@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 oś 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 H,.'m 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 @Mi c 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).