Mic 5:1-15.
THE
CALAMITIES
WHICH
PRECEDE
MESSIAH'S
ADVENT.
HIS
KINGDOM,
CONQUEST OF
JACOB'S
FOES, AND
BLESSING UPON
HIS
PEOPLE.
1. gather thyself in troops--that is, thou shalt do so, to resist the
enemy. Lest the faithful should fall into carnal security because of the
previous promises, he reminds them of the calamities which are to
precede the prosperity.
daughter of troops--Jerusalem is so called on account of her numerous
troops. he hath laid siege--the enemy hath.
they shall smite the judge of Israel with a rod upon the
cheek--the greatest of insults to an Oriental. Zedekiah, the judge
(or king,Am 2:3)
of Israel, was loaded with insults by the Chaldeans; so also the other
princes and judges
(La 3:30).
HENGSTENBERG thinks the expression, "the judge,"
marks a time when no king of the house of David reigned. The smiting on
the cheek of other judges of Israel was a type of the same indignity
offered to Him who nevertheless is the Judge, not only of Israel, but
also of the world, and who is "from everlasting"
(Mic 5:2;
Isa 50:6;
Mt 26:67; 27:30).
2. Beth-lehem Ephratah--
(Ge 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
Ne 11:25,
&c. Under Rehoboam it became a city:
2Ch 11:6,
"He built Beth-lehem."
Mt 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
(Jud 6:15;
Joh 1:46;
1Co 1:27, 28).
The low state of David's line when Messiah was born is also implied
here.
thousands--Each tribe was divided into clans or
"thousands" (each thousand containing a thousand families), which had
their several heads or "princes"; hence in
Mt 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"
(Ex 18:25;
compare
1Sa 10:19).
unto me--unto God the Father
(Lu 1:32):
to fulfil all the Father's will and purpose from eternity. So the Son
declares
(Ps 2:7; 40:7, 8;
Joh 4:34);
and the Father confirms it
(Mt 3:17; 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"
(Ge 49:10;
Isa 9:6).
In
2Sa 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
Ps 90:2;
Pr 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
(Ge 3:15).
Then the Shemitic division of mankind is declared as the quarter in
which He was to be looked for
(Ge 9:26, 27);
then it grows clearer, defining the race and nation whence the
Deliverer should come, namely, the seed of Abraham, the Jews
(Ge 12:3);
then the particular tribe, Judah
(Ge 49:10);
then the family, that of David
(Ps 89:19, 20);
then the very town of His birth, here. And as His coming drew nigh, the
very parentage
(Mt 1:1-17;
Lu 1:26-35; 2:1-7);
and then all the scattered rays of prophecy concentrate in Jesus, as
their focus
(Heb 1:1, 2).
3. "Therefore (because of His settled plan) will God
give up to their foes His people Israel, until," &c.
she which travaileth hath brought forth--namely, "the virgin" mother,
mentioned by Micah's contemporary,
Isa 7:14.
Zion "in travail"
(Mic 4:9, 10)
answers to the virgin in travail of Messiah. Israel's
deliverance from her long travail-pains of sorrow will synchronize with
the appearance o� Messiah as her Redeemer
(Ro 11:26)
in the last days, as the Church's spiritual deliverance synchronized
with the virgin's giving birth to Him at His first advent. The ancient
Church's travail-like waiting for Messiah is represented by
the virgin's travail. Hence, both may be meant. It cannot
be restricted to the Virgin Mary: for Israel is still "given
up," though Messiah has been "brought forth" almost two thousand years
ago. But the Church's throes are included, which are only to be ended
when Christ, having been preached for a witness to all nations, shall
at last appear as the Deliverer of Jacob, and when the times of the
Gentiles shall be fulfilled, and Israel as a nation shall be born in a
day
(Isa 66:7-11;
Lu 21:24;
Re 12:1, 2, 4;
compare
Ro 8:22).
the remnant of his brethren shall return unto the children of Israel--(Compare
Mic 4:7).
The remainder of the Israelites dispersed in foreign lands shall return
to join their countrymen in Canaan. The Hebrew for "unto" is,
literally, "upon," implying superaddition to those already
gathered.
4. he shall stand--that is, persevere: implying the endurance of
His kingdom [CALVIN]. Rather, His sedulous care
and pastoral circumspection, as a shepherd stands erect to
survey and guard His flock on every side
(Isa 61:5)
[MAURER].
feed--that is, rule: as the Greek word similarly in
Mt 2:6,
Margin, means both "feed" and "rule"
(Isa 40:11; 49:10;
Eze 34:23;
compare
2Sa 5:2; 7:8).
in the majesty of the name of the Lord--possessing the majesty of all
Jehovah's revealed attributes ("name")
(Isa 11:2;
Php 2:6, 9;
Heb 2:7-9).
his God--God is "His God" in a oneness of relation distinct from
the sense in which God is our God
(Joh 20:17).
they shall abide--the Israelites ("they," namely, the
returning remnant and the "children of Israel previously in Canaan)
shall dwell in permanent security and prosperity
(Mic 4:4;
Isa 14:30).
unto the ends of the earth--
(Mic 4:1;
Ps 72:8;
Zec 9:10).
5. this man--in Hebrew simply "This." The One just mentioned; He
and He alone. Emphatical for Messiah (compare
Ge 5:29).
the peace--the fountainhead of peace between God and man, between
Israel and Israel's justly offended God
(Ge 49:10;
Isa 9:6;
Eph 2:14, 17;
Col 1:20),
and, as the consequence, the fountain of "peace on earth," where
heretofore all is strife
(Mic 4:3;
Ho 2:18;
Zec 9:10;
Lu 2:14).
the Assyrian--Being Israel's most powerful foe at that time, Assyria
is made the representative of all the foes of Israel in all ages, who
shall receive their final destruction at Messiah's appearing
(Eze 38:1-23).
seven shepherds, and eight--"Seven" expresses perfection; "seven and
eight" is an idiom for a full and sufficient number
(Job 5:19;
Pr 6:16;
Ec 11:2).
principal men--literally, "anointed (humble) men"
(Ps 62:9),
such as the apostles were. Their anointing, or consecration and
qualification to office, was by the Holy Spirit [CALVIN]
(1Jo 2:20, 27).
"Princes" also were anointed, and they are mentioned as under Messiah
(Isa 32:1).
English Version therefore gives the probable sense.
6. waste--literally, "eat up": following up the metaphor of "shepherds"
(compare
Nu 22:4;
Jer 6:3).
land of Nimrod--Babylon
(Mic 4:10;
Ge 10:10);
or, including Assyria also, to which he extended his borders
(Ge 10:11).
in the entrances--the passes into Assyria
(2Ki 3:21).
The Margin and JEROME, misled by a needless
attention to the parallelism, "with the sword," translate, "with her
own naked swords"; as in
Ps 55:21
the Hebrew is translated. But "in the entrances" of Assyria,
answers to, "within our borders." As the Assyrians invade our
borders, so shall their own borders or "entrances" be
invaded.
he . . . he--Messiah shall deliver us, when the Assyrian shall
come.
7. remnant of Jacob--already mentioned in
Mic 5:3.
It in comparative smallness stands in antithesis to the "many people."
Though Israel be but a remnant amidst many nations after her
restoration, yet she shall exercise the same blessed influence in
quickening them spiritually that the small imperceptible dew exercises
in refreshing the grass
(De 32:2;
Ps 72:6; 110:3).
The influence of the Jews restored from Babylon in making many Gentile
proselytes is an earnest of a larger similar effect hereafter
(Isa 66:19;
Zec 8:13).
from the Lord--Israel's restoration and the consequent conversion of
the Gentiles are solely of grace.
tarrieth not for man--entirely God's work, as independent of human
contrivance as the dew and rains that fertilize the soil.
8. as a lion--In
Mic 5:7
Israel's benignant influence on the nations is described; but here her
vengeance on the godless hosts who assail her
(Isa 66:15, 16, 19, 24;
Zec 12:3, 6, 8, 9; 14:17, 18).
Judah will be "as as lion," not in respect to its cruelty, but in its
power of striking terror into all opponents. Under the Maccabees, the
Jews acquired Idumea, Samaria, and parts of the territory of Ammon and
Moab [GROTIUS]. But this was only the earnest of
their future glory on their coming restoration.
9. Thine hand shall be lifted up--In
Isa 26:11
it is Jehovah's hand that is lifted up; here Israel's as
Mic 5:8
implies, just as "Zion" is addressed and directed to "beat in pieces
many people"
(Mic 4:13;
compare
Isa 54:15, 17).
For Israel's foes are Jehovah's foes. When her hand is said to be
lifted up, it is Jehovah's hand that strikes the foe by her (compare
Ex 13:9,
with Ex 14:8).
10. cut off thy horses . . . chariots--namely, those
used for the purposes of war. Israel had been forbidden the use of
cavalry, or to go to Egypt for horses
(De 17:16),
lest they should trust in worldly forces, rather than in God
(Ps 20:7).
Solomon had disregarded this command
(1Ki 10:26, 28).
Hereafter, saith God, I will remove these impediments to the free
course of My grace: horses, chariots, &c., on which ye trust. The
Church will never be safe, till she is stripped of all creature trusts,
and rests on Jehovah alone [CALVIN]. The universal
peace given by God shall cause warlike instruments to be needless. He
will cut them off from Israel
(Zec 9:10);
as she will cut them off from Babylon, the representative of the
nations
(Jer 50:37; 51:21).
11. cut off . . . cities . . .
strongholds--such as are fortified for war. In that time of peace,
men shall live in unwalled villages
(Eze 38:11;
compare
Jer 23:6; 49:31;
Zec 2:8).
12. witchcrafts out of thine hand--that is, which thou now usest.
14. groves . . . cities--The "groves" are the idolatrous symbol of
Astarte
(De 16:21;
2Ki 21:7).
"Cities" being parallel to "groves," must mean cities in or near which
such idolatrous groves existed. Compare "city of the house of Baal"
(2Ki 10:25),
that is, a portion of the city sacred to Baal.
15. vengeance . . . such as they have not heard--or, as the
Hebrew order favors, "the nations that have not hearkened
to My warnings." So the Septuagint
(Ps 149:7).
Micah 5 Bible Commentary
Jamieson, Faussett, and Brown
Mic 5:1-15. THE CALAMITIES WHICH PRECEDE MESSIAH'S ADVENT. HIS KINGDOM, CONQUEST OF JACOB'S FOES, AND BLESSING UPON HIS PEOPLE.
1. gather thyself in troops--that is, thou shalt do so, to resist the enemy. Lest the faithful should fall into carnal security because of the previous promises, he reminds them of the calamities which are to precede the prosperity.
daughter of troops--Jerusalem is so called on account of her numerous troops.
he hath laid siege--the enemy hath.
they shall smite the judge of Israel with a rod upon the cheek--the greatest of insults to an Oriental. Zedekiah, the judge (or king, Am 2:3) of Israel, was loaded with insults by the Chaldeans; so also the other princes and judges (La 3:30). HENGSTENBERG thinks the expression, "the judge," marks a time when no king of the house of David reigned. The smiting on the cheek of other judges of Israel was a type of the same indignity offered to Him who nevertheless is the Judge, not only of Israel, but also of the world, and who is "from everlasting" (Mic 5:2; Isa 50:6; Mt 26:67; 27:30).
2. Beth-lehem Ephratah-- (Ge 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 Ne 11:25, &c. Under Rehoboam it became a city: 2Ch 11:6, "He built Beth-lehem." Mt 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 (Jud 6:15; Joh 1:46; 1Co 1:27, 28). The low state of David's line when Messiah was born is also implied here.
thousands--Each tribe was divided into clans or "thousands" (each thousand containing a thousand families), which had their several heads or "princes"; hence in Mt 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" (Ex 18:25; compare 1Sa 10:19).
unto me--unto God the Father (Lu 1:32): to fulfil all the Father's will and purpose from eternity. So the Son declares (Ps 2:7; 40:7, 8; Joh 4:34); and the Father confirms it (Mt 3:17; 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" (Ge 49:10; Isa 9:6). In 2Sa 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 Ps 90:2; Pr 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 (Ge 3:15). Then the Shemitic division of mankind is declared as the quarter in which He was to be looked for (Ge 9:26, 27); then it grows clearer, defining the race and nation whence the Deliverer should come, namely, the seed of Abraham, the Jews (Ge 12:3); then the particular tribe, Judah (Ge 49:10); then the family, that of David (Ps 89:19, 20); then the very town of His birth, here. And as His coming drew nigh, the very parentage (Mt 1:1-17; Lu 1:26-35; 2:1-7); and then all the scattered rays of prophecy concentrate in Jesus, as their focus (Heb 1:1, 2).
3. "Therefore (because of His settled plan) will God give up to their foes His people Israel, until," &c.
she which travaileth hath brought forth--namely, "the virgin" mother, mentioned by Micah's contemporary, Isa 7:14. Zion "in travail" (Mic 4:9, 10) answers to the virgin in travail of Messiah. Israel's deliverance from her long travail-pains of sorrow will synchronize with the appearance o� Messiah as her Redeemer (Ro 11:26) in the last days, as the Church's spiritual deliverance synchronized with the virgin's giving birth to Him at His first advent. The ancient Church's travail-like waiting for Messiah is represented by the virgin's travail. Hence, both may be meant. It cannot be restricted to the Virgin Mary: for Israel is still "given up," though Messiah has been "brought forth" almost two thousand years ago. But the Church's throes are included, which are only to be ended when Christ, having been preached for a witness to all nations, shall at last appear as the Deliverer of Jacob, and when the times of the Gentiles shall be fulfilled, and Israel as a nation shall be born in a day (Isa 66:7-11; Lu 21:24; Re 12:1, 2, 4; compare Ro 8:22).
the remnant of his brethren shall return unto the children of Israel--(Compare Mic 4:7). The remainder of the Israelites dispersed in foreign lands shall return to join their countrymen in Canaan. The Hebrew for "unto" is, literally, "upon," implying superaddition to those already gathered.
4. he shall stand--that is, persevere: implying the endurance of His kingdom [CALVIN]. Rather, His sedulous care and pastoral circumspection, as a shepherd stands erect to survey and guard His flock on every side (Isa 61:5) [MAURER].
feed--that is, rule: as the Greek word similarly in Mt 2:6, Margin, means both "feed" and "rule" (Isa 40:11; 49:10; Eze 34:23; compare 2Sa 5:2; 7:8).
in the majesty of the name of the Lord--possessing the majesty of all Jehovah's revealed attributes ("name") (Isa 11:2; Php 2:6, 9; Heb 2:7-9).
his God--God is "His God" in a oneness of relation distinct from the sense in which God is our God (Joh 20:17).
they shall abide--the Israelites ("they," namely, the returning remnant and the "children of Israel previously in Canaan) shall dwell in permanent security and prosperity (Mic 4:4; Isa 14:30).
unto the ends of the earth-- (Mic 4:1; Ps 72:8; Zec 9:10).
5. this man--in Hebrew simply "This." The One just mentioned; He and He alone. Emphatical for Messiah (compare Ge 5:29).
the peace--the fountainhead of peace between God and man, between Israel and Israel's justly offended God (Ge 49:10; Isa 9:6; Eph 2:14, 17; Col 1:20), and, as the consequence, the fountain of "peace on earth," where heretofore all is strife (Mic 4:3; Ho 2:18; Zec 9:10; Lu 2:14).
the Assyrian--Being Israel's most powerful foe at that time, Assyria is made the representative of all the foes of Israel in all ages, who shall receive their final destruction at Messiah's appearing (Eze 38:1-23).
seven shepherds, and eight--"Seven" expresses perfection; "seven and eight" is an idiom for a full and sufficient number (Job 5:19; Pr 6:16; Ec 11:2).
principal men--literally, "anointed (humble) men" (Ps 62:9), such as the apostles were. Their anointing, or consecration and qualification to office, was by the Holy Spirit [CALVIN] (1Jo 2:20, 27). "Princes" also were anointed, and they are mentioned as under Messiah (Isa 32:1). English Version therefore gives the probable sense.
6. waste--literally, "eat up": following up the metaphor of "shepherds" (compare Nu 22:4; Jer 6:3).
land of Nimrod--Babylon (Mic 4:10; Ge 10:10); or, including Assyria also, to which he extended his borders (Ge 10:11).
in the entrances--the passes into Assyria (2Ki 3:21). The Margin and JEROME, misled by a needless attention to the parallelism, "with the sword," translate, "with her own naked swords"; as in Ps 55:21 the Hebrew is translated. But "in the entrances" of Assyria, answers to, "within our borders." As the Assyrians invade our borders, so shall their own borders or "entrances" be invaded.
he . . . he--Messiah shall deliver us, when the Assyrian shall come.
7. remnant of Jacob--already mentioned in Mic 5:3. It in comparative smallness stands in antithesis to the "many people." Though Israel be but a remnant amidst many nations after her restoration, yet she shall exercise the same blessed influence in quickening them spiritually that the small imperceptible dew exercises in refreshing the grass (De 32:2; Ps 72:6; 110:3). The influence of the Jews restored from Babylon in making many Gentile proselytes is an earnest of a larger similar effect hereafter (Isa 66:19; Zec 8:13).
from the Lord--Israel's restoration and the consequent conversion of the Gentiles are solely of grace.
tarrieth not for man--entirely God's work, as independent of human contrivance as the dew and rains that fertilize the soil.
8. as a lion--In Mic 5:7 Israel's benignant influence on the nations is described; but here her vengeance on the godless hosts who assail her (Isa 66:15, 16, 19, 24; Zec 12:3, 6, 8, 9; 14:17, 18). Judah will be "as as lion," not in respect to its cruelty, but in its power of striking terror into all opponents. Under the Maccabees, the Jews acquired Idumea, Samaria, and parts of the territory of Ammon and Moab [GROTIUS]. But this was only the earnest of their future glory on their coming restoration.
9. Thine hand shall be lifted up--In Isa 26:11 it is Jehovah's hand that is lifted up; here Israel's as Mic 5:8 implies, just as "Zion" is addressed and directed to "beat in pieces many people" (Mic 4:13; compare Isa 54:15, 17). For Israel's foes are Jehovah's foes. When her hand is said to be lifted up, it is Jehovah's hand that strikes the foe by her (compare Ex 13:9, with Ex 14:8).
10. cut off thy horses . . . chariots--namely, those used for the purposes of war. Israel had been forbidden the use of cavalry, or to go to Egypt for horses (De 17:16), lest they should trust in worldly forces, rather than in God (Ps 20:7). Solomon had disregarded this command (1Ki 10:26, 28). Hereafter, saith God, I will remove these impediments to the free course of My grace: horses, chariots, &c., on which ye trust. The Church will never be safe, till she is stripped of all creature trusts, and rests on Jehovah alone [CALVIN]. The universal peace given by God shall cause warlike instruments to be needless. He will cut them off from Israel (Zec 9:10); as she will cut them off from Babylon, the representative of the nations (Jer 50:37; 51:21).
11. cut off . . . cities . . . strongholds--such as are fortified for war. In that time of peace, men shall live in unwalled villages (Eze 38:11; compare Jer 23:6; 49:31; Zec 2:8).
12. witchcrafts out of thine hand--that is, which thou now usest.
13. graven images . . . cut off--(Compare Isa 2:8, 18-21; 30:22; Zec 13:2).
standing images--statues.
14. groves . . . cities--The "groves" are the idolatrous symbol of Astarte (De 16:21; 2Ki 21:7). "Cities" being parallel to "groves," must mean cities in or near which such idolatrous groves existed. Compare "city of the house of Baal" (2Ki 10:25), that is, a portion of the city sacred to Baal.
15. vengeance . . . such as they have not heard--or, as the Hebrew order favors, "the nations that have not hearkened to My warnings." So the Septuagint (Ps 149:7).