Micah · Chapter 4

V. 1. In the last days-Or, in the latter days, at the expiring of the seventy years captivity, near two hundred years from Micah’s time, a type of the days of the Messiah’s kingdom. The mountain-The mountain on which the temple stood, the type of the church of Christ. Established-Literally fulfilled when the second temple was built by the Jews. Spiritually, when Christ established his church by the preaching of the gospel.

Verses 1. - 4. But in the last days it shall come to pass] These four verses contain, says Bp. Newcome, a prophecy that was to be fulfilled by the coming of the Messiah, when the Gentiles were to be admitted into covenant with God, and the apostles were to preach the Gospel, beginning at Jerusalem, Luke 24:47; Acts 2:14, &c., when Christ was to be the spiritual Judge and King of many people, was to convince many nations of their errors and vices, and was to found a religion which had the strongest tendency to promote peace. Bp. Lowth thinks that “Micah took this passage from Isaiah;” or the Spirit may have inspired both prophets with this prediction; or both may have copied some common original, the words of a prophet well known at that time. The variations (few and of little importance) may be seen in the notes on the parallel passages, Isaiah 2:2, &c.; to which the reader is requested to refer.

Verses 1-5. In the last days it shall come to pass, &c., — The first three of these verses are the same as Isaiah 2:2-4, where see the notes. They evidently “contain a prophecy which was to be fulfilled by the coming of the Messiah; when the [believing] Gentiles were to be admitted into covenant with God, and the apostles were to preach the gospel, beginning at Jerusalem; when Christ was to be the spiritual Judge and King of many people, was to convince many nations of their errors and vices, and was to found a religion which had the strongest tendency to promote peace.” — Newcome. They shall sit every man under his vine, &c. — This shall be the effect of that peace foretold in the foregoing verse, every man shall securely enjoy his own possessions, and the fruits of his labours. The expressions are figurative, signifying a state of uninterrupted tranquillity. All people will walk every one in the name of his god — It is the practice of all people to serve their gods, and to be attached to the religion of their forefathers, though false and absurd. And surely it much more becomes us to cleave steadfastly to the service of the true God, and not to disobey his laws or forsake his ordinances, as we have too often done. This prophecy will be remarkably fulfilled at the time of the general conversion of the Jews, as has been observed in the notes on the parallel place in Isaiah.

Verse 1. In the last days it shall come to pass. In the new times, as in Isaiah 4., which Micah had read, and now repeats by the Spirit. In the gospel age the new-testament church, built above the hills of human power, shall rise in glory over all the earth.

V. 2. Many nations-This was in part fulfilled when so many proselyted servants of several nations, in love to their Jewish masters, and more to the God of the Jews, came up with them from Jerusalem. Come-So the Jews, released from captivity, encouraged each other; which was a fulfilling of this prophecy in part; the conversion of the multitude of the Gentiles to Christ, was a more eminent fulfilling of it. To the mountain-To the temple at Jerusalem, a type of Christ and the gospel church. From Jerusalem-In Jerusalem is declared the only way of worshipping God, and from thence the only law of right worship shall go forth, when the Messiah is come.

Verses 1. - 4. But in the last days it shall come to pass] These four verses contain, says Bp. Newcome, a prophecy that was to be fulfilled by the coming of the Messiah, when the Gentiles were to be admitted into covenant with God, and the apostles were to preach the Gospel, beginning at Jerusalem, Luke 24:47; Acts 2:14, &c., when Christ was to be the spiritual Judge and King of many people, was to convince many nations of their errors and vices, and was to found a religion which had the strongest tendency to promote peace. Bp. Lowth thinks that “Micah took this passage from Isaiah;” or the Spirit may have inspired both prophets with this prediction; or both may have copied some common original, the words of a prophet well known at that time. The variations (few and of little importance) may be seen in the notes on the parallel passages, Isaiah 2:2, &c.; to which the reader is requested to refer.

Verses 1-5. In the last days it shall come to pass, &c., — The first three of these verses are the same as Isaiah 2:2-4, where see the notes. They evidently “contain a prophecy which was to be fulfilled by the coming of the Messiah; when the [believing] Gentiles were to be admitted into covenant with God, and the apostles were to preach the gospel, beginning at Jerusalem; when Christ was to be the spiritual Judge and King of many people, was to convince many nations of their errors and vices, and was to found a religion which had the strongest tendency to promote peace.” — Newcome. They shall sit every man under his vine, &c. — This shall be the effect of that peace foretold in the foregoing verse, every man shall securely enjoy his own possessions, and the fruits of his labours. The expressions are figurative, signifying a state of uninterrupted tranquillity. All people will walk every one in the name of his god — It is the practice of all people to serve their gods, and to be attached to the religion of their forefathers, though false and absurd. And surely it much more becomes us to cleave steadfastly to the service of the true God, and not to disobey his laws or forsake his ordinances, as we have too often done. This prophecy will be remarkably fulfilled at the time of the general conversion of the Jews, as has been observed in the notes on the parallel place in Isaiah.

Ver. 2. Many nations shall come. Those who have been worshippers of idols, and constantly engaged in war, shall, after their conversion, to the great shame of carnal christian nations, leave their wilder habits of hunting and war, for agriculture, and the comforts of a religious life.

V. 3. He-The Messiah shall act as a judge and king. Rebuke-So Christ commissioned his apostles, to teach all nations.

Verses 1. - 4. But in the last days it shall come to pass] These four verses contain, says Bp. Newcome, a prophecy that was to be fulfilled by the coming of the Messiah, when the Gentiles were to be admitted into covenant with God, and the apostles were to preach the Gospel, beginning at Jerusalem, Luke 24:47; Acts 2:14, &c., when Christ was to be the spiritual Judge and King of many people, was to convince many nations of their errors and vices, and was to found a religion which had the strongest tendency to promote peace. Bp. Lowth thinks that “Micah took this passage from Isaiah;” or the Spirit may have inspired both prophets with this prediction; or both may have copied some common original, the words of a prophet well known at that time. The variations (few and of little importance) may be seen in the notes on the parallel passages, Isaiah 2:2, &c.; to which the reader is requested to refer.

Verses 1-5. In the last days it shall come to pass, &c., — The first three of these verses are the same as Isaiah 2:2-4, where see the notes. They evidently “contain a prophecy which was to be fulfilled by the coming of the Messiah; when the [believing] Gentiles were to be admitted into covenant with God, and the apostles were to preach the gospel, beginning at Jerusalem; when Christ was to be the spiritual Judge and King of many people, was to convince many nations of their errors and vices, and was to found a religion which had the strongest tendency to promote peace.” — Newcome. They shall sit every man under his vine, &c. — This shall be the effect of that peace foretold in the foregoing verse, every man shall securely enjoy his own possessions, and the fruits of his labours. The expressions are figurative, signifying a state of uninterrupted tranquillity. All people will walk every one in the name of his god — It is the practice of all people to serve their gods, and to be attached to the religion of their forefathers, though false and absurd. And surely it much more becomes us to cleave steadfastly to the service of the true God, and not to disobey his laws or forsake his ordinances, as we have too often done. This prophecy will be remarkably fulfilled at the time of the general conversion of the Jews, as has been observed in the notes on the parallel place in Isaiah.

3. When Jehovah will be thus recognized as the Lord of all, an era of permanent world peace will set in. Judge — Better, arbitrate. Rebuke — Better, R.V., “decide concerning.” Difficult international disputes, which at other times would have caused war will be decided by Jehovah. With such an arbiter war will disappear; then the implements of warfare will be needed no longer, and they will be turned into implements of agriculture; and in time the art of warfare will be entirely forgotten (compare Joel 3:10). 4 In that blessed era the people of Jehovah will be allowed to enjoy undisturbed the blessings of peace; no enemies will be there to make them afraid. For the expression “they shall sit… ,” describing a condition of peaceful felicity, compare 1 Kings 4:25; 2 Kings 18:31. In the course of time the words may have become a proverbial saying (see on Joel 1:12). To dispel any doubt that might arise concerning the fulfillment of the glorious promise the prophet seals it by adding the solemn formula, “The mouth of Jehovah of hosts hath spoken it” (Isaiah 1:20). The exact meaning of verse 5 and its connection with the preceding verses is somewhat uncertain. Perhaps it is best, following Isaiah 2:5, to interpret it as containing an exhortation to the listeners to do their share toward a realization of the promised felicity. The enjoyment of the glory described in verses 1-4 is still a matter of expectation; the other nations are joined to their idols, and there is no move on their part to turn to Jehovah; even Israel is hopelessly corrupt (Micah 3:1ff.). Hence, the prophet continues, if the ideal is to be realized it is high time to make a beginning, and this beginning must be made by the chosen people; Israel must turn to its God and live in harmony with his will. Walk in the name — “The name of God is that side of his nature which can be revealed to man; and to walk in his name means to live in mystic union with God as he has revealed himself, and under his protection” (see on Amos 2:7). To walk in the names of false deities must be understood similarly. Forever and ever — The union is not to be broken again (see on Hosea 2:19, 20). If the above interpretation of verse 5 is correct a better rendering would be, “Since (at present) all the peoples walk every one in the name of his god, therefore we will (or, let us) walk (the more resolutely) in the name of Jehovah our God forever and ever.”

To sum up, the chief features of the Messianic age emphasized in this passage are: 1. Zion will be recognized as the seat of Jehovah’s universal dominion. 2. The spread of the true religion will be accomplished not by the force of arms but through the moral influence going out from Zion. 3. There is to be no external world power; the nations will retain political independence; Jehovah, not Israel, will rule the world. 4. War will come to an end; international disputes will be settled by arbitration, Jehovah himself being the arbiter.

A few remarks concerning the fulfillment of this and similar prophecies may be in order in this connection. The hope expressed in this passage is not yet fulfilled; literally it will probably never be fulfilled; in spirit and essence it will reach its fulfillment, according to the universal Christian belief, when the Spirit of God or the Spirit of Jesus comes to be the dynamic of individual and national life and conduct everywhere. For a clear understanding of the details of the prediction and its fulfillment the following facts should be borne in mind: The prophets had a sublime conception of the character of Jehovah, and it is this conception which enabled them to apprehend, in a measure at least, the ultimate purposes of Jehovah for mankind; they were convinced that the character of the age in which man would permit God to have his own way must correspond to the character of the God whom they knew. But the glimpses and visions of the future did not remove the prophets from their present, and it is but natural that in their thoughts concerning the manner (not the fact) in which God would carry out his purposes they should be influenced by the circumstances of their present. For example, when the words found in Micah 4:1-5, were spoken, Israel was the chosen nation in which “all the nations of the earth should be blessed”; Jerusalem was the earthly dwelling place of Jehovah. The author looked upon Israel as a “servant” with a sublime mission, and he was sure that the nation would have an important part in the working out of the divine plan of redemption. That there ever could come a time when not even a remnant would be ready and qualified to carry out the divine commission, does not seem to have suggested itself to the minds of the prophets; and yet it follows naturally from their teaching, and it is a legitimate inference from the conditional character of all prophecy, that, if at some future time, through its own fault, the nation should prove itself incapable of carrying to completion its mission, some other “servant” must take its place, if God still desires to carry out his original purpose. The later history of Israel shows that through disobedience it cut itself off, as a nation, from God and from its place in his plan of redemption. As a result its place became vacated, and another “servant” had to be found. This other “servant,” Christians believe, was Jesus the Christ. With the cutting off of Israel the promises based upon the assumption that the nation would prove faithful became of no effect. Hence all elements of Messianic prediction connected with the nation Israel, such as the final exaltation of the nation, the permanence and unique place of Zion, and others, should be eliminated from all Christian expectations concerning the nature and character of the true kingdom of God.

The recurrence of these verses (with the exception of verse 4, and with verse 5 in a different form) in Isaiah 2:2-5, raises a literary question concerning the relation of the two passages to one another. If a dependence is recognized at all one of four explanations must be accepted:

(1) Isaiah is dependent upon Micah; (2) Micah is dependent upon Isaiah;

(3) both are dependent upon an earlier prophet; (4) it is a late passage, inserted in both books at a time subsequent to the eighth century B.C. “The passage was very possibly written and inserted in Micah after the exile, and copied from Micah by one of the editors of Isaiah” (Cheyne). Since only internal evidence is available, absolute certainty cannot be expected. Against (1) it has been urged that Micah was a younger contemporary of Isaiah, and that the former’s ministry did not begin until some time after the discourses embodied in Isaiah ii-iv had been delivered (that is, the reign of Jotham, see pp. 361ff.). Hence, in order to establish the dependence of the earlier upon the later, it must be assumed that Isaiah 2:2-5, was borrowed from Micah and inserted in its present place some time after the other prophecies in that section (chapters 2-4) had been spoken. In opposition to (2) it has been pointed out that in Micah the passage appears to be imbedded more closely in its context, while in Isaiah the connection is exceedingly loose; and this fact has been thought by some to prove that its original place is in Micah. For a long time (3) was generally regarded as the most satisfactory explanation. According to this view the utterance of an older unknown prophet was adopted by Isaiah as well as by Micah as a “classic” description of the ideal kingdom of God to which the prophets of Jehovah looked forward. The fact that in both books the passage begins with “and” has been thought to favor the idea that the prediction was torn from its original context. Most recent commentators favor (4), that in both books the verses are a later interpolation. This view is closely bound up with the claim that all Messianic hopes have their origin in the exilic or postexilic period (see p. 215). The possibility of such interpolation cannot be denied, but certainly there is nothing in the passage itself to compel one to consider it a late product On the whole, (3) offers the most satisfactory explanation.

Restoration and healing of the dispersed — Revival of the kingdom of David, 6-8.

V. 4. They-The redeemed of the Lord, redeemed from Babylonish captivity, the type of a greater redemption by Christ. Shall sit-That is, they shall enjoy peace, security and plenty. This was more fully made good in the gospel-days.

Verse 4. Under his vine and under his fig tree] A proverbial expression, indicative of perfect peace, security, and rural comfort. See on Isaiah 2:1. This verse is an addition to the prophecy as it stands in Isaiah.

Verses 1-5. In the last days it shall come to pass, &c., — The first three of these verses are the same as Isaiah 2:2-4, where see the notes. They evidently “contain a prophecy which was to be fulfilled by the coming of the Messiah; when the [believing] Gentiles were to be admitted into covenant with God, and the apostles were to preach the gospel, beginning at Jerusalem; when Christ was to be the spiritual Judge and King of many people, was to convince many nations of their errors and vices, and was to found a religion which had the strongest tendency to promote peace.” — Newcome. They shall sit every man under his vine, &c. — This shall be the effect of that peace foretold in the foregoing verse, every man shall securely enjoy his own possessions, and the fruits of his labours. The expressions are figurative, signifying a state of uninterrupted tranquillity. All people will walk every one in the name of his god — It is the practice of all people to serve their gods, and to be attached to the religion of their forefathers, though false and absurd. And surely it much more becomes us to cleave steadfastly to the service of the true God, and not to disobey his laws or forsake his ordinances, as we have too often done. This prophecy will be remarkably fulfilled at the time of the general conversion of the Jews, as has been observed in the notes on the parallel place in Isaiah.

V. 5. All people will walk-It is the practice of all nations, to serve their gods. Will walk-Seek the Lord, embrace his law and worship.

Verse 5. Every one in the name of his god] This shall be the state of the Gentile world; but after the captivity, the Jews walked in the name of Jehovah alone; and acknowledge no other object of religious worship to the present day.

Verses 1-5. In the last days it shall come to pass, &c., — The first three of these verses are the same as Isaiah 2:2-4, where see the notes. They evidently “contain a prophecy which was to be fulfilled by the coming of the Messiah; when the [believing] Gentiles were to be admitted into covenant with God, and the apostles were to preach the gospel, beginning at Jerusalem; when Christ was to be the spiritual Judge and King of many people, was to convince many nations of their errors and vices, and was to found a religion which had the strongest tendency to promote peace.” — Newcome. They shall sit every man under his vine, &c. — This shall be the effect of that peace foretold in the foregoing verse, every man shall securely enjoy his own possessions, and the fruits of his labours. The expressions are figurative, signifying a state of uninterrupted tranquillity. All people will walk every one in the name of his god — It is the practice of all people to serve their gods, and to be attached to the religion of their forefathers, though false and absurd. And surely it much more becomes us to cleave steadfastly to the service of the true God, and not to disobey his laws or forsake his ordinances, as we have too often done. This prophecy will be remarkably fulfilled at the time of the general conversion of the Jews, as has been observed in the notes on the parallel place in Isaiah.

V. 6. That halteth-The Jews weakened with the hard usage of oppressing conquerors. Her-Captive Judah; driven out, of their own land. And Christ will much more gather to his fold those who were captives to Satan.

Verse 6. Will I assemble her that halteth—driven out—afflicted] Under these epithets, the state of the Jews, who were to be gathered into the Christian Church, is pointed out. They halted between the true God and idols; they were driven out into captivity, because of this idolatry; and they were variously afflicted, because they would not return unto the Lord that bought them.

Verses 6, 7. In that day — At that time; will I assemble her that halteth — Or, her that is weak, or bowed down; namely, the Jewish people, weakened with the hard usage of oppressing conquerors. And I will gather her that is driven out — Captive Judah, driven out from their own land. And her that I have afflicted — That I have subjected to great calamities. The calamity of the seventy years’ captivity in Babylon seems to be chiefly referred to: as if he had said, “Though I have broken the power of my people, removed them into captivity afar off, and afflicted them; yet will I restore them to their country, I will send them the Messiah, and will be always their king.” I will make her that halted a remnant — A part of them shall be preserved, as a seed which shall take root and increase, which shall continue to the coming of the Messiah, and in which the designs of my providence shall be accomplished.

6. When the era of Messianic peace dawns, the dispersed of Israel will share in its glory; Jehovah will bring back all whom in his anger he cast out. A similar promise is found in Micah 2:12, 13, only in the present passage is added a new thought, the restoration of health, physical and moral, to the dispersed. R.V. reads instead of “her that halteth… ,” “that which is lame,… that which is driven away,… that which I have afflicted,” which is preferable in English, though the Hebrew has the feminine form. All three expressions are pictures of the judgment suffered in consequence of sin. The affliction has been severe and the outcasts are near unto death, but Jehovah will revive them.

V. 7. A remnant-Which as they are preserved for a seed, so they take root and increase, and continue to the coming of the Messiah.

Verse 7. Her that halted a remnant] I will preserve them as a distinct people after their return from captivity, for the farther purposes of my grace and mercy.

And the Lord shall reign over them in Mount Zion] The Chaldee is remarkable here, and positively applies the words to the Messiah: “But thou, O Messiah, of Israel, who art hidden because of the sins of the congregation of Zion, the kingdom shall come unto thee.”

Verses 6, 7. In that day — At that time; will I assemble her that halteth — Or, her that is weak, or bowed down; namely, the Jewish people, weakened with the hard usage of oppressing conquerors. And I will gather her that is driven out — Captive Judah, driven out from their own land. And her that I have afflicted — That I have subjected to great calamities. The calamity of the seventy years’ captivity in Babylon seems to be chiefly referred to: as if he had said, “Though I have broken the power of my people, removed them into captivity afar off, and afflicted them; yet will I restore them to their country, I will send them the Messiah, and will be always their king.” I will make her that halted a remnant — A part of them shall be preserved, as a seed which shall take root and increase, which shall continue to the coming of the Messiah, and in which the designs of my providence shall be accomplished.

Ver. 7. I will make her that halted a remnant, which shall multiply to a great and flourishing kingdom, and the Lord will come to Zion with the shekinah or visible glory, and reign there to the end of time, as seen by Ezekiel in vision: Ezekiel 43:2.

7. A remnant — The nucleus of a new kingdom of God (see on Amos 5:15). The Messianic hopes all center around this remnant and the nation growing out of it. The lame and afflicted to whom the prophet promises restoration are such as have remained faithful in the face of affliction; these Jehovah will deliver from their affliction and constitute the “remnant,” and with it he will make a new beginning in his attempt to redeem the world. A strong nation — In time, under the divine providence, the insignificant remnant will develop into a strong and powerful nation. Jehovah shall reign — In the past incompetent and faithless rulers were responsible for much of the corruption and distress of the people; the new nation will not suffer from such leaders, for Jehovah himself will be the king, and his dominion will continue forever.

The center of the new kingdom will be Zion (see on verses 1-5). With the promises made in verses 6, 7 fulfilled, the former royal splendor and prestige will be restored. The new promise is expressed in verse 8, addressed directly to Jerusalem. Tower of the flock — This does not allude to a tower (R.V., “of Eder”) near Beth-lehem (compare Genesis 35:21), nor to a tower of the king’s castle (Nehemiah 3:25), but denotes Jerusalem itself. Now it is a flourishing city, but soon it will be destroyed, and upon its ruins will be erected a watchtower, like those built for the better protection of the flocks roaming around the desert (2 Chronicles 26:10). Already the prophet beholds the city in its reduced condition, and he selects the figure of the tower to make his address more forceful (compare Isaiah 29:1; Jeremiah 21:13). Stronghold [“hill”] of the daughter of Zion — In apposition to the preceding expression, also denoting the city of Jerusalem. Ophel is the name of the southeast spur of the temple mount, bounded on the east by the Kidron, on the west by the Tyropoeon valley, but here, as in other places (for example, 2 Kings 5:24), the word is a common noun, meaning “hill.” The first [“former”] dominion — The dominion enjoyed during the most flourishing period of Hebrew history, under David and Solomon, will be restored to Jerusalem during the Messianic era. The last clause, which is considered by some a late marginal gloss introduced into the text by accident, expresses the same thought.

Distress and subsequent redemption, 9, 10.

The distant future, the prophet is convinced, will be all brightness and glory, but in the immediate future he can see nothing but gloom and despair. This new section opens with a vision of the agony and despair soon to be felt by the people. The prophet already beholds the destruction and hears the lamentation. Why dost thou cry out aloud? — Addressed is the “daughter of Zion” (verse 10), that is, Jerusalem and its inhabitants. The capital is filled with lamentation over the present or rapidly approaching judgment. A woman in travail — This and similar expressions are used not infrequently in the Old Testament, as expressive of extreme pain and anguish. The questions of verse 9 are meant to be more or less ironical. The prophet knows well enough the reason for the lamentation and the helplessness of king and nobles in such a crisis. King… counselor — There is a king and there are counselors; but in the time of calamity, when they are needed the most, they can do nothing, because one greater than they has caused the distress (see on Hosea 13:10). Be in pain… — Jerusalem may well continue the lamentation, for there can be no immediate relief; and the wail is justified, because the city is desolate; homeless and without protection the inhabitants will camp in the fields, until finally they are carried away into exile. Only after these calamities have been suffered will Jehovah manifest his redemptive powers. The tertium comparationis in the picture is only the pain and anguish; there is no thought of Zion actually bringing forth a child, that is, the Messianic king.

If verses 9, 10 were standing by themselves their interpretation would be a very simple matter; but when they are studied with due regard for their context difficulties seem to arise. Verses 11, 12 picture the enemy gathered around Jerusalem, determined to defile and to destroy the holy city; but the scheme will not succeed; the enemy will be “beaten to pieces,” and Jerusalem will triumph gloriously; and all this will happen without a capture of the city or an exile. Such outlook seems to be in hopeless contradiction with the statements in verse 10, which imply a conquest and an exile, and promise deliverance only after the people have been deported to Babylon. To remove this difficulty the words “and shall come even unto Babylon” are commonly rejected as a later interpolation. But the omission of these words by no means removes the whole difficulty, for the fate foretold in verse 10 still remains very different from that announced in verse 11; in the former there is an expectation of great affliction and suffering, in the latter all is triumph and glory. A more satisfactory solution of the difficulty, and one that requires no textual changes, is to separate verses 9, 10 entirely from verses 11ff., and to consider the oracles as two distinct utterances coming from entirely different periods of Micah’s ministry. At one time, near the fall of Samaria, he expected that Judah, including Jerusalem, would suffer the same fate as Israel (1:8ff.; 3:12), but it is not necessary to suppose that he adhered to this view throughout his entire ministry. It is at least possible that in his later years he was influenced by the conviction of his greater contemporary Isaiah that Jerusalem was inviolable (Isaiah 37:33ff.). That conviction is reflected in 11ff., verses which fit admirably in the period of Sennacherib’s invasion in 701 B.C. (compare Isaiah 36, 37); verses 9, 10 would reflect the earlier conviction, expressed so forcibly in chapter 1. These words, then, may have been spoken either before or, better, soon after the fall of Samaria, while that calamity was still fresh in the memory of the prophet, or, perhaps, as late as 711 B.C. (compare Isaiah 20), when Sargon sent an expedition against Philistia. The mention of Babylon does not militate against the view that Micah is the author of the words, for the reference does not imply that at the time the words were spoken, Babylon had already displaced Assyria as the great Eastern world power. Babylon is mentioned simply as a place to which the people would be deported. According to 2 Kings 17:24, Sargon settled in the territory of Israel men from Babylon, and this statement is corroborated by Sargon’s own inscription (Records of the Past, 7:29). It is only natural to suppose — and this would be in perfect accord with Assyrian practice — that the depleted territory in the east was filled with exiles from the land of Israel. If this was done we can readily understand how Micah, who expected the people of the south to suffer a fate similar to that of the north, might represent the people of Jerusalem as following their brethren from Samaria to the same place of exile.

Deliverance of Jerusalem; destruction of the enemy, 11-13. This picture, like the preceding, starts from the present calamity and ends with a promise of complete victory. For the differences between the two pictures see comments on verse 10. Now — Calls attention to the present condition in contrast with the future glory. Many nations — If, as suggested above (on verse 10), this oracle comes from the period of Sennacherib’s invasion, this expression must refer to the Assyrians, whose armies might be called “many nations,” since they were made up of soldiers from many vassal states (compare Isaiah 10:8, “Are not my princes all of them kings?”). Thee — Jerusalem. Defiled — The hostile armies were determined to enter and destroy the holy city, but their very presence there would be, from the standpoint of the devout Jew, a defilement of the city (see on Joel 3:17). All their attempts will be futile, for the thoughts of the enemy are not the thoughts of Jehovah (compare Isaiah 7:5-7). Gather them as the sheaves — The cruel treatment of a conquered foe is often likened to the threshing of sheaves (Amos 1:3; 2 Samuel 12:31). The enemies have come for conquest, but the prophet declares that they have been permitted to gather around the holy city only to make possible a glorious triumph of the chosen people. Floor — See on Joel 2:24.

V. 8. O tower-One tower put for the whole city Jerusalem. The strong-hold-Ophel, a strong fort, is likewise put for the whole city. The first dominion-The former dominion; the government (after seventy years captivity) shall return to the former royal family, and continue in it ‘till Shiloh come. This, in the type was fulfilled, under Zerubbabel and his successors; but the whole antitype concerns the Messiah’s kingdom.

Verse 8. O tower of the flock] I think the temple is meant, or Jerusalem; the place where the flock, the whole congregation of the people assembled to worship God. Newcome retains the Hebrew word rd[ eder, a tower in or near Beth-lehem, Genesis 35:21 or, as some think, a tower near the sheep-gate in Jerusalem, I believe Jerusalem, or the temple, or both, are meant; for these were considered the strong-hold of the daughter of Zion, the fortress of the Jewish people.

Even the first dominion] What was this? The Divine theocracy under Jesus Christ; this former, this first dominion, was to be restored. Hence the angel called him Immanuel, God with us, ruling among us.

Verse 8. And thou, O tower of the flock — Or, of Eder, as Archbishop Newcome and many others translate the word, considering it as a proper name; a tower in or near Beth-lehem; see Genesis 35:21. Or, as some think, a tower near the sheep-gate in Jerusalem, (Nehemiah 3:1, 32,) put here for the whole city. The word signifies a flock; the strong hold of the daughter of Zion — Hebrew, Ophel, a strong fort. Both expressions seem to be put for the whole city. Unto thee shall it come, even the first dominion — This was intended to signify the great honour coming to mount Zion, that the former dominion, the government, after seventy years’ captivity, should return to the former royal family, the house of David, and continue in it till Shilo came. This, in the type, was fulfilled after the restoration of the Jews to their own land under Zerubbabel and his successors; but the whole antitype concerns the Messiah’s kingdom.

Ver. 8. And thou, oh tower of the flock, mount Zion, shalt be the seat of his holy empire. But chiefly, the new-testament Zion is here intended.

V. 9. Now-Now I have promised such great things to you. No king-Thou hast lost thy king Zedekiah, but thy God, thy king is with thee. Thy counsellor-Hast thou none among thy wise counsellors left? Yet the Wonderful Counsellor is with thee. Messiah, the wisdom of his father, hath the conduct of thy sufferings, deliverance and re-establishment.

Verse 9. Is there no King in thee?] None. And why? Because thou hast rejected Jehovah thy king.

Is thy counsellor perished?] No: but thou hast rejected the words and advices of the prophets.

Pangs have taken thee] He is speaking of the desolations that should take place when the Chaldeans should come against the city; and hence he says, “Thou shalt go to Babylon;” ye shall be cast out of your own land, and sent slaves to a foreign country, He represents the people under the notion of a woman in travail.

Verses 9, 10. Now — Now I have promised such great things to you, why dost thou cry out aloud — As a woman in the anguish of her travail? Here the Jewish people are addressed, as bewailing themselves under the miseries of their captivity. Is there no king in thee? — Thou hast lost the king Zedekiah, but thy God, thy king, is with thee. Is thy counsellor perished? — Hast thou none among thy wise counsellors left? Yet the Wonderful Counsellor is with thee. Messiah, the wisdom of the Father, hath the conduct of thy sufferings, deliverance, and re-establishment. For pangs hath taken thee as a woman in travail — This may be understood of the time when Zedekiah and his counsellors were seized by the Chaldeans. Be in pain, and labour to bring forth — Be like a woman in her pangs; bow thyself down, and show all the signs of excessive pain, for there is a sufficient cause. For now shalt thou go forth out of the city, &c. — Thou shalt not only have troubles, sorrows, and dangers, in the wars against the Babylonians; but shortly thou shalt be driven out from thy city and country, and have no habitation of thy own, but be forced to dwell in a foreign land. The Jews’ captivity is expressed thus, because their city and temple being destroyed, they should live in an obscure state. The same condition is elsewhere expressed by their living in the wilderness, Ezekiel 20:35. And thou shalt go even to Babylon; there shalt thou be delivered — Thou shalt be carried away, even as far as Babylon; but there, where, according to all human probability, and the expectations of thine enemies, thou mayest seem to be cut off from all relief, even there shalt thou be delivered: — such is the power, and lovingkindness, and faithfulness of Jehovah thy God.

V. 10. In pain-Thou shalt have troubles, sorrows, and dangers in the wars against the Babylonians, and in the captivity under them. Now-Shortly. In the field-In their journey to Babylon they were forced to lodge in the fields. Delivered-By Cyrus, by Darius, and by Artaxerxes; and this was a type of a greater deliverance. Redeem-The Hebrew word points out a redemption by the next kinsman, and so minds us of the Messiah, the great redeemer of the church.

Verse 10. There shalt thou be delivered] There God shall meet thee; and by redeeming thee from thy captivity, bringing thee back to thine own land, and finally converting thee unto himself, shall deliver thee from the burden of grief and wo which thou now bearest, and under which thou dost groan.

Verses 9, 10. Now — Now I have promised such great things to you, why dost thou cry out aloud — As a woman in the anguish of her travail? Here the Jewish people are addressed, as bewailing themselves under the miseries of their captivity. Is there no king in thee? — Thou hast lost the king Zedekiah, but thy God, thy king, is with thee. Is thy counsellor perished? — Hast thou none among thy wise counsellors left? Yet the Wonderful Counsellor is with thee. Messiah, the wisdom of the Father, hath the conduct of thy sufferings, deliverance, and re-establishment. For pangs hath taken thee as a woman in travail — This may be understood of the time when Zedekiah and his counsellors were seized by the Chaldeans. Be in pain, and labour to bring forth — Be like a woman in her pangs; bow thyself down, and show all the signs of excessive pain, for there is a sufficient cause. For now shalt thou go forth out of the city, &c. — Thou shalt not only have troubles, sorrows, and dangers, in the wars against the Babylonians; but shortly thou shalt be driven out from thy city and country, and have no habitation of thy own, but be forced to dwell in a foreign land. The Jews’ captivity is expressed thus, because their city and temple being destroyed, they should live in an obscure state. The same condition is elsewhere expressed by their living in the wilderness, Ezekiel 20:35. And thou shalt go even to Babylon; there shalt thou be delivered — Thou shalt be carried away, even as far as Babylon; but there, where, according to all human probability, and the expectations of thine enemies, thou mayest seem to be cut off from all relief, even there shalt thou be delivered: — such is the power, and lovingkindness, and faithfulness of Jehovah thy God.

V. 11. Now-The time is at hand. Defiled-Let her be polluted with blood, and let us enter, sack and destroy her temple and palaces. Look-With delight on her destruction.

Verse 11. Many nations are gathered against thee] The Chaldeans, who were composed of many nations. And, we may add, all the surrounding nations were their enemies; and rejoiced when the Chaldean army had overthrown Jerusalem, destroyed the temple, and led the people away captive.

Let her be defiled] This was their cry and their wish: Let Jerusalem be laid as low as she can be, like a thing defiled and cast away with abhorrence; that their eyes might look upon Zion with scorn, contempt, and exultation.

Verses 11, 12. Now also — The time is at hand; many nations are gathered against thee — This may be understood of the Chaldeans and their associates, who pleased themselves with the thoughts of profaning the temple, laying waste the city of Jerusalem, and looking upon it in that condition. Or, it may be understood of the heathen nations round about Jerusalem, who should take occasion to insult the Jews in their calamity, should please themselves with seeing the temple profaned, and should gratify their spite with viewing Jerusalem in a forlorn condition. To look upon an enemy, signifies, in Scripture phrase, to behold his fall with delight. But they know not the thoughts of the Lord — But while they act in such a manner, and take pleasure in insulting over thee in thy calamitous condition, they are altogether ignorant of God’s designs in permitting this, and what is soon to follow, namely, that he will gather them as sheaves into the floor, to be trodden under foot, and broken in pieces, while he will deliver and restore to their own land his people, whose miseries these their enemies now please themselves with the thoughts of beholding.

V. 12. The thoughts-The design of the holy, just and faithful God. As the sheaves-The husbandman gathers the sheaves into the floor to thresh them; so God in due time will bring his enemies together, that they may be bruised, broken and destroyed.

Verse 12. But they know not the thoughts of the Lord] These think that God has utterly rejected his people, and they shall have a troublesome neighbour no more: but this is not his design; he will afflict them for a time; but these, the enemies of his people, he will gather as sheaves into the threshing-floor, there to be trodden, and the wheel to go over them. This is the counsel, the purpose of God, which these do not understand. The persons here referred to are not only the Chaldeans which were threshed by the Persians and Medes; but the Idumeans, Ammonites, Moabites, and Philistines, which the Jews afterwards subdued.

Verses 11, 12. Now also — The time is at hand; many nations are gathered against thee — This may be understood of the Chaldeans and their associates, who pleased themselves with the thoughts of profaning the temple, laying waste the city of Jerusalem, and looking upon it in that condition. Or, it may be understood of the heathen nations round about Jerusalem, who should take occasion to insult the Jews in their calamity, should please themselves with seeing the temple profaned, and should gratify their spite with viewing Jerusalem in a forlorn condition. To look upon an enemy, signifies, in Scripture phrase, to behold his fall with delight. But they know not the thoughts of the Lord — But while they act in such a manner, and take pleasure in insulting over thee in thy calamitous condition, they are altogether ignorant of God’s designs in permitting this, and what is soon to follow, namely, that he will gather them as sheaves into the floor, to be trodden under foot, and broken in pieces, while he will deliver and restore to their own land his people, whose miseries these their enemies now please themselves with the thoughts of beholding.

V. 13. And thresh-The future strength of the church employed in subduing her enemies, is here foretold. Iron-This expresses the strength of the church firm as iron, to beat down her enemies. Brass-By this figurative speech, is the strength of Zion expressed, treading underfoot, and breaking the power of her enemies in pieces. And I-I, the church. Their gain-The spoils of my conquered enemies.

Verse 13. Arise and thresh, O daughter of Zion] This refers to the subject of the preceding verse. When God shall have gathered together all thy enemies, as into the threshing-floor, he will give thee commission and power to get a complete victory over them, and reduce them to servitude. And that thou mayest be able to do this, he will be on thy side as a powerful helper; here signified by the metaphors, iron horns, and brazen hoofs. Thou shalt have power, authority, and unconquerable strength; for thine enemies shall be no more against thee than the corn against oxen shod with brass, or a puny animal against the horn of a fierce bull tipped with iron.

I will consecrate their gain unto the Lord] What they have taken from thee in the way of spoil shall be restored; and again consecrated unto the service of him who will show himself to be the Lord, the Supreme Governor of the whole earth. Was not this prediction fulfilled when Cyrus gave the Jews permission to return to their own land, and gave them back the sacred vessels of the temple which Nebuchadnezzar had carried away? The Maccabees and their successors recovered much of the booty of which the neighbouring nations had deprived the Jews; and the treasure taken was devoted to Jehovah. The first verse of the next chapter should conclude this.

MICAH

Verse 13. Arise and thrash, O daughter of Zion — The daughter of Zion means the Jewish people, whose power and victory over their enemies are here foretold. The expressions made use of are figurative, alluding to the manner of separating the corn from the chaff in Judea, which was done chiefly by treading it with the feet of oxen. The purport of the passage is, that the Jews are here called upon to arise and tread down their enemies. For I will make thy horn iron, and thy hoofs brass — Thou shalt be enabled to do this with ease and safety. And thou shalt beat in pieces — Or, shalt bruise, many people — This might be spoken of the victories which the Jewish people, some time after their return, were to gain over the neighbouring nations, especially under the Maccabees and their successors. But the prophecy does not appear to have had a full accomplishment in these victories: nor has any event yet occurred in the history of the Jewish people which fully answers to it. This consideration has induced some commentators to expound the passage in a spiritual sense, namely, of bringing the Gentiles into subjection to Christ and his gospel, and of the victory which the Christian Church should obtain over her persecuting enemies after the conversion of the Roman emperor Constantine to the faith of Christ. Thus Dr. Pocock, Lowth, and many others understand it. The nations thought to have ruined Christianity in its infancy, but it proved victorious over them; those that persisted in their enmity were broken to pieces, Matthew 21:44; particularly the Jewish nation: but multitudes, by divine grace, were gained to the church, and, as is signified in the next clause, they and their substance were consecrated to the Lord Jesus, the Lord of the whole earth. We have reason to believe, however, that this prophecy will have a still more eminent and evident accomplishment, when all the enemies of the church shall be subdued, and the saints reigning with Christ shall have complete power over the nations, and shall rule the refractory with a rod of iron, Revelation 2:26, 27: compare this text with Micah 5:8-15 of this prophecy, and with Isaiah 14:2; 41:15; 60:12; 61:5; on which places see the notes.

Ver. 13. Arise and thresh, oh daughter of Zion. Gog and Magog, who shall be gathered together against the Israel of God, as described by Ezekiel, in chap. 39., and by Zechariah 14:12, shall become as a threshing floor. The destruction of the Assyrians by the angel, 2 Kings 19:35, is a reference wide of the mark, and unconnected with the blessings here promised. Notwithstanding the glory of the city of Jehovah-shammah, and of its temple, we should be cautious of understanding these predictions too much in a secular sense. They are mixed with things near and things remote, as in the next chapter.

Verse 13 is an exhortation to the inhabitants of Zion to execute judgment upon the arrogant enemies. Thresh — The picture of verse 12 is continued; the inhabitants of Zion are likened to the animals whose duty it is to tread out the grain with their hoofs (see on Amos 1:3; Hosea 10:11; Deuteronomy 25:4). Hoofs brass — The harder the hoofs the more effective the treading. Make thine horns iron — This introduces a new figure. With the powerful horns it will pierce and cast down the foe (Deuteronomy 33:17). Thus equipped, Jerusalem will have no difficulty in overthrowing the “many nations,” before the latter can do any harm (compare Isaiah 10:33, 34). I will consecrate — The Hebrew verb form should be understood as an unusual form of the second person, and should be rendered “and thou shalt consecrate.” This reading is supported by nearly all the ancient versions. Israel is not to enrich itself by plundering the defeated foe; all the possessions taken from him are to be consecrated to Jehovah’s use (Leviticus 27:28; 1 Samuel 15:21; 1 Kings 20:42). Gain… substance — The two nouns are synonyms and are equivalent to “the sum and substance of their possessions.” The Lord of the whole earth — As such he is able to help Judah to victory; and as such he has a claim upon the spoil.