7 And the remnant H7611 of Jacob H3290 shall be in the midst H7130 of many H7227 people H5971 as a dew H2919 from the LORD, H3068 as the showers H7241 upon the grass, H6212 that tarrieth H6960 not for man, H376 nor waiteth H3176 for the sons H1121 of men. H120
Therefore will he give them up, H5414 until the time H6256 that she which travaileth H3205 hath brought forth: H3205 then the remnant H3499 of his brethren H251 shall return H7725 unto the children H1121 of Israel. H3478
For I will pour H3332 water H4325 upon him that is thirsty, H6771 and floods H5140 upon the dry ground: H3004 I will pour H3332 my spirit H7307 upon thy seed, H2233 and my blessing H1293 upon thine offspring: H6631
But G1161 the Lord G2962 said G2036 unto G4314 him, G846 Go thy way: G4198 for G3754 he G3778 is G2076 a chosen G1589 vessel G4632 unto me, G3427 to bear G941 my G3450 name G3686 before G1799 the Gentiles, G1484 and G2532 kings, G935 and G5037 the children G5207 of Israel: G2474
I G1473 have planted, G5452 Apollos G625 watered; G4222 but G235 God G2316 gave the increase. G837
Through G1722 mighty G1411 signs G4592 and G2532 wonders, G5059 by G1722 the power G1411 of the Spirit G4151 of God; G2316 so G5620 that from G575 Jerusalem, G2419 and G2532 round about G2945 unto G3360 Illyricum, G2437 I G3165 have fully preached G4137 the gospel G2098 of Christ. G5547 Yea, G1161 so G3779 have I strived G5389 to preach the gospel, G2097 not G3756 where G3699 Christ G5547 was named, G3687 lest G3363 I should build G3618 upon G1909 another man's G245 foundation: G2310
Now G1161 if G1487 the fall G3900 of them G846 be the riches G4149 of the world, G2889 and G2532 the diminishing G2275 of them G846 the riches G4149 of the Gentiles; G1484 how G4214 much more G3123 their G846 fulness? G4138
Even so G3779 then G3767 at G1722 this present G3568 time G2540 also G2532 there is G1096 a remnant G3005 according G2596 to the election G1589 of grace. G5485 And G1161 if G1487 by grace, G5485 then is it no more G2089 G3765 of G1537 works: G2041 otherwise G1893 grace G5485 is G1096 no more G2089 G3765 grace. G5485 But G1161 if G1487 it be of G1537 works, G2041 then is it G2076 no more G2089 G3765 grace: G5485 otherwise G1893 work G2041 is G2076 no more G2089 G3765 work. G2041
What G5101 shall we say G2046 then? G3767 That G3754 the Gentiles, G1484 which G3588 followed G1377 not G3361 after righteousness, G1343 have attained G2638 to righteousness, G1343 even G1161 the righteousness G1343 which G3588 is of G1537 faith. G4102
And G2532 a vision G3705 appeared G3700 to Paul G3972 in G1223 the night; G3571 There stood G2258 G2476 a man G5100 G435 of Macedonia, G3110 and prayed G3870 him, G846 G2532 saying, G3004 Come over G1224 into G1519 Macedonia, G3109 and help G997 us. G2254
Then G1161 Paul G3972 and G2532 Barnabas G921 waxed bold, G3955 and said, G2036 It was G2258 necessary G316 that the word G3056 of God G2316 should G2980 first G4412 have been spoken G2980 to you: G5213 but G1161 seeing G1894 ye put G683 it G846 from you, G683 and G2532 judge G2919 yourselves G1438 unworthy G3756 G514 of everlasting G166 life, G2222 lo, G2400 we turn G4762 to G1519 the Gentiles. G1484
And G1161 as G1722 I G3165 began G756 to speak, G2980 the Holy G40 Ghost G4151 fell G1968 on G1909 them, G846 as G5618 G2532 on G1909 us G2248 at G1722 the beginning. G746
And it shall be in that day, H3117 that living H2416 waters H4325 shall go out H3318 from Jerusalem; H3389 half H2677 of them toward the former H6931 sea, H3220 and half H2677 of them toward the hinder H314 sea: H3220 in summer H7019 and in winter H2779 shall it be.
The remnant H7611 of Israel H3478 shall not do H6213 iniquity, H5766 nor speak H1696 lies; H3577 neither shall a deceitful H8649 tongue H3956 be found H4672 in their mouth: H6310 for they shall feed H7462 and lie down, H7257 and none shall make them afraid. H2729
And the remnant H7611 of Jacob H3290 shall be among the Gentiles H1471 in the midst H7130 of many H7227 people H5971 as a lion H738 among the beasts H929 of the forest, H3293 as a young lion H3715 among the flocks H5739 of sheep: H6629 who, if he go through, H5674 both treadeth down, H7429 and teareth in pieces, H2963 and none can deliver. H5337
I will surely H622 assemble, H622 O Jacob, H3290 all of thee; I will surely H6908 gather H6908 the remnant H7611 of Israel; H3478 I will put H7760 them together H3162 as the sheep H6629 of Bozrah, H1223 H1224 as the flock H5739 in the midst H8432 of their fold: H1699 they shall make great noise H1949 by reason of the multitude of men. H120
Hate H8130 the evil, H7451 and love H157 the good, H2896 and establish H3322 judgment H4941 in the gate: H8179 it may be that the LORD H3068 God H430 of hosts H6635 will be gracious H2603 unto the remnant H7611 of Joseph. H3130
And it shall come to pass, that whosoever shall call H7121 on the name H8034 of the LORD H3068 shall be delivered: H4422 for in mount H2022 Zion H6726 and in Jerusalem H3389 shall be deliverance, H6413 as the LORD H3068 hath said, H559 and in the remnant H8300 whom the LORD H3068 shall call. H7121
Then shall we know, H3045 if we follow H7291 on to know H3045 the LORD: H3068 his going forth H4161 is prepared H3559 as the morning; H7837 and he shall come H935 unto us as the rain, H1653 as the latter H4456 and former rain H3384 unto the earth. H776
Afterward he brought me again H7725 unto the door H6607 of the house; H1004 and, behold, waters H4325 issued out H3318 from under the threshold H4670 of the house H1004 eastward: H6921 for the forefront H6440 of the house H1004 stood toward the east, H6921 and the waters H4325 came down H3381 from under from the right H3233 side H3802 of the house, H1004 at the south H5045 side of the altar. H4196
Yet, behold, therein shall be left H3498 a remnant H6413 that shall be brought forth, H3318 both sons H1121 and daughters: H1323 behold, they shall come forth H3318 unto you, and ye shall see H7200 their way H1870 and their doings: H5949 and ye shall be comforted H5162 concerning the evil H7451 that I have brought H935 upon Jerusalem, H3389 even concerning all that I have brought H935 upon it.
Are there H3426 any among the vanities H1892 of the Gentiles H1471 that can cause rain? H1652 or can the heavens H8064 give H5414 showers? H7241 art not thou he, O LORD H3068 our God? H430 therefore we will wait H6960 upon thee: for thou hast made H6213 all these things.
And I will set H7760 a sign H226 among them, and I will send H7971 those that escape H6412 of them unto the nations, H1471 to Tarshish, H8659 Pul, H6322 and Lud, H3865 that draw H4900 the bow, H7198 to Tubal, H8422 and Javan, H3120 to the isles H339 afar off, H7350 that have not heard H8085 my fame, H8088 neither have seen H7200 my glory; H3519 and they shall declare H5046 my glory H3519 among the Gentiles. H1471
For as the rain H1653 cometh down, H3381 and the snow H7950 from heaven, H8064 and returneth H7725 not thither, but watereth H7301 the earth, H776 and maketh it bring forth H3205 and bud, H6779 that it may give H5414 seed H2233 to the sower, H2232 and bread H3899 to the eater: H398
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Micah 5
Commentary on Micah 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
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: 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 (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 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 (Isa 66:7-11; Lu 21:24; Re 12:1, 2, 4; compare Ro 8:22).
the remnant of his brethren shall return unto the children of Israel—(Compare Mic 4:7). The remainder of the Israelites dispersed in foreign lands shall return to join their countrymen in Canaan. The Hebrew for "unto" is, literally, "upon," implying superaddition to those already gathered.
4. he shall stand—that is, persevere: implying the endurance of His kingdom [Calvin]. Rather, His sedulous care and pastoral circumspection, as a shepherd stands erect to survey and guard His flock on every side (Isa 61:5) [Maurer].
feed—that is, rule: as the Greek word similarly in Mt 2:6, Margin, means both "feed" and "rule" (Isa 40:11; 49:10; Eze 34:23; compare 2Sa 5:2; 7:8).
in the majesty of the name of the Lord—possessing the majesty of all Jehovah's revealed attributes ("name") (Isa 11:2; Php 2:6, 9; Heb 2:7-9).
his God—God is "His God" in a oneness of relation distinct from the sense in which God is our God (Joh 20:17).
they shall abide—the Israelites ("they," namely, the returning remnant and the "children of Israel previously in Canaan) shall dwell in permanent security and prosperity (Mic 4:4; Isa 14:30).
unto the ends of the earth—(Mic 4:1; Ps 72:8; Zec 9:10).
5. this man—in Hebrew simply "This." The One just mentioned; He and He alone. Emphatical for Messiah (compare Ge 5:29).
the peace—the fountainhead of peace between God and man, between Israel and Israel's justly offended God (Ge 49:10; Isa 9:6; Eph 2:14, 17; Col 1:20), and, as the consequence, the fountain of "peace on earth," where heretofore all is strife (Mic 4:3; Ho 2:18; Zec 9:10; Lu 2:14).
the Assyrian—Being Israel's most powerful foe at that time, Assyria is made the representative of all the foes of Israel in all ages, who shall receive their final destruction at Messiah's appearing (Eze 38:1-23).
seven shepherds, and eight—"Seven" expresses perfection; "seven and eight" is an idiom for a full and sufficient number (Job 5:19; Pr 6:16; Ec 11:2).
principal men—literally, "anointed (humble) men" (Ps 62:9), such as the apostles were. Their anointing, or consecration and qualification to office, was by the Holy Spirit [Calvin] (1Jo 2:20, 27). "Princes" also were anointed, and they are mentioned as under Messiah (Isa 32:1). English Version therefore gives the probable sense.
6. waste—literally, "eat up": following up the metaphor of "shepherds" (compare Nu 22:4; Jer 6:3).
land of Nimrod—Babylon (Mic 4:10; Ge 10:10); or, including Assyria also, to which he extended his borders (Ge 10:11).
in the entrances—the passes into Assyria (2Ki 3:21). The Margin and Jerome, misled by a needless attention to the parallelism, "with the sword," translate, "with her own naked swords"; as in Ps 55:21 the Hebrew is translated. But "in the entrances" of Assyria, answers to, "within our borders." As the Assyrians invade our borders, so shall their own borders or "entrances" be invaded.
he … he—Messiah shall deliver us, when the Assyrian shall come.
7. remnant of Jacob—already mentioned in Mic 5:3. It in comparative smallness stands in antithesis to the "many people." Though Israel be but a remnant amidst many nations after her restoration, yet she shall exercise the same blessed influence in quickening them spiritually that the small imperceptible dew exercises in refreshing the grass (De 32:2; Ps 72:6; 110:3). The influence of the Jews restored from Babylon in making many Gentile proselytes is an earnest of a larger similar effect hereafter (Isa 66:19; Zec 8:13).
from the Lord—Israel's restoration and the consequent conversion of the Gentiles are solely of grace.
tarrieth not for man—entirely God's work, as independent of human contrivance as the dew and rains that fertilize the soil.
8. as a lion—In Mic 5:7 Israel's benignant influence on the nations is described; but here her vengeance on the godless hosts who assail her (Isa 66:15, 16, 19, 24; Zec 12:3, 6, 8, 9; 14:17, 18). Judah will be "as as lion," not in respect to its cruelty, but in its power of striking terror into all opponents. Under the Maccabees, the Jews acquired Idumea, Samaria, and parts of the territory of Ammon and Moab [Grotius]. But this was only the earnest of their future glory on their coming restoration.
9. Thine hand shall be lifted up—In Isa 26:11 it is Jehovah's hand that is lifted up; here Israel's as Mic 5:8 implies, just as "Zion" is addressed and directed to "beat in pieces many people" (Mic 4:13; compare Isa 54:15, 17). For Israel's foes are Jehovah's foes. When her hand is said to be lifted up, it is Jehovah's hand that strikes the foe by her (compare Ex 13:9, with Ex 14:8).
10. cut off thy horses … chariots—namely, those used for the purposes of war. Israel had been forbidden the use of cavalry, or to go to Egypt for horses (De 17:16), lest they should trust in worldly forces, rather than in God (Ps 20:7). Solomon had disregarded this command (1Ki 10:26, 28). Hereafter, saith God, I will remove these impediments to the free course of My grace: horses, chariots, &c., on which ye trust. The Church will never be safe, till she is stripped of all creature trusts, and rests on Jehovah alone [Calvin]. The universal peace given by God shall cause warlike instruments to be needless. He will cut them off from Israel (Zec 9:10); as she will cut them off from Babylon, the representative of the nations (Jer 50:37; 51:21).
11. cut off … cities … strongholds—such as are fortified for war. In that time of peace, men shall live in unwalled villages (Eze 38:11; compare Jer 23:6; 49:31; Zec 2:8).
12. witchcrafts out of thine hand—that is, which thou now usest.
13. graven images … cut off—(Compare Isa 2:8, 18-21; 30:22; Zec 13:2).
standing images—statues.
14. groves … cities—The "groves" are the idolatrous symbol of Astarte (De 16:21; 2Ki 21:7). "Cities" being parallel to "groves," must mean cities in or near which such idolatrous groves existed. Compare "city of the house of Baal" (2Ki 10:25), that is, a portion of the city sacred to Baal.
15. vengeance … such as they have not heard—or, as the Hebrew order favors, "the nations that have not hearkened to My warnings." So the Septuagint (Ps 149:7).