Micah 5
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Micah 5
Now Gather Thyself in Troops
1Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.
Jamieson-Fausset-Brown
CHAPTER 5
Mi 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" (Mi 5:2; Is 50:6; Mt 26:67; 27:30).
CHAPTER 5
Mi 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" (Mi 5:2; Is 50:6; Mt 26:67; 27:30).
The Pulpit Commentary
§ 8. After Zion's degradation Messiah shall be born, and shall bring the world into subjection.
This verse is joined to the preceding chapter in the Hebrew. Jerusalem is addressed, as in Mic_4:9, Mic_4:11, not the invading army. The prophet returns to the view of the misery and humiliation expressed in that passage. Gather thyself in troops; or, thou shalt gather thyself, etc. Jerusalem must collect its armies to defend itself from the enemy. O daughter of troops. Jerusalem is thus named from the number of soldiers collected within her walls, from whence marauding expeditions were wont to set forth. Pusey considers that she is so called from the acts of violence, robbery, and bloodshed which are done within her (Mic_2:8; Mic_3:2, etc.; Jer_7:11). Keil thinks the prophet represents the people crowding together in fear. It is more natural to refer the expression to the abnormal assemblage of soldiers and fugitives within the walls of a besieged city. Septuagint, Ἐμφραχθήσεσαι θυγάτηρ ἐμφραγμᾷ, "The daughter shall be wholly hemmed in;" Vulgate, Vastaberis, filia latronis. He hath laid siege. The enemy is spoken of by an abrupt change of person (comp. Isa_1:29). Against us. The prophet identifies himself with the besieged people. They shall smite the judge of Israel, etc. "The judge" represents the supreme authority, whether king or other governor (Amo_2:3); but he is called here "judge," that the sacred name of king may not be spoken of as dishonoured. To smite upon the cheek is the grossest insult When Zion is thus besieged, and its rulers suffer the utmost contumely, its condition must look hopeless, Such a state of things was realized in the treatment of Zedekiah (2Ki_25:1-30.), and in many subsequent sieges of Jerusalem. But the underlying idea is that Israel shall suffer dire distress at the hands of her enemies until Messiah comes, and she herself turns to the Lord. The LXX. translates shophet, "judge," by φυλάς, "tribes," but the other Greek translators give κριτήν.
§ 8. After Zion's degradation Messiah shall be born, and shall bring the world into subjection.
This verse is joined to the preceding chapter in the Hebrew. Jerusalem is addressed, as in Mic_4:9, Mic_4:11, not the invading army. The prophet returns to the view of the misery and humiliation expressed in that passage. Gather thyself in troops; or, thou shalt gather thyself, etc. Jerusalem must collect its armies to defend itself from the enemy. O daughter of troops. Jerusalem is thus named from the number of soldiers collected within her walls, from whence marauding expeditions were wont to set forth. Pusey considers that she is so called from the acts of violence, robbery, and bloodshed which are done within her (Mic_2:8; Mic_3:2, etc.; Jer_7:11). Keil thinks the prophet represents the people crowding together in fear. It is more natural to refer the expression to the abnormal assemblage of soldiers and fugitives within the walls of a besieged city. Septuagint, Ἐμφραχθήσεσαι θυγάτηρ ἐμφραγμᾷ, "The daughter shall be wholly hemmed in;" Vulgate, Vastaberis, filia latronis. He hath laid siege. The enemy is spoken of by an abrupt change of person (comp. Isa_1:29). Against us. The prophet identifies himself with the besieged people. They shall smite the judge of Israel, etc. "The judge" represents the supreme authority, whether king or other governor (Amo_2:3); but he is called here "judge," that the sacred name of king may not be spoken of as dishonoured. To smite upon the cheek is the grossest insult When Zion is thus besieged, and its rulers suffer the utmost contumely, its condition must look hopeless, Such a state of things was realized in the treatment of Zedekiah (2Ki_25:1-30.), and in many subsequent sieges of Jerusalem. But the underlying idea is that Israel shall suffer dire distress at the hands of her enemies until Messiah comes, and she herself turns to the Lord. The LXX. translates shophet, "judge," by φυλάς, "tribes," but the other Greek translators give κριτήν.
Out of Bethlehem: The Ruler in Israel
★2But 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.
Jamieson-Fausset-Brown
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: like our old English division of counties into hundreds), 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 (Psa 2:7; 40:7, 8; Joh 4:34); and the Father confirms it (Mt 3:17; 12:18, compare with Is 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; Is 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 Jr 30:21, "their governor shall proceed from the midst of them"; answering closely to "out of thee shall come forth the ruler," here (compare Is 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; 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 (Psa 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 (He 1:1, 2).
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: like our old English division of counties into hundreds), 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 (Psa 2:7; 40:7, 8; Joh 4:34); and the Father confirms it (Mt 3:17; 12:18, compare with Is 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; Is 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 Jr 30:21, "their governor shall proceed from the midst of them"; answering closely to "out of thee shall come forth the ruler," here (compare Is 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; 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 (Psa 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 (He 1:1, 2).
The Pulpit Commentary
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, Mat_2:6; comp. Joh_7:42). But thou, Bethlehem Ephratah. Ephratah (Ephrathah, or Ephrath), "fruitfulness," is another name for Bethlehem, "House of bread" (Gen_35:19; Gen_1:1-31 Saul Gen_17:12; Rth_1:2); from its position it is also called Bethlehem Judah (Jdg_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, κιὰ σὺ Βηθλεὲμ οἷκος Ἐφραθά τοῦ Ἐφραθά 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, Jos_22:30; 1Sa_10:19). Bethlehem, called in the text Bethlehem Ephratah for solemnity's sake, was a small place (κάμη, Joh_7:42), of such slight importance as not to be named among the possessions of Judah in Jos_15:1-63; 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, ἔξοδοι: 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 in the 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 Son 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.
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, Mat_2:6; comp. Joh_7:42). But thou, Bethlehem Ephratah. Ephratah (Ephrathah, or Ephrath), "fruitfulness," is another name for Bethlehem, "House of bread" (Gen_35:19; Gen_1:1-31 Saul Gen_17:12; Rth_1:2); from its position it is also called Bethlehem Judah (Jdg_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, κιὰ σὺ Βηθλεὲμ οἷκος Ἐφραθά τοῦ Ἐφραθά 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, Jos_22:30; 1Sa_10:19). Bethlehem, called in the text Bethlehem Ephratah for solemnity's sake, was a small place (κάμη, Joh_7:42), of such slight importance as not to be named among the possessions of Judah in Jos_15:1-63; 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, ἔξοδοι: 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 in the 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 Son 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.
3Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.
Jamieson-Fausset-Brown
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, Is 7:14. Zion "in travail" (Mi 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 of the 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" eighteen and a half centuries 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 (Is 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 Mi 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.
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, Is 7:14. Zion "in travail" (Mi 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 of the 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" eighteen and a half centuries 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 (Is 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 Mi 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.
The Pulpit Commentary
Therefore; i.e. because God hath designed to punish before delivering, and this deliverance is to arise from the little Bethlehem, not from Jerusalem. This presupposes that the house of David will have lost the throne and have been reduced to a low condition. Will he give them up. Jehovah will give up the people to its enemies; this is the way in which the house of David shall come to low estate. She which travaileth hath brought forth. Many commentators have taken the travailing woman to be the afflicted community of Israel, or Zion; but we may not altogether reject the old interpretation which regards this as a prophecy of the birth of Christ from the Virgin, in accordance with the received Messianic exposition of Isaiah's great prediction, "Behold, the virgin shall conceive" (Isa_7:14). Such an announcement comes in naturally after the announcement of the Ruler coming forth from Bethlehem. Israel shall be oppressed until the time ordained when "she who is to bear" shall bring forth. Then (rather, and, i.e. until) the remnant of his brethren shall return unto (with) the children of Israel. The remnant of his brethren are the rescued of the Judaeans, who are the brethren of Messiah according to the flesh; these in a literal sense shall return from exile together with the others, and in a spiritual sense shall be converted and be joined with the true Israelites, the true seeder Abraham.
Therefore; i.e. because God hath designed to punish before delivering, and this deliverance is to arise from the little Bethlehem, not from Jerusalem. This presupposes that the house of David will have lost the throne and have been reduced to a low condition. Will he give them up. Jehovah will give up the people to its enemies; this is the way in which the house of David shall come to low estate. She which travaileth hath brought forth. Many commentators have taken the travailing woman to be the afflicted community of Israel, or Zion; but we may not altogether reject the old interpretation which regards this as a prophecy of the birth of Christ from the Virgin, in accordance with the received Messianic exposition of Isaiah's great prediction, "Behold, the virgin shall conceive" (Isa_7:14). Such an announcement comes in naturally after the announcement of the Ruler coming forth from Bethlehem. Israel shall be oppressed until the time ordained when "she who is to bear" shall bring forth. Then (rather, and, i.e. until) the remnant of his brethren shall return unto (with) the children of Israel. The remnant of his brethren are the rescued of the Judaeans, who are the brethren of Messiah according to the flesh; these in a literal sense shall return from exile together with the others, and in a spiritual sense shall be converted and be joined with the true Israelites, the true seeder Abraham.
★4And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.
Jamieson-Fausset-Brown
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 (Is 61:5) [Maurer].
feed--that is, rule: as the Greek word similarly in Mt 2:6, Margin, means both "feed" and "rule" (Is 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") (Is 11:2; Php 2:6, 9; He 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 (Mi 4:4; Is 14:30).
unto the ends of the earth--(Mi 4:1; Psa 72:8; Zec 9:10).
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 (Is 61:5) [Maurer].
feed--that is, rule: as the Greek word similarly in Mt 2:6, Margin, means both "feed" and "rule" (Is 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") (Is 11:2; Php 2:6, 9; He 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 (Mi 4:4; Is 14:30).
unto the ends of the earth--(Mi 4:1; Psa 72:8; Zec 9:10).
The Pulpit Commentary
He shall stand. The Ruler, Messiah, shall stand as a good shepherd, guiding and ordering his flock, watchful and ready to aid and defend (comp. Eze_34:23; Joh_10:11). Septuagint, στήσεται καὶ ὄψεται, "shall stand and see." Feed; i.e. his flock. Septuagint, ποιμανεῖ τὸ ποίμνιον αὐτοῦ. In the strength of the Lord, with which he is invested and which he displays in the care of his people. In the majesty of the Name of the Lord his God. Messiah shall rule in all the power and glory with which God hath revealed himself on earth (comp. Isa_9:6; Mat_28:18; Joh_1:14). They shall abide; Septuagint, ὑπάρξουσι "they shall be." The children of Israel shall sit, dwell, in rest and peace in their own land (Mic_4:4; Le 26:5, 6; Joe_3:20; Amo_9:14, Amo_9:15). The Vulgate, from a different pointing of the Hebrew, renders, convertentur. With this the Chaldee and Syriac agree. But this idea is already expressed in Mic_5:3. Now shall he be great. When the prophecy is fulfilled and Messiah is feeding his flock, his dominion shall extend unto the ends of the earth (comp, Mal_1:11, Mal_1:14; Psa_2:8; Psa_72:8; Luk_1:32).
Mic_5:5, Mic_5:6
§ 9. Under Messiah's rule shall be peace. Cheyne considers these verses to have been inserted by an afterthought, either to explain the "many nations" and "many peoples" of Mic_4:11, Mic_4:13, or to rectify the omission of the period of foreign rule. This may be reasonably allowed; but it is not necessary to the explanation of the paragraph, which is merely a further description of Messiah's kingdom.
He shall stand. The Ruler, Messiah, shall stand as a good shepherd, guiding and ordering his flock, watchful and ready to aid and defend (comp. Eze_34:23; Joh_10:11). Septuagint, στήσεται καὶ ὄψεται, "shall stand and see." Feed; i.e. his flock. Septuagint, ποιμανεῖ τὸ ποίμνιον αὐτοῦ. In the strength of the Lord, with which he is invested and which he displays in the care of his people. In the majesty of the Name of the Lord his God. Messiah shall rule in all the power and glory with which God hath revealed himself on earth (comp. Isa_9:6; Mat_28:18; Joh_1:14). They shall abide; Septuagint, ὑπάρξουσι "they shall be." The children of Israel shall sit, dwell, in rest and peace in their own land (Mic_4:4; Le 26:5, 6; Joe_3:20; Amo_9:14, Amo_9:15). The Vulgate, from a different pointing of the Hebrew, renders, convertentur. With this the Chaldee and Syriac agree. But this idea is already expressed in Mic_5:3. Now shall he be great. When the prophecy is fulfilled and Messiah is feeding his flock, his dominion shall extend unto the ends of the earth (comp, Mal_1:11, Mal_1:14; Psa_2:8; Psa_72:8; Luk_1:32).
Mic_5:5, Mic_5:6
§ 9. Under Messiah's rule shall be peace. Cheyne considers these verses to have been inserted by an afterthought, either to explain the "many nations" and "many peoples" of Mic_4:11, Mic_4:13, or to rectify the omission of the period of foreign rule. This may be reasonably allowed; but it is not necessary to the explanation of the paragraph, which is merely a further description of Messiah's kingdom.
★5And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.
Jamieson-Fausset-Brown
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; Is 9:6; Ep 2:14, 17; Col 1:20), and, as the consequence, the fountain of "peace on earth," where heretofore all is strife (Mi 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" (Psa 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 (Is 32:1). English Version therefore gives the probable sense.
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; Is 9:6; Ep 2:14, 17; Col 1:20), and, as the consequence, the fountain of "peace on earth," where heretofore all is strife (Mi 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" (Psa 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 (Is 32:1). English Version therefore gives the probable sense.
The Pulpit Commentary
And this Man shall be the Peace; and he shall be Peace; Vulgate, et erit iste Pax. This same Ruler will not only bring peace, and be the Author of peace, but be himself Peace; as Isaiah (Isa_9:5) calls him "Prince of Peace," and St. Paul (Eph_2:14) "our Peace." Peace personified (comp. Zec_9:9). It is best to put a full stop here, and remove the colon at "land" in the next clause. There may be an allusion to Solomon, the peaceful king, who erected the temple and whose reign exhibited the ideal of happy times. .Septuagint, καὶ ἔσται αὐτῇ εἰρήνη, "and to her shall be peace." When the Assyrian shall come. The prophet, in this and the following verses, shows what is that peace which Messiah shall bring. Asshur is named as the type of Israel's deadliest foe, and as that which even then was threatening the kingdom: witness Sennaeherib's invasion in Hezekiah's time, when the angel of the Lord smote the alien army with sudden destruction (2Ki_19:1-37.). The prophecy looks forward to a far distant future, when the world power is strayed against God's people; the details (as often in such prophecies) do not exactly suit the actual facts in contemporary history. Then shall we raise against him seven shepherds. We, the Israel of God, shall be enabled to repel the enemy. "Shepherds," i.e. princes, and those in abundance. "Seven" is the perfect number, representing completeness and rest. And eight principal men; or, princes among men, appointed by the Ruler as his subordinates and representatives. These are said to be "eight," to imply their great number: there should be a superabundance of able leaders. (On a similar use of numbers, see note on Amo_1:3.) The LXX. renders, ὀκτὼ δήγματα ἀνθρώπων, "eight attacks of men," reading differently.
And this Man shall be the Peace; and he shall be Peace; Vulgate, et erit iste Pax. This same Ruler will not only bring peace, and be the Author of peace, but be himself Peace; as Isaiah (Isa_9:5) calls him "Prince of Peace," and St. Paul (Eph_2:14) "our Peace." Peace personified (comp. Zec_9:9). It is best to put a full stop here, and remove the colon at "land" in the next clause. There may be an allusion to Solomon, the peaceful king, who erected the temple and whose reign exhibited the ideal of happy times. .Septuagint, καὶ ἔσται αὐτῇ εἰρήνη, "and to her shall be peace." When the Assyrian shall come. The prophet, in this and the following verses, shows what is that peace which Messiah shall bring. Asshur is named as the type of Israel's deadliest foe, and as that which even then was threatening the kingdom: witness Sennaeherib's invasion in Hezekiah's time, when the angel of the Lord smote the alien army with sudden destruction (2Ki_19:1-37.). The prophecy looks forward to a far distant future, when the world power is strayed against God's people; the details (as often in such prophecies) do not exactly suit the actual facts in contemporary history. Then shall we raise against him seven shepherds. We, the Israel of God, shall be enabled to repel the enemy. "Shepherds," i.e. princes, and those in abundance. "Seven" is the perfect number, representing completeness and rest. And eight principal men; or, princes among men, appointed by the Ruler as his subordinates and representatives. These are said to be "eight," to imply their great number: there should be a superabundance of able leaders. (On a similar use of numbers, see note on Amo_1:3.) The LXX. renders, ὀκτὼ δήγματα ἀνθρώπων, "eight attacks of men," reading differently.
The Remnant of Jacob Among the Gentiles
6And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders.
Jamieson-Fausset-Brown
6. waste--literally, "eat up": following up the metaphor of "shepherds" (compare Nu 22:4; Jr 6:3).
land of Nimrod--Babylon (Mi 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 Psa 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.
6. waste--literally, "eat up": following up the metaphor of "shepherds" (compare Nu 22:4; Jr 6:3).
land of Nimrod--Babylon (Mi 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 Psa 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.
The Pulpit Commentary
They shall waste. The word rendered "waste" (raah) is capable of two interpretations according as it is derived. It may mean "to break" or "to feed;" and in the latter sense may signify either "to eat up" or "to be shepherd over," as the Septuagint, ποιμανοῦσι, The addition, with the sword, however, limits the explanation, whichever verb we refer it to. These leaders shall not only defend their own land against the enemy, but shall carry the war into the hostile territory, conquer it, and rule with rigour (for the phrase, comp. Psa_2:9; Rev_2:27; Rev_12:5). True religion has always a war to wage with error and worldliness, but shall conquer in the power of Christ. The land of Nimrod. This is taken by some commentators to mean Babylon, the other great enemy of the Church of God. But Babylon is nowhere in Scripture called "the land of Nimrod," though Nimrod is connected with Babel in Gen_10:10; and the term is better explained here as a synonym of Assyria, used to recall the "rebel" (so Nimrod is interpreted) who founded the first empire (Gen_10:8-12), and gives the character to the kingdom of this world. In the entrances thereof; literally, in the gates thereof; i.e. in the cities and fortresses, corresponding to the "palaces" of Gen_10:5 (comp. Isa_3:26; Isa_13:2; Nah_3:13). Septuagint, ἐν τῇ τάφρῳ αὐτῆς, with her trench;" Vulgate, in lanceis ejus, which, if the Hebrew he taken as Jerome reads it, will he in close parallelism with the words in the preceding clause, "with the sword." Thus (and) he shall deliver us. Israel has to undergo much tribulation and many struggles, but Messiah shall save her.
They shall waste. The word rendered "waste" (raah) is capable of two interpretations according as it is derived. It may mean "to break" or "to feed;" and in the latter sense may signify either "to eat up" or "to be shepherd over," as the Septuagint, ποιμανοῦσι, The addition, with the sword, however, limits the explanation, whichever verb we refer it to. These leaders shall not only defend their own land against the enemy, but shall carry the war into the hostile territory, conquer it, and rule with rigour (for the phrase, comp. Psa_2:9; Rev_2:27; Rev_12:5). True religion has always a war to wage with error and worldliness, but shall conquer in the power of Christ. The land of Nimrod. This is taken by some commentators to mean Babylon, the other great enemy of the Church of God. But Babylon is nowhere in Scripture called "the land of Nimrod," though Nimrod is connected with Babel in Gen_10:10; and the term is better explained here as a synonym of Assyria, used to recall the "rebel" (so Nimrod is interpreted) who founded the first empire (Gen_10:8-12), and gives the character to the kingdom of this world. In the entrances thereof; literally, in the gates thereof; i.e. in the cities and fortresses, corresponding to the "palaces" of Gen_10:5 (comp. Isa_3:26; Isa_13:2; Nah_3:13). Septuagint, ἐν τῇ τάφρῳ αὐτῆς, with her trench;" Vulgate, in lanceis ejus, which, if the Hebrew he taken as Jerome reads it, will he in close parallelism with the words in the preceding clause, "with the sword." Thus (and) he shall deliver us. Israel has to undergo much tribulation and many struggles, but Messiah shall save her.
7And the remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.
Jamieson-Fausset-Brown
7. remnant of Jacob--already mentioned in Mi 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; Psa 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 (Is 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.
7. remnant of Jacob--already mentioned in Mi 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; Psa 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 (Is 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.
The Pulpit Commentary
§ 10. The people under Messiah's rule have a mission to execute; they are to be not only conquerors, but saviours also.
First, Israel in God's hands shall be an instrument of life and health to the nations. The remnant of Jacob. The faithful, Messianic Israel, as Mic_4:7; Isa_10:21. Many people; rather; many peoples (Mic_4:11,Mic_4:13); so in Isa_10:8. The LXX. inserts ἐν τοῖς ἔθνεσιν, "among the nations," as in Isa_10:8. As a dew from the Lord. Converted Israel shall act as Messiah himself in refreshing and stimulating the nations. Receiving grace from him, she shall diffuse it to others. (For the metaphor of dew thus used, comp. Deu_32:2; Hos_14:6.) It is especially appropriate in a country where from May to October the life of herbage depends chiefly on the copious dews (comp. Gen_27:28; Deu_33:13, Deu_33:28; Hag_1:10). As the showers upon the grass. The dew is called "showers" as appearing to descend in a multitude of drops. That tarrieth not for man, nor waiteth for the sons of men. This refers to the dew, which is wholly the gift of God, and is not artificially supplied by man's labour, as Egypt is "watered by the foot" (Deu_11:10). So grace is God's free, unmerited gift, and will come upon the nation! in his good time and way. The LXX. has here a curious rendering, Καὶ ὡς ἄρνες ἐπὶ ἄγρωστιν ὅπως μὴ συναχθῇ μηδεὶς μηδὲ ὑποστῇ ἐν υἱοῖς ἀνθρώπων, which Jerome explains of the obdurate Gentiles who continue in unbelief, "as lambs upon the grass, that none may assemble nor withstand among the sons of men."
§ 10. The people under Messiah's rule have a mission to execute; they are to be not only conquerors, but saviours also.
First, Israel in God's hands shall be an instrument of life and health to the nations. The remnant of Jacob. The faithful, Messianic Israel, as Mic_4:7; Isa_10:21. Many people; rather; many peoples (Mic_4:11,Mic_4:13); so in Isa_10:8. The LXX. inserts ἐν τοῖς ἔθνεσιν, "among the nations," as in Isa_10:8. As a dew from the Lord. Converted Israel shall act as Messiah himself in refreshing and stimulating the nations. Receiving grace from him, she shall diffuse it to others. (For the metaphor of dew thus used, comp. Deu_32:2; Hos_14:6.) It is especially appropriate in a country where from May to October the life of herbage depends chiefly on the copious dews (comp. Gen_27:28; Deu_33:13, Deu_33:28; Hag_1:10). As the showers upon the grass. The dew is called "showers" as appearing to descend in a multitude of drops. That tarrieth not for man, nor waiteth for the sons of men. This refers to the dew, which is wholly the gift of God, and is not artificially supplied by man's labour, as Egypt is "watered by the foot" (Deu_11:10). So grace is God's free, unmerited gift, and will come upon the nation! in his good time and way. The LXX. has here a curious rendering, Καὶ ὡς ἄρνες ἐπὶ ἄγρωστιν ὅπως μὴ συναχθῇ μηδεὶς μηδὲ ὑποστῇ ἐν υἱοῖς ἀνθρώπων, which Jerome explains of the obdurate Gentiles who continue in unbelief, "as lambs upon the grass, that none may assemble nor withstand among the sons of men."
8And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver.
Jamieson-Fausset-Brown
8. as a lion--In Mi 5:7 Israel's benignant influence on the nations is described; but here her vengeance on the godless hosts who assail her (Is 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.
8. as a lion--In Mi 5:7 Israel's benignant influence on the nations is described; but here her vengeance on the godless hosts who assail her (Is 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.
The Pulpit Commentary
Secondly, Israel shall be a terrible power among the nations, and invincible in strength. ("Nova theocratica agit suaviter et fortiter" (Knabenbauer). As a lion. The Lamb of God is also the Lion of the tribe of Judah (Rev_5:5; Num_23:24), and he "is set for the fall and rising again of many" (Luk_2:34). In his irresistible strength Israel shall overcome all enemies. So Judas Maccabaeus is compared to a lion (1Mal Mic_3:4).
Secondly, Israel shall be a terrible power among the nations, and invincible in strength. ("Nova theocratica agit suaviter et fortiter" (Knabenbauer). As a lion. The Lamb of God is also the Lion of the tribe of Judah (Rev_5:5; Num_23:24), and he "is set for the fall and rising again of many" (Luk_2:34). In his irresistible strength Israel shall overcome all enemies. So Judas Maccabaeus is compared to a lion (1Mal Mic_3:4).
9Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off.
Jamieson-Fausset-Brown
9. Thine hand shall be lifted up--In Is 26:11 it is Jehovah's hand that is lifted up; here Israel's as Mi 5:8 implies, just as "Zion" is addressed and directed to "beat in pieces many people" (Mi 4:13; compare Is 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).
9. Thine hand shall be lifted up--In Is 26:11 it is Jehovah's hand that is lifted up; here Israel's as Mi 5:8 implies, just as "Zion" is addressed and directed to "beat in pieces many people" (Mi 4:13; compare Is 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).
The Pulpit Commentary
The prophet's exulting prayer for the success of his people. Thine band shall be, etc.; rather, let thine hand be lifted up; and so in the next clause, "let thine enemies be out off." The phrase, "high be thy hand upon, or over," recalls the expression in Exo_14:8, "The children of Israel went out with an high hand" (comp. Num_33:3; Isa_26:11; and our idiom, "to get the upper hand"). (For the promise contained in the prayer, see Isa_60:12.)
The prophet's exulting prayer for the success of his people. Thine band shall be, etc.; rather, let thine hand be lifted up; and so in the next clause, "let thine enemies be out off." The phrase, "high be thy hand upon, or over," recalls the expression in Exo_14:8, "The children of Israel went out with an high hand" (comp. Num_33:3; Isa_26:11; and our idiom, "to get the upper hand"). (For the promise contained in the prayer, see Isa_60:12.)
In That Day: Chariots and Sorceries Cut Off
10And it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots:
Jamieson-Fausset-Brown
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 (Psa 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 (Jr 50:37; 51:21).
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 (Psa 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 (Jr 50:37; 51:21).
The Pulpit Commentary
§ 11. Messiah shall destroy all the instruments of war, and put down all idolatry, having taught his people to rely upon him alone.
In that day. When Messiah's kingdom is established. Micah depicts the interior perfection of the Church, as he had before explained its relation to external nations. Horses … chariots. The things most used in attack and defence, and forbidden by God as betraying distrust in his providence (comp. Deu_17:16; Isa_2:7; Zec_9:10). In the reign of the Prince of Peace all war shall cease (Isa_9:4-6).
§ 11. Messiah shall destroy all the instruments of war, and put down all idolatry, having taught his people to rely upon him alone.
In that day. When Messiah's kingdom is established. Micah depicts the interior perfection of the Church, as he had before explained its relation to external nations. Horses … chariots. The things most used in attack and defence, and forbidden by God as betraying distrust in his providence (comp. Deu_17:16; Isa_2:7; Zec_9:10). In the reign of the Prince of Peace all war shall cease (Isa_9:4-6).
11And I will cut off the cities of thy land, and throw down all thy strong holds:
Jamieson-Fausset-Brown
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 Jr 23:6; 49:31; Zec 2:8).
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 Jr 23:6; 49:31; Zec 2:8).
The Pulpit Commentary
Cities. Abodes of luxury and pride. From Messiah's kingdom all pomp and vain glory shall be shut out. Strongholds. Such defences shall not be needed nor allowed (comp. Isa_2:15; Zec_2:4, Zec_2:5).
Cities. Abodes of luxury and pride. From Messiah's kingdom all pomp and vain glory shall be shut out. Strongholds. Such defences shall not be needed nor allowed (comp. Isa_2:15; Zec_2:4, Zec_2:5).
12And I will cut off witchcrafts out of thine hand; and thou shalt have no more soothsayers:
Jamieson-Fausset-Brown
12. witchcrafts out of thine hand--that is, which thou now usest.
12. witchcrafts out of thine hand--that is, which thou now usest.
The Pulpit Commentary
Witchcrafts. Magic and sorcery, which were much practised in Syria and Palestine, as in Chaldea, the literature of which country consists in great part of spells and charms. It is to the belief in the efficacy of such incantations that we owe the episode of Balak and Balaam (Numbers 22-24.), and the enactments in the Law; e.g. Deu_18:10, etc. (comp. Isa_2:6; Isa_47:12). Septuagint, τὰ φάρμακά σου, "thy poisons;" Vulgate, maleficia. Soothsayers; properly, cloud diviners, or storm makers; either persons who professed to divine by means of the shape and colour of clouds, or, as the old Scandinavian witches, charlatans who assumed the power of musing and directing storms. Cheyne compares the common name of sorcerers among savages, "rain makers."
Witchcrafts. Magic and sorcery, which were much practised in Syria and Palestine, as in Chaldea, the literature of which country consists in great part of spells and charms. It is to the belief in the efficacy of such incantations that we owe the episode of Balak and Balaam (Numbers 22-24.), and the enactments in the Law; e.g. Deu_18:10, etc. (comp. Isa_2:6; Isa_47:12). Septuagint, τὰ φάρμακά σου, "thy poisons;" Vulgate, maleficia. Soothsayers; properly, cloud diviners, or storm makers; either persons who professed to divine by means of the shape and colour of clouds, or, as the old Scandinavian witches, charlatans who assumed the power of musing and directing storms. Cheyne compares the common name of sorcerers among savages, "rain makers."
13Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands.
Jamieson-Fausset-Brown
13. graven images ... cut off--(Compare Is 2:8, 18-21; 30:22; Zec 13:2).
standing images--statues.
13. graven images ... cut off--(Compare Is 2:8, 18-21; 30:22; Zec 13:2).
standing images--statues.
The Pulpit Commentary
Graven images, of stone or metal (Le 26:1). Standing images; Septuagint, τὰς στηλάς σου, "thy columns;" Vulgate, statuas tuas These are stone images or pillars dedicated to false gods (1Ki_14:23). A pillar to mark a place consecrated to the worship of the Lord was allowed (see Gen_28:18; Gen_31:13, Gen_31:45; Isa_19:17). It was when this custom degenerated into idolatry that it was sternly denounced (Deu_16:22; Deu_27:15, etc.).
Graven images, of stone or metal (Le 26:1). Standing images; Septuagint, τὰς στηλάς σου, "thy columns;" Vulgate, statuas tuas These are stone images or pillars dedicated to false gods (1Ki_14:23). A pillar to mark a place consecrated to the worship of the Lord was allowed (see Gen_28:18; Gen_31:13, Gen_31:45; Isa_19:17). It was when this custom degenerated into idolatry that it was sternly denounced (Deu_16:22; Deu_27:15, etc.).
14And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Thy groves (Asherim); Exo_34:13; Deu_7:5, etc. Ashersh was a Canaanitish goddess, whose worship was celebrated with licentious rites. She corresponds to the Ashtoreth of the Phoenicians and Ishtar of the Assyrians, and seems to have been adored as the goddess of the productive power of nature. Her symbol was a tree or a wooden post. So (and) will I destroy thy cities; i.e. those cities which have been the centres of idolatry, or are especially connected with such worship (comp. Amo_5:5). The word rendered "cities" has by some been translated, and by others has been so altered as to be translated, "adversaries;" but there is no variety in the reading, or in the rendering of the ancient versions (except the Targum); and, explained as above, it is no mere repetition of the thought in Deu_7:11.
Thy groves (Asherim); Exo_34:13; Deu_7:5, etc. Ashersh was a Canaanitish goddess, whose worship was celebrated with licentious rites. She corresponds to the Ashtoreth of the Phoenicians and Ishtar of the Assyrians, and seems to have been adored as the goddess of the productive power of nature. Her symbol was a tree or a wooden post. So (and) will I destroy thy cities; i.e. those cities which have been the centres of idolatry, or are especially connected with such worship (comp. Amo_5:5). The word rendered "cities" has by some been translated, and by others has been so altered as to be translated, "adversaries;" but there is no variety in the reading, or in the rendering of the ancient versions (except the Targum); and, explained as above, it is no mere repetition of the thought in Deu_7:11.
15And I will execute vengeance in anger and fury upon the heathen, such as they have not heard.
Jamieson-Fausset-Brown
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 (Psa 149:7).
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 (Psa 149:7).
The Pulpit Commentary
The time of Messiah is the era when judgment shall fall on the obdurate heathen. Such as they have not heard; rather, which have not hearkened, which are disobedient. Septuagint, "Because they hearkened not" (comp. Isa_66:15-18; Joe_3:9, etc.; Zep_3:8; Hag_2:22; 2Th_1:7-10). It is implied that some of the heathen will hearken to the revelation of Jehovah by the Messiah.
The time of Messiah is the era when judgment shall fall on the obdurate heathen. Such as they have not heard; rather, which have not hearkened, which are disobedient. Septuagint, "Because they hearkened not" (comp. Isa_66:15-18; Joe_3:9, etc.; Zep_3:8; Hag_2:22; 2Th_1:7-10). It is implied that some of the heathen will hearken to the revelation of Jehovah by the Messiah.
THE HOLY BIBLE
Micah
Chapter 5
Translated out of the original tongues, and with the former translations diligently compared and revised.
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