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§ 8. After Zion's degradation Messiah shall be born, and shall bring the world into subjection.
Mic_5:1
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 .
Mic_5:2
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.
Mic_5:3
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.
Mic_5:4
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.
Mic_5:5
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.
Mic_5:6
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.
Mic_5:7-9
§ 10. The people under Messiah's rule have a mission to execute; they are to be not only conquerors, but saviours also.
Mic_5:7
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."
Mic_5:8
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).
Mic_5:9
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.)
Mic_5:10-15
§ 11. Messiah shall destroy all the instruments of war, and put down all idolatry, having taught his people to rely upon him alone.
Mic_5:10
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).
Mic_5:11
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).
Mic_5:12
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."
Mic_5:13
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.).
Mic_5:14
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.
Mic_5:15
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.
II. THE LOWLINESS OF THE PLACE IS ALSO SUGGESTIVE. From Num_1:5-16 and Num_10:4 we learn that each of the tribes of Israel had its thousands of fighting men, each thousand having its appointed leader; whilst from the Book of Joshua we gather that this appointment was continued after the settlement of Canaan (Jos_22:21, Jos_22:30). So insignificant, however, was Bethlehem that it could make but a small contribution towards this arrangement, and hence was "least among the thousands of Judah." Yet upon this lowly place honour was to be conferred in the birth there of the world's Redeemer. The small was to become great, and the mean exalted. Around its plains the glory of the Lord should shine, and the songs of angels should resound, chanting the natal song, "Glory to God in the highest," etc. (Luk_2:14). And if a humble village through its connection with the Christ of God became thus exalted, much more surely shall human hearts and lives. Associated with him, they who, judged by the world's standards, are accounted mean and despicable, secure to themselves present dignity and eternal honour.
III. THIS PROPHECY RESPECTING THE MESSIAH'S LOWLY BIRTHPLACE LIVED IN THE MEMORIES AND HEARTS OF GOD'S ANCIENT PEOPLE. Two striking confirmations of this are given in the Gospels.
1. In connection with the visit of the Magians to Jerusalem. Herod in his alarm gathered the Jewish Sanhedrin together, and imperiously demanded information from the priests and scribes as to where, in accordance with Jewish traditions, the Messiah was to be born. And their reply (Mat_2:5, Mat_2:6) indicates that they had in their memory this prophecy by Micah; whilst the readiness with which they replied to the inquiry of Herod manifests how clearly this prophecy had become impressed upon the Jewish mind.
2. In connection with Christ's appearance in Jerusalem at "the Feast of Tabernacles." His hearers, moved by his marvellous teaching, began to acknowledge him as the Messiah, when lo! the Pharisees cried, "Shall Christ came out of Galilea? Hath not the Scripture said that Christ cometh of the seed of David, and out of Bethlehem, where David was?" (Joh_7:42). It is evident that these Pharisees knew all about this ancient prediction, and that they expected the Messiah, in accordance with it, to appear in Bethlehem. Note—
IV. THE REMARKABLE FULFILMENT, IN THE ORDER OF PROVIDENCE, OF THIS NATIONAL EXPECTATION. The decree went forth from Caesar Augustus that all the Roman world should be enrolled (Luk_2:1). The emperor, in issuing the decree, thought only of his imperial authority and the glory of the empire; but God was working through all, and making the earthly kingdom to serve the heavenly, and bringing about the fulfilment of the prophecy that in Bethlehem the Christ should appear. So, earthly princes and potentates, statesmen and diplomatists, are ever at work, thinking only of the interests of their own nations; but above all is the God of nations, the supreme Ruler, sitting on the throne of his majesty in perfect repose, and overruling all to the accomplishment of his purposes of love and mercy towards the whole race (Pro_21:1; Pro_16:33).
Mic_5:2
"Hark the glad sound, the Saviour comes,
The Saviour promised long;
Let every heart prepare a throne,
And every voice a song."
Mic_5:2 (last clause)
I. TRACE THESE "GOINGS FORTH." We may do so:
1. In creation. In view of his oneness with God, this is declared to have been his work (Joh_1:3; Col_1:16, Col_1:17).
2. In providence. In feeding the Old Testament in its allusions to the Divine care exercised over eminent saints of God, we find a Divine exalted Personage occasionally referred to as manifesting himself to such—to Abraham (Gen_18:1-33.); to Jacob (Gen_32:24, Gen_32:30) to the Israelites through Moses (Exo_23:20, Exo_23:21); to Joshua (Jos_5:13-15). There are insuperable difficulties if we simply regard these as angelic ministries expressive of the Divine care over the good as the God of providence. It would not have been said in reference to any angel, "Provoke him not, for he will not pardon your transgressions;" nor would any mere angelic intelligence have accepted the adoration of Joshua, but would have said, "See thou do it not: for I am thy fellow servant," etc. (Rev_22:9). The most reasonable conclusion is that these were the "goings forth" in providence of the pre-existent Son of God.
3. In grace.
(1) In the counsels of the Godhead. Man by transgression mournfully departed from his God. He lost the Divine favour and the light of the Divine countenance. And when his condition became helpless and hopeless, lo! Divine interpositions with a view to his salvation. And it was in the depths of the compassion of the eternal Son of God that the stream of Divine mercy took its rise, and which shall flow on to bless the whole world; and from him, "the Sun of Righteousness," has emanated the cheering ray of Hope to ruined man. Nor, in speaking thus of the love of the eternal Son, do we slight the love of the eternal Father. Observe, in this verse God, speaking of his Son, says. "He shall come forth unto me," meaning surely that Christ, in his incarnation, with all that was thus involved of mercy and grace, would, in rescuing and restoring man, fulfil the Divine purpose and accomplish the Divine will. The Divine Father is no wrathful Being, needing to be appeased by the sacrifice of his Son. The Father "so loved the world, that he gave," etc. (Joh_3:16). The eternal Spirit, too, strives and pleads with men. There never has been schism in the eternal counsels. The mercy that saves us had its origin in the free and unbought love of the Godhead.
(2) In the life and work of the incarnate Christ. The life of Jesus is the most wonderful ever lived in the flesh. The lives of patriarchs, prophets, and righteous men through all ages pale in the presence of this life. "Grace and truth came by Jesus Christ." "His goings forth have been from of old, from everlasting;" but none of his manifestations has ever equalled that which took place when he clothed himself in the veil of our mortal flesh, and enabled man, through his perfect character and self-sacrificing work, to behold expressed in their very midst the glory of the Lord.
II. CONNECT THESE "GOINGS FORTH" WITH WHAT WAS PREDICTED HERE RESPECTING THE ADVENT OF CHRIST. As we behold him in his eternal existence and glory, Creator of all things, the Giver of life, the Imparter of light, manifesting himself in all the departments of the Divine operation; and then think of him as condescending to the limitations and conditions of our humanity, humbling himself to "the poor manger" at Bethlehem, and "the bitter cross" at Calvary, we are filled with wonder; yet love also inflames and inspires our souls. With profoundest gratitude and holiest joy we raise our carols. As we think of him as "the Ancient of days" and also the Babe of Bethlehem, our hearts are drawn to him, and we are impelled to adopt as our own the strain of Micah's great contemporary Isaiah, and to sing exultantly, "For unto us a Child is born," etc. (Isa_9:6).
Mic_5:3
I. WE ARE REMINDED OF DELAYS IN THE DIVINE WORKING. Seven hundred years must elapse ere the predictions respecting the advent of the Redeemer should be fulfilled and "the time" come. God's purposes in grace, as well as in nature and providence, are developed gradually. He makes demands upon human patience, bidding us wait. He often, by slow processes, brings to pass that which he has planned. "Rest in the Lord," etc. (Psa_37:7).
II. WE ARE REMINDED OF THE WITHDRAWAL OF PRIVILEGE. "Therefore will he give them up until," etc. The favoured people had slighted the privileges, which God had so richly bestowed upon them. He had not dealt so graciously with any other nation, but the blessings granted they had failed to improve, and hence these were now to be withdrawn. God had delivered them from their foes, but now they were to go into the land of captivity. The precious symbols of his near presence with them were no longer to be seen. The voice of prophecy, too, should soon become silent. Through sad and solemn losses they were to be led to look with ardent hope to the seining of "the Consolation of Israel."
III. WE ARE REMINDED HERE OF ULTIMATE GLORIOUS INCREASE "Then the remnant of his brethren shall return unto the children of Israel." Some limit these words to the conversion of the Jews, and understand by "the children of Israel" the true spiritual Israelites like Simeon and Anna, who waited for the advent of a spiritual Redeemer, and regard the words as intimating that to these in Messianic times there should be gathered "the remnant of Christ's brethren," i.e. the more spiritually minded amongst his own nation who should be constrained to welcome him to their hearts, and to consecrate themselves to his service. According to this interpretation the prophecy received its partial fulfilment in the conversion of the Jews in apostolic times, and shall yet be more completely fulfilled when the Jewish nation shall be brought in, and when "all Israel shall be saved." Others, however, give the words s yet wider meaning, and understand by "brethren" all who "hear the Word of God and keep it," and who are obedient to the will of Christ's Father and theirs, whether they be Jews or Gentiles; and see in these words a pre-intimation in prophetic times of the coming of that happy am when "the Ruler in Israel" shall sway his sceptre over a ransomed and redeemed world. And to that bright day of God we look on with longing hearts. Dawn upon our darkened world it surely will. God has not totally "given up" and abandoned our sin-stricken and sin-stained world. Even his withdrawals are with a view to the spiritual good of his children, and are followed, when the discipline is accomplished, by brighter and more glorious manifestations of his love and grace. "At the Name of Jesus every knee shall bow, and every tongue shall confess him Lord." His kingdom shall come, and his "will be done on earth, even as it is done in heaven."
Mic_5:4
I. THE HOLY MINISTERING LIFE OF THE CHRIST OF GOD. "And he shall stand and feed," etc. (Mic_5:4). It was thus declared that the very coming of Christ would be a descent with a view to helpfulness. In his advent the lofty would descend to the low, the strong to the feeble, for the express purpose of ministering unto them in order that he might lift up the fallen and restore the erring, and strengthen the weak by his own great might and love, This ministering character of the life of the Christ who was to appear was set forth by this and other Hebrew seers under the figure of a shepherd tending his flock. This was natural in view of the national history. The Jewish people gloried in David as one raised from the sheepfold to the throne, and rejoiced in him as their shepherd king. Hence with appropriateness the prophets referred to "great David's greater Son" under this simple yet beautiful emblem. The allusions, too, were in harmony with the destined birthplace of the Messiah—a locality so thoroughly pastoral in its character, and upon the plains of which district the Eastern shepherds kept constant watch. The emblem is admirably suggestive of the character and work of the Messiah, setting forth:
1. His gentleness; the weak, the tired, the tempted, the erring, being tended by him with patient love (Isa_40:11).
2. His watchfulness. "He shall stand," etc. (Mic_5:4); the posture indicating alertness, readiness to protect and defend.
3. His succors. He should "feed' the flock, supplying abundantly the spiritual wants of his people, and fully satisfying the longings and aspirations of their hearts. The records of the evangelists indicate how truly "ministering" in character the life of Christ was, and how that the most trusty shepherd watching over the flock committed to his charge but faintly images his wondrous care (Mat_20:28). His followers are to emulate his example, and to live ministering lives (Mat_20:26, Mat_20:27). He, as "the Man Christ Jesus," pursued his course of holy service "in the strength of the Lord, in the majesty of the Name of the Lord his God." And this Divine influence is available to all his servants.
II. THE PROSPERITY OF ALL WHO AVAIL THEMSELVES OF HIS MINISTERINGS AND WHO COMMIT THEMSELVES UNTO HIS CARE. "And they shall abide."
1. The thought of rest is suggested. "And they shall abide;" literally, "sit." The idea is the same as in Psa_23:2, "He maketh me to lie down," etc. Delightful repose, rest for the weary. The pastures of sin are dry and parched, and its waters are troubled, and man seeks in vain therein freedom from unrest; but when the heart reposes in Christ, then it knows what it is to lie down on the pastures of tender grass and by the waters of quietness.
2. The thought of security is also suggested. They shall sit without fear of harm overtaking them, because he "stands," their Guardian against all intrusion and invasion, ready as their champion to defend them from all peril, and to maintain their cause. So shall they dwell at rest and in security, and true prosperity be theirs perpetually. "And they shall abide."
III. THE HONOUR WITH WHICH THE MINISTERING CHRIST, BY REASON OF HIS CONDESCENDING AND GRACIOUS SERVICE, SHALL BE CROWNED. "For now shall he be great unto: the ends of the earth." "For now." The far distant future was present to the prophet's gaze as he uttered these words, and he referred to it as though it had already come. His faith had peered beyond the centuries intervening before the advent of the Messiah, and had rendered that event very real to him; and now he took by faith a yet wider range of vision, and locked on to the ages following the advent, and saw the ever-growing, ever-widening influence and honour the Christ should enjoy, and even beheld this as extending to earth's remotest bounds. Long and weary ages had passed since the prophet of God uttered this prediction; and we today, in the partial fulfilment of his words, have every ground of encouragement to look on to their complete accomplishment. What name is so powerful to inspire within men the holiest emotions, and to move them to devoted consecration, as that of Jesus Christ? He is indeed "great" in the marvellous influence he exerts upon human hearts and lives; and despite all the discouragements which meet us in Christian service, we find this influence widening, and behold cheering signs of the coming of that bright day in which all the ends of the earth shall see his salvation, and the assurance of the angel Gabriel to Mary be fully realized (Luk_1:32, Luk_1:33). Let us make room for One who comes with such eager gladness to bind up the world's wounds, and to pour into them the balm of his healing love. Let us yield to his holy and heavenly ministerings, and cast ourselves upon his loving, gentle care. True happiness and peace shall then be ours. The path of usefulness shall open out before us here, and in the day of his complete triumph we shall be sharers with him in his victory, and whoa his glory shall be revealed we also shall be glad with exceeding joy (1Pe_4:13).
Mic_5:5, Mic_5:6
I. THE DISTRACTIONS WHICH ARISE TO US IN OUR PERSONAL LIFE.
1. In our sinfulness we find peace in Christ. Sin is attended by distraction. It separates from God, the true Source of rest. It creates inward disquiet; for whilst when we do right conscience approves, "in whisper gentle and secret, like the murmur of a brook beneath the foliage," yet when we do wrong its accusations prey upon the spirit as with a fever's strength. And there is no deliverance from all this disquietude but in Christ (Mat_11:28; Rom_5:1).
2. In our sorrowfulness we find peace in Christ. He traverses the stormy seas of sorrow, and these adverse waves obey his voice. Amidst all the strifes and struggles of our life occasioned by our darker experiences he can give our spirits rest. Though in the world we must have tribulation, yet in him we have peace.
3. In our intellectual questionings and doubtings we find peace in Christ. The spirit of inquiry is rife in this age. Increased light is being shed upon various questions, and may necessitate the laying aside of opinions and forms of thought, long cherished. But, amidst this shaking and uprooting, the historical Christ remains, and his words, so charmingly simple and clear, so confident and reassuring, abide forever. And reposing with childlike trust in him and in his utterances, in which he has revealed to us the true way of life here, and has assured us of a blessed immortality with him hereafter, all mental unrest ceases, and our minds stayed thus shall ever be kept at perfect rest. "And this Man shall be the Peace."
II. THE DIFFERENCES WHICH PREVAIL BETWEEN CHRISTIAN COMMUNITIES.
1. From within. There will be such differences. Truth is many-sided, and our mental constitution varies. But amidst these diversities there is a centre of unity—Christ himself. Sharing his spirit, and being under the inspiration of his love, men become united in heart, and, despite their differences, are mane one through the possession of a common life and love. This is the true unity, the being one in life, and therefore in spirit, aim, endeavour, and in sympathy with our Father who is in heaven, and with his Christ, who came to save his people from all selfishness and sin, and to establish a universal brotherhood amongst men. It was for this that the great Intercessor prayed in his memorable high priestly prayer (Joh_17:21).
2. From without. Verses 5 and 6 dearly refer to assaults from without. Whether we take the reference to Assyria metaphorically or literally, the allusion must be to external attacks. And God in Christ is the Refuge and Strength of his Church, and amidst these will keep her in perfect peace whilst she rests in him (Psa_46:1-11.).
III. THE CONFLICTS BETWEEN NATIONS. It is mournful to reflect upon the method adopted, even by civilized and enlightened nations, in order to settle the disputes which arise between them. The appeal is made to the arbitrament of the sword. The heart sickens at the very thought of the battlefield, with all the suffering and desolation connected with it, and yearns with ardent desire for the coming of that bright day of God in which such strife shall cease. And our assurance of its coming rests upon Christ. Peace is a distinguishing characteristic of his holy gospel, which shall at length universally be accepted (Jas_3:17; Gal_5:22), and the acceptance of which shall be followed by peoples dwelling in amity and concord (Isa_11:6-9; Mic_4:3). Christ's disciples should be eminently distinguished by this spirit of peace. No contentious jarring spirit, out of tune, and hence marring the harmony of the concert, should be found amongst them, but all their voices should be in agreement, thus producing the sweetest music (Psa_133:1-3.).
Mic_5:7-15
I. THE SPIRITUAL INFLUENCE OF GOOD MEN IS HERE SET FORTH BY MEANS OF SYMBOLS.
1. This is likened to the influence of the dew and the rain (Mic_5:7). The symbol is suggestive of the preservative influence of the good. We know what a wasteful, scorching drought means to the natural world. Hills and dales, fields and downs, are arrayed in robes of sorrow. Branches that were covered with leaves have become "withered sprays." Meadows that were clothed with grass have become converted into "short, unmowed hay." Flocks once skipping about are pining through hunger and thirst. Earth's fruits are become "abortive," and her clods "stark and dry." Clouds of dust sweep over her plains, and from her banks the river seems to shrink. And thus desolate spiritually had the world been but for the influence of good men. Between the time of "the early and latter rains" vegetable life in Palestine was entirely dependent upon the dew. It was this which kept vegetation from becoming dry and withered, and preserved the land from drought and desolation. And even so the influence of good men in the world is preservative. Bad as the world is today morally and spiritually, it is not so bad as it would have been save for the influence exerted by those who are under the motive force of pure and holy principles. This preservative influence of the good is silent, quiet, noiseless in its operation. How gentle is the dew, and how copious when all is calm and tranquil! And how gently the rain falls from heaven in the refreshing shower, penetrating deeply into the thirsty land! There is quiet power, yet very effectual withal. So is it with the influence of the good. In the olden time here referred to, when princes and nobles, priests and prophets, had corrupted their way, a remnant was to be found among the people, unknown ones for the most part, but who nevertheless by their holy virtues and heavenly graces kept piety alive, and whose influence upon society was as that of the dew upon the parched, needy ground. So shall it ever be that our God shall not be left without faithful witnesses to honour and glorify his great Name.
2. The other symbol employed here is that of the lion (Mic_5:8, Mic_5:9). This suggests the thought of courage, boldness, fearlessness, together with strength and might. "The remnant of Jacob" are ever such as dare to do right, who resolutely follow their convictions, who possess a strong sense of justice and rectitude, and who act upon this at all risks and costs. They "trust in God and do the right." They are unyielding where true principle is at stake. "The wicked fleeth," etc. (Pro_28:1). And ultimately the victory is with such. The unprincipled shall be subdued and go down before them, as surely as sheep yield before the beasts of the forest.
II. THIS MORAL AND SPIRITUAL INFLUENCE OF GOOD MEN THUS SET FORTH IS DIVINELY DERIVED. It cometh "from the Lord" (Mic_5:7). He alone can impart to us the quiet, refreshing, reinvigorating power typified by the dew and the showers; and he alone can make us valiant in the maintenance and defence of truth and righteousness. We need hence to be found constantly looking unto him, that, divinely strengthened and sustained, it may be manifest that we belong to "the remnant" through whom it is his purpose to fertilize and bless the world.
III. IN ORDER TO THIS BENEFICENT INFLUENCE BEING EXERTED THERE MUST BE PURITY OF HEART AND SEPARATION FROM EVIL. (Mic_5:10-14.) God's ancient people were placed in the most favourable circumstances for being the medium of good W other nations and tribes; but, forgetful of their "high calling," they yielded to the contaminating influences of the world around, and even exceeded the heathen nations in the practice of sin, and hence their honour was laid in the dust, and they were threatened with national decay. And for the comfort of "the remnant" the assurance was given that there should be brought about the purification of the Church (Mic_5:10-14). True spiritual influence is ever the outcome of true spiritual excellence. Would we be influential for good, we must "follow after holiness." We must be watchful over our lips that we offend not with our tongues. All self-seeking, strifes, jealousies, must be put away from us. "Let every one that nameth," etc. (2Ti_2:19). Then "God will bless us," and through us others (Psa_67:1-7.).
IV. THIS SPIRITUAL INFLUENCE SHALL ULTIMATELY PREVAIL. (Mic_5:15.) Whilst evil sometimes appears victorious, the cause of truth and righteousness shall finally triumph. This chapter, which begins with declaring the coming of "the Babe of Bethlehem," ends with a solemn declaration of the final discomfiture of all who oppose the sway of this "Ruler in Israel" (Mic_5:15). Array not yourselves "against the Lord and his Anointed." His foes shall become his footstool. "Kiss the Son" (Psa_2:12).
1. Bethlehem has become one of the most notable places in the world—a theme for poets, a subject for artists, a goal for pilgrims. Its names have received a new and higher significance. Bethlehem has become a "house of bread" for a dying world; Ephratah has been "fruitful" in the richest blessings for the human race.
2. The family of David is now, through Jesus Christ, the most exalted family of the earth. Contrast the Ptolemies, Caesars, and other royal names.
3. The Jewish Church sprang to a now life. It has taken a place of supreme influence among the nations, not simply through Christ himself, but through the works and writings of his apostles and evangelists. Great as these blessings are already, we shall see greater things than these. "The kingdom" shall be restored, "yea, the former dominion shall come (Mic_4:8). For ages there had been "no king" (Mic_4:9), at the best only a temporary "judge" (Mic_5:1). Israel still held as its ideal king David the great. Its ideal should be more than realized. A new David shall come forth "unto me," and in God's Name and strength shall rule (Mic_5:4). Victory is promised under figures suggested By existing foes (Mic_5:5-9). In those spiritual triumphs of Jesus Christ we shall see the fulfilment of the predictions of his everlasting dominion. And in these victories of grace his nation will take a share, and will be still further glorious in the eyes of God and man (Isa_55:1-13, Isa_66:1-24, etc.). The prediction of a Ruler so mighty, yet of such lowly origin, prepares for the description of a still greater glory. And the fact of the power and influence in the world of the Babe of Bethlehem prepares us to receive, nay, more, requires us to believe in, his Divine dignity. The "coming forth" from Bethlehem can only be explained by previous "goings forth." These words declare:
(1) The preexistence of the Messiah (Joh_8:58).
(2) His previous manifestations and operations—in creation (Joh_1:3), providence (Col_1:17; Heb_1:3), and as the Divine Angel of Jehovah (Gen_18:1-33; etc.).
(3) Eternal existence. Because thou art "from everlasting," therefore "thou art God" (Psa_90:2; Joh_1:1). Nothing but the truth of the Deity of Christ can explain the predictions of him or unlock the mysteries of his character and his life. The more lowly his origin and all the facts of his earthly life, the more inexplicable his present majesty, unless we acknowledge him as personally Divine.—E.S.P.
Mic_5:7-9
I. GENTLE TO BLESS. Notice the figures.
1. "A dew from the Lord." The dew is of heavenly origin, and comes fresh from the hand of God (Job_38:28; cf. Joh_1:13; Joh_3:3, "from above"), reflecting God's light, transparent and glistering (of. Mat_5:16; 2Co_1:12; Php_2:15, Php_2:16), evanescent and apparently one of the frailest of nature's forces, yet powerful to quicken and sustain life that would otherwise perish (cf. Corinthians 1:26-28; 4:15; 2Co_4:12; Jas_5:19, Jas_5:20). Such spiritual qualifications in individuals made the Church of Christ a life-gi