The Ruler from Bethlehem and the Shepherd-King Who Brings Peace

Mic 5:5-6 (Hebrew_Bible_5:4-5) Under His rule Israel will attain to perfect peace. Mic 5:5. “And He will be peace. When Asshur shall come into our land, and when he shall tread in our palaces, we set up against him seven shepherds and eight princes of men. Mic 5:6. And they feed the land of Asshur with the sword, and the land of Nimrod in his gates; and He rescues from Asshur when he comes into our land and enters into our border.

” זה (this man), viz. , He who feeds His people in the majesty of God, will be peace, i. e. , not merely pacis auctor , but He who carries peace within Himself, and gives it to His people. Compare Eph 2:14, “He is our peace,” which points back to this passage. In this relation the Messiah is called the Prince of peace in Isa 9:5, as securing peace for Israel in a higher and more perfect sense than Solomon.

But in what manner? This is explained more fully in what follows: viz. , (1) by defending Israel against the attacks of the imperial power ( Isa 9:5 , Isa 9:6); (2) by exalting it into a power able to overcome the nations (Isa 9:7-9); and (3) by exterminating all the materials of war, and everything of an idolatrous nature, and so preventing the possibility of war (Isa 9:10-15).

Asshur is a type of the nations of the world by which the people of the Lord are attacked, because in the time of the prophet this power was the imperial power by which Israel was endangered. Against this enemy Israel will set up seven, yea eight princes, who, under the chief command of the Messiah, i. e. , as His subordinates, will drive it back, and press victoriously into its land.

(On the combination of the numbers seven and eight, see the discussions at Amo 1:3.) Seven is mentioned as the number of the works proceeding from God, so that seven shepherds, i. e. , princes, would be quite sufficient; and this number is surpassed by the eight, to express the thought that there might be even more than were required. נסיכי אדם, not anointed of men, but installed and invested, from nâsakh , to pour out, to form, to appoint; hence Jos 13:21, vassals, here the under-shepherds appointed by the Messiah as the upper-shepherd.

The meaning “anointed,” which is derived from sūkh , neither suits Jos 13:21 nor Pro 8:23 (see Delitzsch on Psa 2:6). On the figurative expression “feed with the sword,” for rule, see Psa 2:9 and Rev 2:27; רעוּ from רעה, not from רעע. The land of Asshur is called the land of Nimrod, after the founder of the first empire (Gen 10:9.) , to indicate the character of the imperial power with its hostility to the kingdom of God.

בּפתחיה, in his gates, i. e. , cities and fortresses; gates for cities, as in Isa 3:26; Isa 13:2, etc. : not at his gates = on his borders, where the Assyrians stream together for defence (Hitzig, Caspari, etc.) The borders of a land are never called gates; nor could a land be devastated or governed from the border, to say nothing of the fact that ב[תחיה corresponds to “in thy palaces” in Mic 5:4, and leads to the thought that Asshur is to be fully repaid for what it has done to the kingdom of God.

The thought is rounded off with והצּיל מאשּׁוּר וגו, and so He saves from Asshur, etc. , not merely by the fact that Asshur is driven back to his own border, and watched there, but by the fact that he is fed in his own territory with the sword. This victorious conflict with the imperial power must not be restricted to the spiritual victory of the kingdom of God over the kingdoms of the world, as Hengstenberg supposes, appealing to Mic 5:10.

, according to which the Lord will make His people outwardly defenceless before it becomes fully victorious in Christ (Hengstenberg). For the extermination of the instruments of war announced in Mic 5:10 refers not to the period of the exaltation of the people of God into the world-conquering power, but to the time of consummation, when the hostile powers shall be overcome.

Before the people of God reach this goal, they have not only to carry on spiritual conflicts, but to fight for existence and recognition even with the force of arms. The prediction of this conflict and victory is not at variance with the announcement in Mic 4:2-3, that in the Messianic times all nations will go on pilgrimage to Zion, and seek for adoption into the kingdom of God.

Both of these will proceed side by side. Many nations, i. e. , great crowds out of all nations, will seek the Lord and His gospel, and enter into His kingdom; but a great multitude out of all nations will also persist in their enmity to the Lord and His kingdom and people, and summon all their power to attack and crush it. The more the gospel spreads among the nations, the more will the enmity of unbelief and ungodliness grow, and a conflict be kindled, which will increase till the Lord shall come to the last judgment, and scatter all His foes.

Mic 5:7-9 (Hebrew_Bible_5:6-8) But the Messiah will prove Himself to be peace to His people, not only by the fact that He protects and saves it from the attacks of the imperial power represented by Asshur, but also by the fact that He endows His rescuing people with the power to overcome their enemies, both spiritually and bodily also. Mic 5:7. “And the remnant of Jacob will be in the midst of many nations like dew from Jehovah, like drops of rain upon grass, which tarrieth not for man, nor waiteth for children of men.

Mic 5:8. And the remnant of Jacob will be among the nations, in the midst of many nations, like the lion among the beasts of the forest, like the young lion among the flocks of sheep; which, when it goes through, treads down, and tears in pieces, without deliverer. Mic 5:9. High be thy hand above thine oppressors, and may all thine enemies be rooted out. ” Two things are predicted here.

In the first place (Mic 5:7), Israel will come upon many nations, like a refreshing dew from Jehovah, which falls plentifully in drops upon the grass, and will produce and promote new and vigorous life among them. Dew is here, as indeed everywhere else, a figurative expression for refreshing, stimulating, enlivening (cf. Psa 110:3; Psa 133:3, and Psa 72:6; Hos 14:6; Deu 33:2).

The spiritual dew, which Jacob will bring to the nations, comes from Jehovah, and falls in rich abundance without the cooperation of men. Without the spiritual dew from above, the nations are grass (cf. Isa 40:6-8). אשׁר before לא יקוּה does not refer to עשׂב, but to the principal idea of the preceding clause, viz. , to טל, to which the explanatory כּרביבים וגו is subordinate.

As the falling of the dew in rain-drops upon the grass does not depend upon the waiting of men, but proceeds from Jehovah; so will the spiritual blessing, which will flow over from Israel upon the nations, not depend upon the waiting of the nations, but will flow to them against and beyond their expectation. This does not deny the fact that the heathen wait for the salvation of Jehovah, but simply expresses the thought that the blessings will not be measured by their expectation.

Secondly (Mic 5:8, Mic 5:9), the rescued Israel will prove itself a terrible power among the nations, and one to which they will be obliged to succumb. No proof is needed that Mic 5:8, Mic 5:9 do not state in what way Israel will refresh the heathen, as Hitzig supposes. The refreshing dew and the rending lion cannot possibly be synonymous figures. The similarity of the introduction to Mic 5:7 and Mic 5:8 points of itself to something new.

To the nations Christ is set for the rising and falling of many (compare Luk 2:34; Rom 9:33, with Isa 8:14 and Isa 28:16). The people of God shows itself like a lion, trampling and rending the sheep among the nations of the world which oppose its beneficent work. And over these may it triumph. This wish ( târōm is optative) closes the promise of the attitude which Israel will assume among the nations of the world.

For târōm yâd (high be the hand), compare Isa 26:11. High is the hand which accomplishes mighty deeds, which smites and destroys the foe.

Mic 5:7-9 (Hebrew_Bible_5:6-8) But the Messiah will prove Himself to be peace to His people, not only by the fact that He protects and saves it from the attacks of the imperial power represented by Asshur, but also by the fact that He endows His rescuing people with the power to overcome their enemies, both spiritually and bodily also. Mic 5:7. “And the remnant of Jacob will be in the midst of many nations like dew from Jehovah, like drops of rain upon grass, which tarrieth not for man, nor waiteth for children of men.

Mic 5:8. And the remnant of Jacob will be among the nations, in the midst of many nations, like the lion among the beasts of the forest, like the young lion among the flocks of sheep; which, when it goes through, treads down, and tears in pieces, without deliverer. Mic 5:9. High be thy hand above thine oppressors, and may all thine enemies be rooted out. ” Two things are predicted here.

In the first place (Mic 5:7), Israel will come upon many nations, like a refreshing dew from Jehovah, which falls plentifully in drops upon the grass, and will produce and promote new and vigorous life among them. Dew is here, as indeed everywhere else, a figurative expression for refreshing, stimulating, enlivening (cf. Psa 110:3; Psa 133:3, and Psa 72:6; Hos 14:6; Deu 33:2).

The spiritual dew, which Jacob will bring to the nations, comes from Jehovah, and falls in rich abundance without the cooperation of men. Without the spiritual dew from above, the nations are grass (cf. Isa 40:6-8). אשׁר before לא יקוּה does not refer to עשׂב, but to the principal idea of the preceding clause, viz. , to טל, to which the explanatory כּרביבים וגו is subordinate.

As the falling of the dew in rain-drops upon the grass does not depend upon the waiting of men, but proceeds from Jehovah; so will the spiritual blessing, which will flow over from Israel upon the nations, not depend upon the waiting of the nations, but will flow to them against and beyond their expectation. This does not deny the fact that the heathen wait for the salvation of Jehovah, but simply expresses the thought that the blessings will not be measured by their expectation.

Secondly (Mic 5:8, Mic 5:9), the rescued Israel will prove itself a terrible power among the nations, and one to which they will be obliged to succumb. No proof is needed that Mic 5:8, Mic 5:9 do not state in what way Israel will refresh the heathen, as Hitzig supposes. The refreshing dew and the rending lion cannot possibly be synonymous figures. The similarity of the introduction to Mic 5:7 and Mic 5:8 points of itself to something new.

To the nations Christ is set for the rising and falling of many (compare Luk 2:34; Rom 9:33, with Isa 8:14 and Isa 28:16). The people of God shows itself like a lion, trampling and rending the sheep among the nations of the world which oppose its beneficent work. And over these may it triumph. This wish ( târōm is optative) closes the promise of the attitude which Israel will assume among the nations of the world.

For târōm yâd (high be the hand), compare Isa 26:11. High is the hand which accomplishes mighty deeds, which smites and destroys the foe.

Mic 5:7-9 (Hebrew_Bible_5:6-8) But the Messiah will prove Himself to be peace to His people, not only by the fact that He protects and saves it from the attacks of the imperial power represented by Asshur, but also by the fact that He endows His rescuing people with the power to overcome their enemies, both spiritually and bodily also. Mic 5:7. “And the remnant of Jacob will be in the midst of many nations like dew from Jehovah, like drops of rain upon grass, which tarrieth not for man, nor waiteth for children of men.

Mic 5:8. And the remnant of Jacob will be among the nations, in the midst of many nations, like the lion among the beasts of the forest, like the young lion among the flocks of sheep; which, when it goes through, treads down, and tears in pieces, without deliverer. Mic 5:9. High be thy hand above thine oppressors, and may all thine enemies be rooted out. ” Two things are predicted here.

In the first place (Mic 5:7), Israel will come upon many nations, like a refreshing dew from Jehovah, which falls plentifully in drops upon the grass, and will produce and promote new and vigorous life among them. Dew is here, as indeed everywhere else, a figurative expression for refreshing, stimulating, enlivening (cf. Psa 110:3; Psa 133:3, and Psa 72:6; Hos 14:6; Deu 33:2).

The spiritual dew, which Jacob will bring to the nations, comes from Jehovah, and falls in rich abundance without the cooperation of men. Without the spiritual dew from above, the nations are grass (cf. Isa 40:6-8). אשׁר before לא יקוּה does not refer to עשׂב, but to the principal idea of the preceding clause, viz. , to טל, to which the explanatory כּרביבים וגו is subordinate.

As the falling of the dew in rain-drops upon the grass does not depend upon the waiting of men, but proceeds from Jehovah; so will the spiritual blessing, which will flow over from Israel upon the nations, not depend upon the waiting of the nations, but will flow to them against and beyond their expectation. This does not deny the fact that the heathen wait for the salvation of Jehovah, but simply expresses the thought that the blessings will not be measured by their expectation.

Secondly (Mic 5:8, Mic 5:9), the rescued Israel will prove itself a terrible power among the nations, and one to which they will be obliged to succumb. No proof is needed that Mic 5:8, Mic 5:9 do not state in what way Israel will refresh the heathen, as Hitzig supposes. The refreshing dew and the rending lion cannot possibly be synonymous figures. The similarity of the introduction to Mic 5:7 and Mic 5:8 points of itself to something new.

To the nations Christ is set for the rising and falling of many (compare Luk 2:34; Rom 9:33, with Isa 8:14 and Isa 28:16). The people of God shows itself like a lion, trampling and rending the sheep among the nations of the world which oppose its beneficent work. And over these may it triumph. This wish ( târōm is optative) closes the promise of the attitude which Israel will assume among the nations of the world.

For târōm yâd (high be the hand), compare Isa 26:11. High is the hand which accomplishes mighty deeds, which smites and destroys the foe.

Mic 5:10-13 (Hebrew_Bible_5:9-12) But if Israel conquer the nations in such a way as this, then will Jehovah fulfil the peace of His people by the destruction of all the instruments of war, and the extermination of everything of an idolatrous nature, as well as by the judgment of wrath upon all resisting nations. Mic 5:10. “And it comes to pass in that day, is the saying of Jehovah, that I will destroy thy horses out of the midst of thee, and annihilate thy chariots.

Mic 5:11. And I shall destroy the cities of thy land, and throw down all thy fortresses. Mic 5:12. And I shall destroy the witchcrafts out of thy hand; and cloud-interpreters shall not be left to thee. Mic 5:13. And I shall destroy thy graven images and thy statutes out of the midst of thee; and thou wilt no more worship the work of thy hands. Mic 5:14. And I shall root out thine idol-groves out of the midst of thee, and destroy thy cities.

Mic 5:15. And I shall execute vengeance in wrath and fury upon the nations which have not heard. ” These verses do not explain Mic 5:8 , or state how the extermination of the enemy is to take place, or how Israel is made into a lion destroying the nations that are hostile to it, namely, by the fact that the Lord eradicates from its heart all confidence in horses, chariots, and fortifications, in witchcraft and idolatry (Caspari).

This assumption is at variance with the words themselves, and with the strophic arrangement of the chapter. There is nothing about trust in horses, etc. , but simply about the extermination of the horses, and everything else in which the idolatrous nation had sought its strength. Moreover, the expression והיה ביּום ההוּא, when compared with והיה in Mic 5:4 and Mic 5:6, shows at once that these verses are intended to depict the last and greatest effect produced by the coming of the Prince of peace in Israel, and overthrows Hengstenberg’s assumption, that the prophet here foretels the destructive work of the Lord in Israel, which will precede the destruction of the enemy predicted in Mic 5:10.

In that case בּיּום ההוּא would mean “before that day,” a meaning which it can never have. The prophet passes rather from the attitude of Israel among the nations, to the description of the internal perfection of the kingdom of God, which does indeed stand in a reciprocal relation to the former and proceed simultaneously with it, but which will not be completed till after the victorious suppression of the foe.

Only when the people of God shall have gained the supremacy over all their enemies, will the time have arrived for all the instruments of war to be destroyed. When the world shall be overcome, then will all war cease. The ancient Israel did indeed put its trust in war-horses, and war-chariots, and fortifications (cf. Isa 2:7); but the Messianic Israel, or the true people of the Lord, will only put its trust in such things so far as it is not yet pervaded by the power of the peace brought by the Messiah.

And the more it appropriates the spiritual power of the Prince of peace, the more will the trust in horses and chariots disappear; so that they will be destroyed, because all war comes to an end (compare Isa 9:4-6). And the extermination of everything of an idolatrous nature will go hand in hand with this. Two kinds are mentioned in Mic 5:12 and Mic 5:13, viz.

, witchcraft and the worship of idols of their own making. As objects of witchcraft there are mentioned keshâphı̄m , lit. , witchcrafts of different kinds, but the expression מיּדך limits them to such as are performed with the hand, and me‛ōnenı̄m (= ‛ōnenı̄m in Isa 2:6), lit. , cloud-interpreters, or cloud, i. e. , storm makers, from ‛ânan , a kind of witchcraft which cannot be more precisely defined (see Delitzsch on Isaiah, l.

c. ). Of the objects of the idolatrous worship there are mentioned (after Lev 26:1) pesı̄lı̄m , idols made of wood or metal; and מצּבות, stone-images, or stones dedicated to idols (see at 1Ki 14:23). For Mic 5:12 , compare Isa 2:8.

Mic 5:10-13 (Hebrew_Bible_5:9-12) But if Israel conquer the nations in such a way as this, then will Jehovah fulfil the peace of His people by the destruction of all the instruments of war, and the extermination of everything of an idolatrous nature, as well as by the judgment of wrath upon all resisting nations. Mic 5:10. “And it comes to pass in that day, is the saying of Jehovah, that I will destroy thy horses out of the midst of thee, and annihilate thy chariots.

Mic 5:11. And I shall destroy the cities of thy land, and throw down all thy fortresses. Mic 5:12. And I shall destroy the witchcrafts out of thy hand; and cloud-interpreters shall not be left to thee. Mic 5:13. And I shall destroy thy graven images and thy statutes out of the midst of thee; and thou wilt no more worship the work of thy hands. Mic 5:14. And I shall root out thine idol-groves out of the midst of thee, and destroy thy cities.

Mic 5:15. And I shall execute vengeance in wrath and fury upon the nations which have not heard. ” These verses do not explain Mic 5:8 , or state how the extermination of the enemy is to take place, or how Israel is made into a lion destroying the nations that are hostile to it, namely, by the fact that the Lord eradicates from its heart all confidence in horses, chariots, and fortifications, in witchcraft and idolatry (Caspari).

This assumption is at variance with the words themselves, and with the strophic arrangement of the chapter. There is nothing about trust in horses, etc. , but simply about the extermination of the horses, and everything else in which the idolatrous nation had sought its strength. Moreover, the expression והיה ביּום ההוּא, when compared with והיה in Mic 5:4 and Mic 5:6, shows at once that these verses are intended to depict the last and greatest effect produced by the coming of the Prince of peace in Israel, and overthrows Hengstenberg’s assumption, that the prophet here foretels the destructive work of the Lord in Israel, which will precede the destruction of the enemy predicted in Mic 5:10.

In that case בּיּום ההוּא would mean “before that day,” a meaning which it can never have. The prophet passes rather from the attitude of Israel among the nations, to the description of the internal perfection of the kingdom of God, which does indeed stand in a reciprocal relation to the former and proceed simultaneously with it, but which will not be completed till after the victorious suppression of the foe.

Only when the people of God shall have gained the supremacy over all their enemies, will the time have arrived for all the instruments of war to be destroyed. When the world shall be overcome, then will all war cease. The ancient Israel did indeed put its trust in war-horses, and war-chariots, and fortifications (cf. Isa 2:7); but the Messianic Israel, or the true people of the Lord, will only put its trust in such things so far as it is not yet pervaded by the power of the peace brought by the Messiah.

And the more it appropriates the spiritual power of the Prince of peace, the more will the trust in horses and chariots disappear; so that they will be destroyed, because all war comes to an end (compare Isa 9:4-6). And the extermination of everything of an idolatrous nature will go hand in hand with this. Two kinds are mentioned in Mic 5:12 and Mic 5:13, viz.

, witchcraft and the worship of idols of their own making. As objects of witchcraft there are mentioned keshâphı̄m , lit. , witchcrafts of different kinds, but the expression מיּדך limits them to such as are performed with the hand, and me‛ōnenı̄m (= ‛ōnenı̄m in Isa 2:6), lit. , cloud-interpreters, or cloud, i. e. , storm makers, from ‛ânan , a kind of witchcraft which cannot be more precisely defined (see Delitzsch on Isaiah, l.

c. ). Of the objects of the idolatrous worship there are mentioned (after Lev 26:1) pesı̄lı̄m , idols made of wood or metal; and מצּבות, stone-images, or stones dedicated to idols (see at 1Ki 14:23). For Mic 5:12 , compare Isa 2:8.

Mic 5:10-13 (Hebrew_Bible_5:9-12) But if Israel conquer the nations in such a way as this, then will Jehovah fulfil the peace of His people by the destruction of all the instruments of war, and the extermination of everything of an idolatrous nature, as well as by the judgment of wrath upon all resisting nations. Mic 5:10. “And it comes to pass in that day, is the saying of Jehovah, that I will destroy thy horses out of the midst of thee, and annihilate thy chariots.

Mic 5:11. And I shall destroy the cities of thy land, and throw down all thy fortresses. Mic 5:12. And I shall destroy the witchcrafts out of thy hand; and cloud-interpreters shall not be left to thee. Mic 5:13. And I shall destroy thy graven images and thy statutes out of the midst of thee; and thou wilt no more worship the work of thy hands. Mic 5:14. And I shall root out thine idol-groves out of the midst of thee, and destroy thy cities.

Mic 5:15. And I shall execute vengeance in wrath and fury upon the nations which have not heard. ” These verses do not explain Mic 5:8 , or state how the extermination of the enemy is to take place, or how Israel is made into a lion destroying the nations that are hostile to it, namely, by the fact that the Lord eradicates from its heart all confidence in horses, chariots, and fortifications, in witchcraft and idolatry (Caspari).

This assumption is at variance with the words themselves, and with the strophic arrangement of the chapter. There is nothing about trust in horses, etc. , but simply about the extermination of the horses, and everything else in which the idolatrous nation had sought its strength. Moreover, the expression והיה ביּום ההוּא, when compared with והיה in Mic 5:4 and Mic 5:6, shows at once that these verses are intended to depict the last and greatest effect produced by the coming of the Prince of peace in Israel, and overthrows Hengstenberg’s assumption, that the prophet here foretels the destructive work of the Lord in Israel, which will precede the destruction of the enemy predicted in Mic 5:10.

In that case בּיּום ההוּא would mean “before that day,” a meaning which it can never have. The prophet passes rather from the attitude of Israel among the nations, to the description of the internal perfection of the kingdom of God, which does indeed stand in a reciprocal relation to the former and proceed simultaneously with it, but which will not be completed till after the victorious suppression of the foe.

Only when the people of God shall have gained the supremacy over all their enemies, will the time have arrived for all the instruments of war to be destroyed. When the world shall be overcome, then will all war cease. The ancient Israel did indeed put its trust in war-horses, and war-chariots, and fortifications (cf. Isa 2:7); but the Messianic Israel, or the true people of the Lord, will only put its trust in such things so far as it is not yet pervaded by the power of the peace brought by the Messiah.

And the more it appropriates the spiritual power of the Prince of peace, the more will the trust in horses and chariots disappear; so that they will be destroyed, because all war comes to an end (compare Isa 9:4-6). And the extermination of everything of an idolatrous nature will go hand in hand with this. Two kinds are mentioned in Mic 5:12 and Mic 5:13, viz.

, witchcraft and the worship of idols of their own making. As objects of witchcraft there are mentioned keshâphı̄m , lit. , witchcrafts of different kinds, but the expression מיּדך limits them to such as are performed with the hand, and me‛ōnenı̄m (= ‛ōnenı̄m in Isa 2:6), lit. , cloud-interpreters, or cloud, i. e. , storm makers, from ‛ânan , a kind of witchcraft which cannot be more precisely defined (see Delitzsch on Isaiah, l.

c. ). Of the objects of the idolatrous worship there are mentioned (after Lev 26:1) pesı̄lı̄m , idols made of wood or metal; and מצּבות, stone-images, or stones dedicated to idols (see at 1Ki 14:23). For Mic 5:12 , compare Isa 2:8.

Mic 5:10-13 (Hebrew_Bible_5:9-12) But if Israel conquer the nations in such a way as this, then will Jehovah fulfil the peace of His people by the destruction of all the instruments of war, and the extermination of everything of an idolatrous nature, as well as by the judgment of wrath upon all resisting nations. Mic 5:10. “And it comes to pass in that day, is the saying of Jehovah, that I will destroy thy horses out of the midst of thee, and annihilate thy chariots.

Mic 5:11. And I shall destroy the cities of thy land, and throw down all thy fortresses. Mic 5:12. And I shall destroy the witchcrafts out of thy hand; and cloud-interpreters shall not be left to thee. Mic 5:13. And I shall destroy thy graven images and thy statutes out of the midst of thee; and thou wilt no more worship the work of thy hands. Mic 5:14. And I shall root out thine idol-groves out of the midst of thee, and destroy thy cities.

Mic 5:15. And I shall execute vengeance in wrath and fury upon the nations which have not heard. ” These verses do not explain Mic 5:8 , or state how the extermination of the enemy is to take place, or how Israel is made into a lion destroying the nations that are hostile to it, namely, by the fact that the Lord eradicates from its heart all confidence in horses, chariots, and fortifications, in witchcraft and idolatry (Caspari).

This assumption is at variance with the words themselves, and with the strophic arrangement of the chapter. There is nothing about trust in horses, etc. , but simply about the extermination of the horses, and everything else in which the idolatrous nation had sought its strength. Moreover, the expression והיה ביּום ההוּא, when compared with והיה in Mic 5:4 and Mic 5:6, shows at once that these verses are intended to depict the last and greatest effect produced by the coming of the Prince of peace in Israel, and overthrows Hengstenberg’s assumption, that the prophet here foretels the destructive work of the Lord in Israel, which will precede the destruction of the enemy predicted in Mic 5:10.

In that case בּיּום ההוּא would mean “before that day,” a meaning which it can never have. The prophet passes rather from the attitude of Israel among the nations, to the description of the internal perfection of the kingdom of God, which does indeed stand in a reciprocal relation to the former and proceed simultaneously with it, but which will not be completed till after the victorious suppression of the foe.

Only when the people of God shall have gained the supremacy over all their enemies, will the time have arrived for all the instruments of war to be destroyed. When the world shall be overcome, then will all war cease. The ancient Israel did indeed put its trust in war-horses, and war-chariots, and fortifications (cf. Isa 2:7); but the Messianic Israel, or the true people of the Lord, will only put its trust in such things so far as it is not yet pervaded by the power of the peace brought by the Messiah.

And the more it appropriates the spiritual power of the Prince of peace, the more will the trust in horses and chariots disappear; so that they will be destroyed, because all war comes to an end (compare Isa 9:4-6). And the extermination of everything of an idolatrous nature will go hand in hand with this. Two kinds are mentioned in Mic 5:12 and Mic 5:13, viz.

, witchcraft and the worship of idols of their own making. As objects of witchcraft there are mentioned keshâphı̄m , lit. , witchcrafts of different kinds, but the expression מיּדך limits them to such as are performed with the hand, and me‛ōnenı̄m (= ‛ōnenı̄m in Isa 2:6), lit. , cloud-interpreters, or cloud, i. e. , storm makers, from ‛ânan , a kind of witchcraft which cannot be more precisely defined (see Delitzsch on Isaiah, l.

c. ). Of the objects of the idolatrous worship there are mentioned (after Lev 26:1) pesı̄lı̄m , idols made of wood or metal; and מצּבות, stone-images, or stones dedicated to idols (see at 1Ki 14:23). For Mic 5:12 , compare Isa 2:8.

Mic 5:14-15 (Hebrew_Bible_5:13-14) Mic 5:14 sums up the objects enumerated in Mic 5:10-13, which are to be exterminated, for the purpose of rounding off the description; the only objects of idolatrous worship mentioned being the 'ăshērim , and the only materials of war, the cities as means of defence. אשׁירים, written with scriptio plena , as in Deu 7:5 and 2Ki 17:16, lit.

, stems of trees or posts standing upright or set up as idols, which were dedicated to the Canaanitish goddess of nature (see at Exo 34:13). ערים, cities with walls, gates, and bolts. These two rather subordinate objects are mentioned instar omnium , to express the entire abolition of war and idolatry. We must not infer from this, however, that the nation of God will still have images made by human hands and worship them, during the stage of its development described in Mic 5:10-14; but must distinguish between the thought and its formal dress.

The gross heathen idolatry, to which Israel was addicted under the Old Testament, is a figure denoting that more refined idolatry which will exist even in the church of Christ so long as sin and unbelief endure. The extermination of every kind of heathen idolatry is simply the Old Testament expression for the purification of the church of the Lord from everything of an idolatrous and ungodly nature.

To this there is appended in Mic 5:15 a promise that the Lord will take vengeance, and wrath, and fury upon the nations which have not heard or have not observed the words and acts of the Lord, i. e. , have not yielded themselves up to conversion. In other words, He will exterminate every ungodly power by a fierce judgment, so that nothing will ever be able to disturb the peace of His people and kingdom again.

Mic 5:14-15 (Hebrew_Bible_5:13-14) Mic 5:14 sums up the objects enumerated in Mic 5:10-13, which are to be exterminated, for the purpose of rounding off the description; the only objects of idolatrous worship mentioned being the 'ăshērim , and the only materials of war, the cities as means of defence. אשׁירים, written with scriptio plena , as in Deu 7:5 and 2Ki 17:16, lit.

, stems of trees or posts standing upright or set up as idols, which were dedicated to the Canaanitish goddess of nature (see at Exo 34:13). ערים, cities with walls, gates, and bolts. These two rather subordinate objects are mentioned instar omnium , to express the entire abolition of war and idolatry. We must not infer from this, however, that the nation of God will still have images made by human hands and worship them, during the stage of its development described in Mic 5:10-14; but must distinguish between the thought and its formal dress.

The gross heathen idolatry, to which Israel was addicted under the Old Testament, is a figure denoting that more refined idolatry which will exist even in the church of Christ so long as sin and unbelief endure. The extermination of every kind of heathen idolatry is simply the Old Testament expression for the purification of the church of the Lord from everything of an idolatrous and ungodly nature.

To this there is appended in Mic 5:15 a promise that the Lord will take vengeance, and wrath, and fury upon the nations which have not heard or have not observed the words and acts of the Lord, i. e. , have not yielded themselves up to conversion. In other words, He will exterminate every ungodly power by a fierce judgment, so that nothing will ever be able to disturb the peace of His people and kingdom again.

Micah having declared to the people of Israel not only the judgment that will burst upon Zion on account of its sins, but also the salvation awaiting in the future the remnant saved and purified through the judgment, now proceeds, in the third and last address, to point out the way to salvation, by showing that they bring punishment upon themselves by their ingratitude and resistance to the commandments of God, and that it is only through sincere repentance that they can participate in the promised covenant mercies. In the form of a judicial contest between the Lord and His people, the prophet holds up before the Israelites their ingratitude for the great blessings which they have received from God (Mic 6:1-5), and teaches them that the Lord does not require outward sacrifices to appease His wrath, but righteousness, love, and humble walk with God (Mic 6:6-8), and that He must inflict severe punishment, because the people practise violence, lying, and deceit instead (Mic 6:9-14).

Mic 6:1-2 Introduction. - Announcement of the lawsuit which the Lord will have with His people. - Mic 6:1. “Hear ye, then, what Jehovah saith; Rise up, contend with the mountains, and let the hills hear thy voice! Mic 6:2. Hear ye, O mountains, Jehovah’s contest; and ye immutable ones, ye foundations of the earth! For Jehovah has a contest with His people; and with Israel will He contend.

” In Mic 6:1 the nation of Israel is addressed in its several members. They are to hear what the Lord says to the prophet, - namely, the summons addressed to the mountains and hills to hear Jehovah’s contest with His people. The words “strive with the mountains” cannot be understood here as signifying that the mountains are the objects of the accusation, notwithstanding the fact that ריב את־פ signifies to strive or quarrel with a person (Jdg 8:1; Isa 50:8; Jer 2:9); for, according to Mic 6:2, they are to hear the contest of Jehovah with Israel, and therefore are to be merely witnesses on the occasion.

Consequently את can only express the idea of fellowship here, and ריב את must be distinguished from ריב עם in Mic 6:2 and Hos 4:1, etc. The mountains and hills are to hearken to the contest (as in Deu 32:1 and Isa 1:2), as witnesses, “who have seen what the Lord has done for Israel throughout the course of ages, and how Israel has rewarded Him for it all” (Caspari), to bear witness on behalf of the Lord, and against Israel.

Accordingly the mountains are called האתנים, the constantly enduring, immutable ones, which have been spectators from time immemorial, and מוסדי ארץ, foundations of the earth, as being subject to no change on account of their strength and firmness. In this respect they are often called “the everlasting mountains” (e. g. , Gen 49:26; Deu 33:15; Psa 90:2; Hab 3:6).

Israel is called ̀‛ammı̄ (Jehovah’s people) with intentional emphasis, not only to indicate the right of Jehovah to contend with it, but to sharpen its own conscience, by pointing to its calling. Hithvakkach , like hivvâkhach in the niphal in Isa 1:18.

Micah having declared to the people of Israel not only the judgment that will burst upon Zion on account of its sins, but also the salvation awaiting in the future the remnant saved and purified through the judgment, now proceeds, in the third and last address, to point out the way to salvation, by showing that they bring punishment upon themselves by their ingratitude and resistance to the commandments of God, and that it is only through sincere repentance that they can participate in the promised covenant mercies. In the form of a judicial contest between the Lord and His people, the prophet holds up before the Israelites their ingratitude for the great blessings which they have received from God (Mic 6:1-5), and teaches them that the Lord does not require outward sacrifices to appease His wrath, but righteousness, love, and humble walk with God (Mic 6:6-8), and that He must inflict severe punishment, because the people practise violence, lying, and deceit instead (Mic 6:9-14).

Mic 6:1-2 Introduction. - Announcement of the lawsuit which the Lord will have with His people. - Mic 6:1. “Hear ye, then, what Jehovah saith; Rise up, contend with the mountains, and let the hills hear thy voice! Mic 6:2. Hear ye, O mountains, Jehovah’s contest; and ye immutable ones, ye foundations of the earth! For Jehovah has a contest with His people; and with Israel will He contend.

” In Mic 6:1 the nation of Israel is addressed in its several members. They are to hear what the Lord says to the prophet, - namely, the summons addressed to the mountains and hills to hear Jehovah’s contest with His people. The words “strive with the mountains” cannot be understood here as signifying that the mountains are the objects of the accusation, notwithstanding the fact that ריב את־פ signifies to strive or quarrel with a person (Jdg 8:1; Isa 50:8; Jer 2:9); for, according to Mic 6:2, they are to hear the contest of Jehovah with Israel, and therefore are to be merely witnesses on the occasion.

Consequently את can only express the idea of fellowship here, and ריב את must be distinguished from ריב עם in Mic 6:2 and Hos 4:1, etc. The mountains and hills are to hearken to the contest (as in Deu 32:1 and Isa 1:2), as witnesses, “who have seen what the Lord has done for Israel throughout the course of ages, and how Israel has rewarded Him for it all” (Caspari), to bear witness on behalf of the Lord, and against Israel.

Accordingly the mountains are called האתנים, the constantly enduring, immutable ones, which have been spectators from time immemorial, and מוסדי ארץ, foundations of the earth, as being subject to no change on account of their strength and firmness. In this respect they are often called “the everlasting mountains” (e. g. , Gen 49:26; Deu 33:15; Psa 90:2; Hab 3:6).

Israel is called ̀‛ammı̄ (Jehovah’s people) with intentional emphasis, not only to indicate the right of Jehovah to contend with it, but to sharpen its own conscience, by pointing to its calling. Hithvakkach , like hivvâkhach in the niphal in Isa 1:18.

Mic 6:3-5 Mic 6:3-5 open the suit. Mic 6:3. “My people! what have I done unto thee, and with what have I wearied thee? Answer me. Mic 6:4. Yea, I have brought thee up out of the land of Egypt, redeemed thee out of the slave-house, and sent before thee Moses, Aaron, and Miriam. Mic 6:5. My people! remember now what Balak the king of Moab consulted, and what Balaam the son of Beor answered him from Shittim to Gilga; that thou mayest discern the righteous acts of Jehovah.

” The Lord opens the contest with the question, what He has done to the nation, that it has become tired of Him. The question is founded upon the fact that Israel has fallen away from its God, or broken the covenant. This is not distinctly stated, indeed; but it is clearly implied in the expression הלאתיך, What have I done, that thou hast become weary of me?

לאה, in the hiphil , to make a person weary, more particularly to weary the patience of a person, either by demands of too great severity (Isa 43:23), or by failing to perform one’s promises (Jer 2:31). ענה בי, answer against me, i. e. , accuse me. God has done His people no harm, but has only conferred benefits upon them. Of these He mentions in Mic 6:4 the bringing up out of Egypt and the guidance through the Arabian desert, as being the greatest manifestations of divine grace, to which Israel owes its exaltation into a free and independent nation (cf.

Amo 2:10 and Jer 2:6). The kı̄ (for) may be explained from the unexpressed answer to the questions in Mic 6:3 : “Nothing that could cause dissatisfaction with me;” for I have done nothing but confer benefits upon thee. To set forth the leading up out of Egypt as such a benefit, it is described as redemption out of the house of bondage, after Exo 20:2. Moreover, the Lord had given His people prophets, men entrusted with His counsels and enlightened by His Spirit, as leaders into the promised land: viz.

, Moses, with whom He talked mouth to mouth, as a friend to his friend (Num 12:8); and Aaron, who was not only able as high priest to ascertain the counsel and will of the Lord for the sake of the congregation, by means of the “light and right,” but who also, along with Moses, represented the nation before God (Num 12:6; Num 14:5, Num 14:26; Num 16:20; Num 20:7 ff. , and 29).

Miriam, the sister of the two, is also mentioned along with them, inasmuch as she too was a prophetess (Exo 15:20). In Mic 6:5 God also reminds them of the other great display of grace, viz. , the frustration of the plan formed by the Moabitish king Balak to destroy Israel by means of the curses of Balaam (Numbers 22-24). יעץ refers to the plan which Balak concocted with the elders of Midian (Num 22:3 ff.)

; and ענה, Balaam’s answering, to the sayings which this soothsayer was compelled by divine constraint to utter against his will, whereby, as Moses says in Deu 23:5-6, the Lord turned the intended curse into a blessing. The words “from Shittim (Israel’s last place of encampment beyond Jordan, in the steppes of Moab; see at Num 22:1 and Num 25:1) to Gilgal” (the first place of encampment in the land of Canaan; see at Jos 4:19-20, and Jos 5:9) do not depend upon זכר־נא, adding a new feature to what has been mentioned already, in the sense of “think of all that took place from Shittim to Gilgal,” in which case זכר־נא would have to be repeated in thought; but they are really attached to the clause וּמה עבה וגו, and indicate the result, or the confirmation of Balaam’s answer.

The period of Israel’s journeying from Shittim to Gilgal embraces not only Balak’s advice and Balaam’s answer, by which the plan invented for the destruction of Israel was frustrated, but also the defeat of the Midianites, who attempted to destroy Israel by seducing it to idolatry, the miraculous crossing of the Jordan, the entrance into the promised land, and the circumcision at Gilgal, by which the generation that had grown up in the desert was received into the covenant with Jehovah, and the whole nation reinstated in its normal relation to its God. Through these acts the Lord had actually put to shame the counsel of Balak, and confirmed the fact that Balaam’s answer was inspired by God.

By these divine acts Israel was to discern the tsidqōth Yehōvâh ; i. e. , not the mercies of Jehovah, for tsedâqâh does not mean mercy, but “the righteous acts of Jehovah,” as in Jdg 5:11 and 1Sa 12:7. This term is applied to those miraculous displays of divine omnipotence in and upon Israel, for the fulfilment of His counsel of salvation, which, as being emanations of the divine covenant faithfulness, attested the righteousness of Jehovah.

Mic 6:3-5 Mic 6:3-5 open the suit. Mic 6:3. “My people! what have I done unto thee, and with what have I wearied thee? Answer me. Mic 6:4. Yea, I have brought thee up out of the land of Egypt, redeemed thee out of the slave-house, and sent before thee Moses, Aaron, and Miriam. Mic 6:5. My people! remember now what Balak the king of Moab consulted, and what Balaam the son of Beor answered him from Shittim to Gilga; that thou mayest discern the righteous acts of Jehovah.

” The Lord opens the contest with the question, what He has done to the nation, that it has become tired of Him. The question is founded upon the fact that Israel has fallen away from its God, or broken the covenant. This is not distinctly stated, indeed; but it is clearly implied in the expression הלאתיך, What have I done, that thou hast become weary of me?

לאה, in the hiphil , to make a person weary, more particularly to weary the patience of a person, either by demands of too great severity (Isa 43:23), or by failing to perform one’s promises (Jer 2:31). ענה בי, answer against me, i. e. , accuse me. God has done His people no harm, but has only conferred benefits upon them. Of these He mentions in Mic 6:4 the bringing up out of Egypt and the guidance through the Arabian desert, as being the greatest manifestations of divine grace, to which Israel owes its exaltation into a free and independent nation (cf.

Amo 2:10 and Jer 2:6). The kı̄ (for) may be explained from the unexpressed answer to the questions in Mic 6:3 : “Nothing that could cause dissatisfaction with me;” for I have done nothing but confer benefits upon thee. To set forth the leading up out of Egypt as such a benefit, it is described as redemption out of the house of bondage, after Exo 20:2. Moreover, the Lord had given His people prophets, men entrusted with His counsels and enlightened by His Spirit, as leaders into the promised land: viz.

, Moses, with whom He talked mouth to mouth, as a friend to his friend (Num 12:8); and Aaron, who was not only able as high priest to ascertain the counsel and will of the Lord for the sake of the congregation, by means of the “light and right,” but who also, along with Moses, represented the nation before God (Num 12:6; Num 14:5, Num 14:26; Num 16:20; Num 20:7 ff. , and 29).

Miriam, the sister of the two, is also mentioned along with them, inasmuch as she too was a prophetess (Exo 15:20). In Mic 6:5 God also reminds them of the other great display of grace, viz. , the frustration of the plan formed by the Moabitish king Balak to destroy Israel by means of the curses of Balaam (Numbers 22-24). יעץ refers to the plan which Balak concocted with the elders of Midian (Num 22:3 ff.)

; and ענה, Balaam’s answering, to the sayings which this soothsayer was compelled by divine constraint to utter against his will, whereby, as Moses says in Deu 23:5-6, the Lord turned the intended curse into a blessing. The words “from Shittim (Israel’s last place of encampment beyond Jordan, in the steppes of Moab; see at Num 22:1 and Num 25:1) to Gilgal” (the first place of encampment in the land of Canaan; see at Jos 4:19-20, and Jos 5:9) do not depend upon זכר־נא, adding a new feature to what has been mentioned already, in the sense of “think of all that took place from Shittim to Gilgal,” in which case זכר־נא would have to be repeated in thought; but they are really attached to the clause וּמה עבה וגו, and indicate the result, or the confirmation of Balaam’s answer.

The period of Israel’s journeying from Shittim to Gilgal embraces not only Balak’s advice and Balaam’s answer, by which the plan invented for the destruction of Israel was frustrated, but also the defeat of the Midianites, who attempted to destroy Israel by seducing it to idolatry, the miraculous crossing of the Jordan, the entrance into the promised land, and the circumcision at Gilgal, by which the generation that had grown up in the desert was received into the covenant with Jehovah, and the whole nation reinstated in its normal relation to its God. Through these acts the Lord had actually put to shame the counsel of Balak, and confirmed the fact that Balaam’s answer was inspired by God.

By these divine acts Israel was to discern the tsidqōth Yehōvâh ; i. e. , not the mercies of Jehovah, for tsedâqâh does not mean mercy, but “the righteous acts of Jehovah,” as in Jdg 5:11 and 1Sa 12:7. This term is applied to those miraculous displays of divine omnipotence in and upon Israel, for the fulfilment of His counsel of salvation, which, as being emanations of the divine covenant faithfulness, attested the righteousness of Jehovah.