet sees everywhere anarchy and confusion, oppression and wrong, weakness and suffering. The advent of Christ is the advent of a King whose presence is demanded by the need and misery of men. He does not come to set up a kingdom for Himself, that is, for personal ends. He comes into the world because the world cannot do without Him.
5. The unprecedented greatness of the future King, whose goings forth have been from of old, from everlasting. Coming into the world centuries after David had fallen on sleep, He is yet before David. He is Davids Lord as well as Davids Son. His advent is the manifestation of One whose nature knows neither youth nor age, whose sovereignty has no beginning and no end. From of old, from everlasting. The scene of His advent teaches chiefly the greatness of His condescension and humiliation. He whose goings forth have been from of old, from everlasting, links Himself with time, enters into human history, associates Himself with earthly places. (W. Perkins.)
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 vv5, 7, 8, 10 Mic_5:5. Man] Heb. this, emphatic (Gen_5:29); the cause or…
CRITICAL NOTES.
Mic_5:5. Man] Heb. this, emphatic (Gen_5:29); the cause or author of peace between God and man (Zec_9:10; Eph_2:14; Eph_2:17; Col_1:20). Seven and eight] Numbers complete, victorious, and contrasted with the enemy (Job_5:19; Pro_6:16). Prin.] Shepherds equivalent to princes or rulers (Jer_6:3; Nah_3:18).
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Mic_5:6. Entrances] The borders where garrisons and its chief strength lie (2Ki_3:21). Waste] Lit. eat up; the metaphor of shepherds (Num_22:4). Sword] With her own naked swords (Psa_55:21). He] Messiah.
HOMILETICS
THE PEACEFUL RULE OF CHRIST.—Mic_5:5-6
This one just mentioned will bring peace within his kingdom, and bestow means sufficient to secure it when given. Literally and spiritually this promise belongs to the whole Church, and indicates the peaceful reign of Christ over men,
I. He will give peace to His people. Peace to the individual and to the Church is the gift of God.
1. Peace in his own person. “This man shall be the peace.” The soul is dissatisfied and restless; filled with fear, anxiety, and a sense of guilt. The inner life of men is a prayer for peace. Everything points to God as the only sufficient satisfaction. Christ reconciles to God, gives peace with God, and peace with conscience. He is “the Prince of peace, and sends peace on earth” where all is strife. He “came and preached peace to you who were far off, and to them that were nigh.”
2. Peace by his own agencies. “Then shall he raise up seven shepherds,” &c. Whatever number this may signify, the soldiers of Christ in themselves are weaker than the armies of the world. But the feeblest become heroes in Christ to conquer the enemy and secure the Church. Valiant achievements have been made by the shepherds and princes of the Church. God requires not numbers nor prowess. His instrumentalities are feeble and more than enough. Grace is stronger than sin. God is mightier than man. The weapons of our warfare are “not carnal, but mighty through God to the pulling down of strongholds.”
II. He will defend the peace which He has given to His people. The Church is in danger, the peace of the Christian is often disturbed, and “in the world ye shall have tribulation.” But this man gives and secures peace to the individual, the Church, and the country.
1. He delivers from the enemy. “Asshur is a type of the nations of the world by which the people of the Lord are attacked, because in the time of the prophet this power was the imperial power by which Israel was endangered.” Nimrod was the founder of the empire, Gen_10:9, and indicates the hostility of this power. Notice—
(1) The imminent danger. The enemy treads within the borders—prevails in the land, and enters their palaces. Sennacherib’s army entered Judah, took defenced cities, and besieged Jerusalem itself, Isa_36:1; Isa_37:3.
(2) The complete deliverance. Asshur was driven back, confined, and wasted in his own territory with the sword. He was defeated and crushed at his own gates.
2. He defends from the enemy. When defeated once the attack is often renewed. But the Church will carry the battle into the dominions of sin and Satan. Those who try to waste her shall be foiled and wasted themselves. “Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field.”
OUR PEACE IN TROUBLE.—Mic_5:5
The Messiah is here intended. The word man, in Italics, is not in the original. The translators should rather have put in the word Ruler or Shepherd. But if he himself be understood, it is all the same, whatever be the supplement. The Assyrian is used metaphorically, for some enemy. It is common for sacred writers to express any significant adversary by the name of Egypt, Assyria, or Babylon; for these powers distinguished themselves by their hatred, oppression, and enslaving of the Jews. We may include everything that annoys and alarms, that would injure and destroy. Be the case what it may, he is our relief. He does not exempt us from conflict, but affords help, comfort, and deliverance. Enemies assail, but he keeps our minds stayed upon him in perfect peace. Let us think of several Assyrians, and see how he is our peace, when they invade and would swallow us up. Does the broken law of God threaten us? A man has nothing to fear from the law when perfectly kept. The curse enters through every breach of transgression. Who is not therefore exposed? The commandment coming—sin reviving—hope dying—and nothing expected but a certain fearful looking for of judgment! But he is our peace, who died for our sins and rose again for our justification. Does our adversary the Devil terrify? When you think of his wiles and strength, and consider yourself, you are filled with despair. You are no more than a worm to a mountain. The promise is, “Fear not, thou worm Jacob; for thou shalt thresh the mountains, and beat them small as dust.” In the Lord you have righteousness and strength. In all these things you are more than conquerors, through him that loved you. Do we complain of the sin that dwelleth in us? A Christian must feel and ought to feel it, and be deeply humbled. “O wretched man that I am!” &c. But where does he find relief? “I thank God, through Jesus Christ our Lord.” He has begun and will finish the good work in me. My sanctification will be as complete as my justification now is. He is not only able to keep me from falling, but to present me faultless. Do we consider the troubles of life? In the world ye shall have tribulation, but in me ye shall have peace. “As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.” Modern Christians may not be called to suffer persecution as the disciples did; but they may be subjects of the same personal and relative trials, which require the same support and solace: they equally belong to him, and are never dearer to his heart than in the hour of affliction. He will not leave them comfortless. But death! Death is called the king of terrors. Where would be the triumph of faith if we did not feel its approach? But it is possible to rise above this enemy. We know it from Scripture and observation. Whence comes the victory? There is only one relief when this Assyrian comes—to see Him that has “abolished death.” The enemy is not only disarmed by him but turned into a friend—the curse converted into a blessing. To die is gain. “Yea, though I walk through the valley of the shadow of death,” &c. From Jay.
HOMILETIC HINTS AND SUGGESTIONS
Mic_5:5. This Man. 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 with Satan [Lange].
Mic_5:6. Seven shepherds. Feeble instrumentality. Contrasted with the powers of evil. Its work. Its strength. Its exploits. In the Church of God the work of pastoral teaching is always a work of warfare against error. In the escutcheon of the Church the sword is joined with the crook. Cf. Psa_149:6-9 [Wordsworth]. The more widely the Gospel spreads itself among the nations of the world, the more bitter will be the spirit of unbelief and ungodliness [Keil].
Princes of men. Victorious army of believers and preachers [Wordsworth].
Shall waste. Note, says one, those that threaten ruin to the Church of God hasten ruin to themselves; and their destruction is the Church’s salvation.
ILLUSTRATIONS TO CHAPTER 5
Mic_5:5-6. Peace. How like a paradise the world would be, flourishing in joy and rest, if men would cheerfully conspire in affection, and hopefully contribute to each other’s content. Holy Scripture itself in that one term of “peace” most usually comprehends all joy and. contents, all felicity and prosperity; so that the heavenly consort of angels, when they agree most highly to bless and to wish the greatest happiness to mankind, could not better express their sense than by saying, “Be on earth peace, and good-will among men” [I. Barrow].
“Peace hath her victories
Not less renowned than war.”—[Milton.]
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.
C. I. Scofield 1917 · Public Domain On vv2, 3, 7 Cf. Isa 7:13; Isa 7:14; Isa 9:6; Isa 9:7.…
everlasting
Cf. Isa 7:13; Isa 7:14; Isa 9:6; Isa 9:7. The "child" was born in Bethlehem, but the "Son" was "from everlasting."
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv2, 4, 6, 8, 10, 12 But you, Bethlehem Ephrathah
But you, Bethlehem Ephrathah
Yahweh speaks to the people of Judah, and especially to the people of Bethlehem, as if he were speaking to the town of Bethlehem itself. (See: Apostrophe)
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Ephrathah
This is either the name of the area in which Bethlehem was situated or it is just another name for Bethlehem or it distinguishes this Bethlehem from another. Bethlehem is about six miles south of Jerusalem. It was the hometown of King David. Translators may add this footnote: "The name 'Ephrathah' means 'to be fruitful.'" (See: How to Translate Names)
even though you are small among the clans of Judah, out of you one will come
"even though other clans in Judah have more people in them, it is one of your people who will come"
will come to me
Here "me" refers to Yahweh.
whose beginning is from ancient times, from everlasting
This refers to the ruler descending from the ancient family of King David. The phrases "from ancient times" and "from everlasting" mean basically the same thing and emphasize how old this family line is. (See: Doublet)
Therefore
"Because what I have just said is true" or "Because this ruler will come later"
will give them up
will abandon the people of Israel
until the time when she who is in labor bears a child
This refers to the time when the ruler is born, a limited time.
the rest of his brothers
"the rest of the ruler's fellow Israelites," who are in exile
translationWords
Bethlehem
clan
Judah
rule
Israel
eternity
God
labor pains
children
brother
people of God
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 vv2, 4, 5, 6, 7, 8, 10, 13 5:2 Ephrathah was the ancient name of Bethlehem (Gen…
5:2 Ephrathah was the ancient name of Bethlehem (Gen 35:16; Ruth 4:11), David’s birthplace. In the future, an even more significant ruler than David would arise from there (Matt 2:5-6; John 7:42). The future king’s activities would stretch from the distant past (Hebrew qedem; cp. Deut 33:27; Prov 8:22-23; Isa 37:26) into a still future time, suggesting a divine-human being.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.