Bible Commentary (1871–1879 Edition)
A Promif.e of Tlesloring Jacob.
MICAII III.
A Reproof of Injustice and Idolatry.
connt of your crimes described In v. 1, 2. tliou—the ideal ii KtlviiUial ("me," v. 4), representing the guilty ptople in wlioso name lie spoke, none tKat . . . cast a cord by lot —noiu; \vli() shall have any possession meajiured out. in peratives exjress the certainty of the future event prf dieted. "Since sucii are your doings (cf. r. 7, s, &c.i, my .sentence on you is irrevocable (i;. 4,.ii, liou'es'er distasteful to you (v. 6), ye wlio have coifl out clliers from their liomeM. and possessions (i'. 2, 8, 9; must arise, depart, and be c; 8t out of your own (v. 4, 5; : for thi,i in not your re.it" (^J uinlx-rs tile congrt'gatloii of the Lord—among the people consecrated to Jehovah. By covetousness and violence (v. 2) they had forfeited "the portion of Jehovah's people." This is God's implied answer to their complaint of injustice (v. 4). C. "Prophesy ye not," say they tnz., the
10. 3.1; Deuteronomy 12, 9; Psalm 95. II). Canaan was designed to be a rest to them alter their wildeniess fatigues, But it is to be so no longer. Thus God l eliites the people'* self-confidence, as if God were l)ound to them inseparal)ly. The promise (Psalm l.'!2. 14) is quite consistent with temporary witlidrawal of G(xl from Israel for their sins, it shall destroy you Die land shall spew you out, bc<-ause of the dertlements wlierewitli ye polluted it (Leviticus IS.
Israelites say to the true prophets, when announcing unwelcome truths. Therefore God judicially abandons them lo their own ways : " The prophets, by whose ministry thpy might have been saved from «ftame (ignominious captivity), shall not (i. e., no longer) prophesy to them" (Isaiah 30.10; Amos 2.12; 7.16). Mauber translates the
25, 2S; Jeremlali 3. 2; Ezekiel ;!(). 12-14). 11. walking in tlie spirit—the Hebrew nieaus also tvind. " If a man professing to have the spirit of inspiration (Ezekiel 13. 3; so 'man of the spirit,' i.e., one claiming inspiration, liosea latter clause, " they shall not prophesy of such things" (as in V. 3-5, these being rebellious Israel's words); "let them not prophesy;" "they never cease from insult" (from propliesying insults to us). English Verfion is supported by the parallelism: wherein the similarity of sound and word implies how exactly God makes their punishment answer to their sin, and takes them at their own word. "Prophesy," lit., drop (Deuteronomy 32. 2; Ezekiel 21.2). 7. O thou . . . named The house of Jacob—priding thyself on the name, though having naught of the spirit,
9. 7j, but really walking in wind (prophec'y void of nutriment for the soul, and unsubstantial as the wind) and falsehood, do lie, saying (that whicli ye like to lieai ), 1 will prophesy," Ac, even such a one, however false his propliecies, since he flatters your wishes, shall be your prophet
(cf. V. 6; Jeremiah 5. 31). prophesy ... of wine i. e., of an abundant supply of wine. 1*. A sudden transition from threats to the promise of a glorious restoration. Cf. a similar transition, Ho.sea 1. 9, 10. .leliovali, too, propheof tliy progenitor. Also, bearing the name which ought to remind thee of God's favours granted to thee because of His covenant with Jacob. Is the Spirit of the Lord Btraiteiied ! — Is His compassion contracted within narrower limits now than formerly, so that He should desies of good things to come, but not like the false propltets, " of wine und strong drink" {v. 11). After I have sent you into captivity as I have just threatened, I will thence assemble you again (cf. ch. 4. 6, 7). all of thee—the restoration from Babylon was partial. Therefore that here meant must be still future, when "fiH Israel shall be saved" (Romans 11. 28). The restoration from " B;ibylon" (specilight in your destruction (cf. Psalm 77. 7-9; Isaiah 59. 1,
2.)? are these Ills doings!—t. e., Are such threateuings His delight ? Ye dislike the prophets' threatenings (d. 6) but who is to blame ? Not God, for He delights in blessing, ratlier than threatening; but yourselves (v. 8) who provoke His threatenings. [Gkotius.] CALVllf translates, "Are your doings such as are prescribed by Him?" Ye boast of being God's peculiar people: Do ye then conform your lives to God's law? do not my words do good to hiia that walkcth uprightly—Are not my words good tied ch. 4. 10) is the type of the future one. Jacob . . . Israel—the ten tribes' kingdom (Hosea 12. 2) and Judali (2 Chronicles 19. 8; 21. 2, 4). rcmnant—the elect remnant, which shall survive the previous calamities of Judah.and from which the nation is to spring into new life (Isaiah 6.
13 ; 10. 20-22). as the sheep of Bozrali—a region famed for to the upright? If your ways were upright, my words would U'jt be threatening (cf. Psalm 18.26; Matthew 11.
its rich pastures (cf. 2 Kings 3. 4). Gesenius lor Bozrah translates, " slieepfold." But thus there will be tautology unless the next clause be translated, " in the midst ol their pasture." English Versioti is more favoureil by the Hebrew.
19; John 7. 17). 8. Your ways are not such that I can deal with you as I would with the upright. Even of late— yester Oay : " long ago." So " of old," Hebrew, " yesterday" i;i. The breaker—Jehovah Messiah, who breaks through every obstacle in the way of their restoration: not as formerly breaking forth to destroy them lor transgression (Exodus 19. 22; Judges '21. 15), but breaking a way lor Ihein through tbeir enemies, they—the returning Israelites and Jews, passed througli the gate—t. «., through the gate of the foe's city in wliich they had been captives. So the image of the resurrection (llosea 13. 14) represents
(Isaiah 30. 33); "heretofore," Hebrew, "since yesterday" (Joshua 3. 4). my people Is risen up as an enemy— i. e., has rebelled against my precepts; also has become a» enemy to the unolfending passors-by. robe with the gnrii Kiit — not content with the outer "garment," ye greedily rob passers-by of the ornamental "robe" fitting the body closely and flowing down to the feet [Ludovicus DE DlKuJ (Matthew 5. 40). as men averse from war—in antithesis to (.my people) " as an enemy." Israel treats the innocent passers-by, though "averse from war," "as an enemy" would treat captives in his power, stripping them
Israel's restoration, their king—"the Breaker," peculiarly " their king" (Hosea 3. 5 ; Mattlie w 27. 37). pass before them—as He did when they went up out of Egypt (Exodus 13.21; Deuteronomy 1.30,33). tl»e Lord on the head of them—Jehovah at their head (Isaiah 52. 1'2). Meusiah, the second pers(m, is meant (cf. Exodus 23. 20; 33. U; Isaiah 63. 9).
of tlieir habiliments as lawful spoils. Grotius translates, "as men reluming from war," i. e., as captives over whoni the right of war gives the victors an absolute power. English Version is supported by the antithesis. 9. The women of my people—i. e., the imdow.i of the men slain by you (v.
CHAPTER III.
Ver. 1-12. The Sins of the Princes, Prophets, and PUIKSTS: THE CONSEQUENT DESOLATION OF ZiON. 1. princes—magistrates or judges. Is It not for you I—Is it not your special function (Jeremiah 5. 4, 5j? Judgment-
2) ye cast out from their homes which had been their delight, and seize on them tor yourselves, from their children i. e., from the orphans of the widows, taken away my glory—utz., their substance and raiment, which, being justice. Ye sit in judgment on others; surely then ye ought to know the judgment for injustice which awalUs yourselves (Romans 2. 1). 'i. pluck olT their skin . . . flesli—rob their fellow-countrymen of all their substance (Psalm 14. 4; Proverbs 30. 14). 3. pot . . . tlesh within the nuit of God's blessing on the young, reflected God s glory. Thus Israel's crime was not merely robbery, but sucrili'go. Their sex did not save the women, nor their age tin: children from violence, for ever—there wiis no repentance. They persevered In sin. The pledged gar-, . . caldron—manifold species of cruel oppressions. Cf. Ezekiel 24. 3, &c., containing as to the coming punishment the same figure as is here used of the sin : implying that the sin and punishment exactly correspond. 4. Tlien—at the time of judgment, which Micah talies for granted, so certain is It (cf. ch. 2. 3). tiiey cry . . . but h« will not hear—just as those opjiressed by them had formerly cried, and they would not hear. The'' prayer shall fueiit was to be restored to the poor before sunset (Exodus
22. 26, 27k l>ut these never restored their unlawful booty.
10. Arise ye, and depart—not an exhortation to the chilliren ol God to depart out of an ungodly world, as it is ufti;ii applied ; though that sentiment is a scriptural one.
Ifhis world is doubtless not our " rest," being "polluted" with sin: it is our passage, notour portion; our aim, not our home (2 Corinthians 6. 17; Hebrews 13. 14). The Ua-
The FaUehood of the Prophets. MICAH IV. Tlie Glory, Peace, and Victory, of Zion, be rejected, because it Is the mere cry of nature for deliverance from pain, not that of repentance lor deliverance from sin. Ill In their doings—men cannot expect tree are mentioned rather than a house, to signify, there will be no need of a covert; men will be safe even in the fields and open air. Lord of hosts Ikath spoken it— therefore it must come to pass, however unlikely now it may seem. 5. For—rather. Though it be that all people walk after their several gods, yet we (the Jews in the dispersion) will walk in the name of the Lord. So the Hebrew particle means in Margin, Genesis 8. 21 ; Exodus 13.
to do ill and fare weli. 5. Here he attacks the false-prophets, as before he had attacked the "princes." make my people err—knowingly mislead my people by not denouncing their sins as incurring judgment, bite with, . . teeth, and cry, Peace—i.e., who, so long as they are supplied with food, promise peace and prosperity in their
17; Joshua 17. 18. The resolution of the exile Jews is. As Jehovah gives us hope of so glorious a restoration, notwithstanding the overthrow of our temple and nation, we must in confident reliance on His promise persevere in the true worship of Him, however the nations around, our superiors now in strength and nunilers, walk after their gods. [Rosenmuller.] As the Jews were tlioroughly weaned from idols by the Babylonian captivity, so they shall be completely cured of unbelief by their present long dispersion (Zechariah 10. 8-12). 6. assemble her that halteth—feminine for neuter in Hebrew idiom, "wliatever halteth:'" metaphor from sheep wearied out with a journey: all the suffering exiles of Israel (Ezekiel propliecies. he that putteth not into their monthg, they . . . prepare war against him—whenever tliey are not supplied witli food, they foretell war and calamity, prepare war lit.., sanctify war, i. e., proclaim it as a holy judgment of God because they are not fed (JVote, Jeremiah
6. 4 ; cf. Isaiah 13. 3 ; Joel 1. 14). 6. night . . . dark—calamities shall press on you so overwhelming as to compel you to cease pretending to divine (Zeohariah 13. 4). Darkness is often the image of calamity (Isaiah 8. 22; Amos 5.
18; 8.9). 7. cover their lips—The Orientals prided themselves on the moustache and beard (Margin, "upper lip"). To cOTJer It, therefore, was a token of shame and sorrow (Leviticus 13.45; Ezekiel 24.17,22). "They shall be so ashamed of themselves as no< <o dare to open their moutlis or boast of the name of prophet." [Calvin.] tliere is no answer of God—they shall no more profess to have responses from God, being struck dumb with calamities (v.
34. 16; Zephaniah 3. 19). her . . . driven out—all Israel's outcasts. Called " the Lord's flock" (Jeremiali 13. 17; Ezekiel 34.13; 37.21). 7. I will make iner that halted a remnant—I will cause a remnant to remain which shall not perish. Lord sliall reign . . . In . . . Zion—David's kingdom shall be restored in tlie person of Messiah, who
6). 8. 1—in contrast to the false prophets (v. 5, 7). full of power—that which "the Spirit of Jehovah" imparts is the seed of David and at the same time Jehovah (Isaiah
24.23). for ever— (Isaiah 9. 6, 7; Daniel 7. 14, 27 ; Luke 1. 33; Revelation 11.15.) 8. tower of the flock—following up the metaphor of sheep (JVote, v. 6). Jerusalem is called the " tower," from which the King and Shepherd observes and guards His flock: botli the spiritual Jerusalem, the Church now whose towerlike elevation is that of doctrine and practice (Song of Solomon 4. 4, "Thy neck is like the tower of David"), and the literal hereafter (Jeremiah 3. 17). In large pastures it was usual to erect a' Iilgh wooden tower, so as to oversee the flock. Jerome takes the Hebrew for "flock," £:der or Edar, as a proper name, viz., a village near Bethlehem, for which it is put, Bethleliera being taken to represent the royal stock of David (ch. 5. 2; for the discharge of the prophetical function (Luke 1. 17;
21. 49 ; Acts 1. 8). judgment-a sense of justice [Maurer] ; as opposed to the false prophets' speaking to please men, not from a regard to truth. Or, judgment to discern between graver and lighter offences, and to denounce punishments accordingly. [Grotius.] miglit—moral ir UrepixlUy in speaking the truth at all costs (2 Timothy 1. 7). to declare unto Jacob his , , . sin—(Isaiah 58. 1.) Not to flatter the sinner as the false prophets do with promises of peace. 9. Hear—resumed from v. 1. Here begins the leading subject of the prophecy: a demonstration of his assertion that he is " full of power by the Spirit of Jeliovah" (v 8). 10. They—change of person from " ye" {v. 9); the third person puts them to a greater distance as estrangcHl from him. It is, lit., "Whosoever builds," singucf. Genesis 35.21). But the explanatory words, " the stronghold of the daughter of Zion," confirm English Version, stronghold Hebrew, "Ophel:" an impregnable height on Mount Zion (2 Chronicles 27. 3; 33. 14; Nehemiah 3. 26,
Utr, build up Zion with blood—build on it stately mansions with wealth obtained by the condemnation and murder of the innocent (Jeremiah 22. 13 ; Ezekiel 22. 27; Habakkuk 2. 12). 11. heads thereof—the princes of Jerusalem, judge for reward—take bribes as judges (ch. 7. 3). prlcats »«ncli for lilre—it was their duty to teach the law and to decide controversies gratuitously (Leviticus 10. 11
27). unto thee shall . . . come . . . the first dominion —viz., the dominion formerly exercised by thee shall cojne back to thee, kingdom sliall come to the daughter of Jerusalem—ratlier, " the kingdom of the daughter of Jerusalem shall come (again) :" such as it was undei David, before its being weakened by the secession of tlio ten tribes. O. Addressed to the daughter of Zion, in her consternation at the approach of the Chaldeans, is tliere no king in tl»ee J—asked tauntingly. Tliere is a king in her; but it is the same as if there were none, so helpless to devise means of escape are he and his counsellors. [Maurbr.] Or, Zion's pains are because her king is taken away from her (Jeremiah 52. 9; Lamentations 4. 20; Ezekiel 12. 13). [Calvin.] The former is perhaps the preferable view (cf. Jeremiah 49. 7). The latter, however, describes better Zion's kingiess state during her present long dispersion (Hosea 3. 4, 5). 10. Be in pain, and labour —carrying on the metaphor of a pregnant woman. Thou Bhalt be affected with bitter sorrows before thy deliverance shall come. I do not forbid thy grieving, but I bring thee consolation. Though God cares for His children, yet they must not expect to be exempt from troal)Ie, but must prepare for it. go forth out of tite city—on its capture. So "come out"' is used 2 Kings 24. 12; Isaiah :iG. 16. dwell in the field—ir'z., in the open country, defencclesR, instead of tlielr fortified city. Beside the Chebar (Psalm
Deuteronomy 17. 11; Malachl2. 7; cf. Jeremiah 6. 13; Jude
11). prophets . . . divine — i.e., false prophets. Is not the Lord among us! viz.. In the temple (Isaiah 48. 2; Jeremiah 7. 4, 8-11). 1!J. Jeremiah 26. 18 quotes this verse. The Talnmd and Malmonides record that at the destruction of Jerusalem by the Romans under Titus, Terentius Rufus, who was left In command of the army, with a ploughshare tore up the foundations of the temple, mountain of the house—the height on which the temple stands, as the high places of the forest—shall become as heights in a forest ov€tTun with wild shrubs and brushwood.
CHAPTEK IV.
Ver. 1-1.3. Transition to the Glory, Peace, Kingdom, AND ViCTORy OF ZiON. 1-3. Almost Identical with Isaiah 2. 2-4. the mountain of the house of the Xord which just before (ch. 3. 12) had been doomed to be a wild forest-heiglit. Under Messiah, Its elevation is to be not that of situation, but of moral dignity, as the seat of God's universal empire, people shall flow into it—In Isaiah
137. 1; Ezekiel 3. 15). Babylon—Like Isaiah, Mlcnh looks •beyond tlie existing Assyrian dynasty to the Babylonian, and to Judaii's captivity under it, and restoration (Isaiah 39. 7 ; 43. 14 ; -IS. 20). Had they been, as ration-
It is "ail nations:" a more universal prophecy. 3. rebuke—convict of sin (John 16. 8, 9); and subdue with Judgments (Psalm 2. 5, 9; 110. 5, 6; Revelation 2. 27; 12. 5). miiuy people . . . strong nations afar off*—In Isaiah 2. 4 U Is " the nations . . . many people." 4. sit every man under his vine, &c.—i.e., enjoy the most prosperous tranquil Uty (1 Kings 4. 25; Zechariah 3. 10). The vine and JIq alists represent, merely sagacious politicians, they would have restricted their prophecies lo the sphere of the existing Assyrian dynasty. But their seeing li;to the 691 ilicah ForeteUeth ChrisVs Birth. MICAH V. Hit Kingdom, and His Conquest far-off future of Babylon's subsequent supremacy, and Judah's connection with her, proves them to be inspired prophets, there ... there—emphatic repetition. The very scene of thy calamities is to be the scene of thy deliverance. In the midst of enemies, where all hope seems cut dependent testimony of the Spirit, confirms the prophet, Little in worldly importance, thou art not least (t. e., fat from least, yea, the very greatest) among the thousands, of princes of Judah, in the spiritual significance of being tlie birtli-place of Messiali (Jolin 7. 42). God chooses the littlo things of the world to eclipse in glory its greatest things (Judges 6. 15; John 1. 46; 1 Corinthians 1. 27, 28). The low state of David's line when Messiah was born is also implied here, thousands—each tribe was divided into clans or " thousands" (each thousand containing a thousand families: like our old English division of counties into Aundrecis), wliich had their several heads or "princes;" hence in Matthew 2. 6 it Is quoted "princes," substantially the same as in Micah, and authoritatively explained in Mattliew. Since it is not so much this thousand that is preferred to the other thousands of Judah, but the Governor or Chief Prince out of it, who is preferred to the governors of all the other thousands. It is called a " town " (rather in the Greek " village "), John 7. 42 ; though scarcely containing a thousand Inhabitants, it is ranked among the "tliousands" or larger divisions of the tribe, because of its being the cradle of David's line, and of the Divine Son of David. Moses divided the people into thousands, liundreds, fifties, and tens, with their respective "rulers" (Exodus 18. 25;cf. 1 Samuel 10. 19). unto me—unto God the Father (Luke 1. 32): to fulfil all the Father's will and purpose from eternity. 6o the Son declares (Psalm 2. 7 ; 40. 7, 8; John 4. 34); and the Father confirms it (Matthew off, there shall Cyrus, the deliverer, appear (cf. Judges 14.
II). Cyrus again being the type of the greater Deliverer, who shall finally restore Israel. 11. many nations—the subject peoples composing Babylon's armies: and also Edom, Ammon, &c., who exulted in Judah's fall (Lamentations 2. 16; Obadiah 11-13). defiled—metaphor from a virgin. Let her be defiled (i. e., outraged by violence and bloodshed), and let our eye gaze Insultingly on her shame and sorrow (ch. 7. 10). Her foes desired to feast their eyes on her calamities. 1!J. thoughts of the Iiord—their unsearchable wisdom, overruling seeming disaster to the final good of His people, is the very ground on which the restoration of Israel hereafter (of which the restoration from
Babylon is a type) is based In Isaiah 55. 8, cf. with v. 3, 12,
13, which prove that Israel, not merely the Christian Church, is the ultimate subject of the prophecy; also in Romans 11. 13. God's counsel Is to discipline His people for a time with the foe as a scourge; and then to destroy the foe by the hands of His people, gather them as . . . sheaves—them who "gathered" themselves for Zion's destruction (v. 11), the Lord " shall gather " for destruction by Zion (v. 13), like sheaves gathered, to be threshed (cf. Isaiali
21. 10; Jeremiah 51. 33). The Hebrew Is singular, " sheaf." However great the numbers of the foe, they are all but as one sAea/ ready to be threshed. [Calvin.J Threshing was done by treading with the feet: hence the propriety of the image for treading under foot and breaking asunder the
3. 17 ; 12. 18, cf. with Isaiah 42. 1). God's glory is hereby made the ultimate end of redemption, ruler—the "Shiloh," "Prince of peace," "on whose shoulders the government is laid" (Genesis 49. 10; Isaiah 9. 6). In 2 Samuel 23. 3, " He that ruleth over men must be just," the same Hebrew word is employed ; Messiah alone realizes David's ideal of a ruler. Also in Jeremiah 30. 21, ''their governor shall proceed from the midst of tliera;" answering closely to "out of tliee shall come forth the rvler," here (cf. Isaiah 11. 1-4). goings forth . . , from everlasting—the plain antithesis of this clause, to "come forth out of thee " (from Beth-lehem), shows that the eternal generation of the Son is meant. The terms convey the strongest assertion of infinite duration of which the Hebrew language is capable (cf. Psalm 90. 2; Proverbs 8. 22, 23 ; John 1. 1). Messiah's generation as man coming forth unto God to do His will on earth Is from Beth-lehem ; but as Son of God, His goings forth are /row everlasting. The promise of the Redeemer at first was vaguely general (Genesis 3. 15). Then the Shemitic division of mankind is declared as the quarter In which He was to be looked for (Genesis 9. 26, 27); then it grows clearer, defining the race and nation wlience the Deliverer should come, viz., the seed of Abraham, the Jews (Genesis 12. 3) ; then the particular tribe, Judah (Genesis 49. 10) ; then the family, that of David (Psalm 89. 19, 20) ; then the very town of His birth, here. And as His coming drew nigh, the very parentage (Matthew 1.; Luke Land 2.); and then all the scattered rays of prophecy concentrate in Jesus, as their focus (Hebrews 1. 1, 2). 3. " Therefore (because of His settled plan) will God give up to their foes His people Israel, until," &c. she which travaileth hath brought forth viz., " the virgin" mother, mentlone3 by Micah's contemporary, Isaiah 7. 11. Zion " in travail " (ch. 4. 9, 10) answers to the virgin in travail of Messiah. Israel's deliverance from lier long travail pains of sorrow will synchronize with the appearance of Messiah as her Redeemer (Romans foe. 13. thresh—destroy thy foes "gathered" by Jehovah as "sheaves " (Isaiah 41. 15, 16). thine horn—Zion being compared to an ox treading corn, and an ox's strength lying in the horns, her strength is implied by giving her a Iwm of iron (cf. 1 Kings 22. 11). beat in pieces many (Daniel 2. 44.) I will consecrate their gain unto the liord—God subjects the nations to Zion, not for her own selfish aggrandizement, but for His glory (Isaiah 60. 6, 9
Zechariah 14. 20, with which cf. Isaiah 23. 18) and for their ultimate good; therefore He is here called, not merely God of Israel, but " Lord of the whole earth,"
CHAPTER V.
Ver. 1-15. The Calamities which precede Messiah's Advent. His Kingdom, Conquest of Jacob's foes, and Blessing upon His People. 1. gather thyself in troops —I.e., thou Shalt do so, to resist the enemy. Lest the faithful should fall into carnal security because of tlie previous promises, he reminds them of the calamities which are to precede the prosperity, daughter oftroops —Jerusalem is so called on account of her numerous troops. he hath laid siege the enemy hath, they shall smite the judge of Israel with a rod upon the cheek—the greatest of insults to an Oriental. Zedekiah, the Judge (or king, Amos 2. 3) of Israel, was loaded with insults by the Chaldeans. So also the other princes and Judges (Lamentations 3. 30). Hengstenbekg thinks the expi'ession, " the judge," marks a time when no king of the house of David reigned. The smiting on the cheek of other Judges of Israel was a type of the same indignity offered to Him wlio nevertheless is the Judge, not only of Israel, but also of tlie world, and who is " from everlasting " (v. 2; Isaiah
50, 6 ; Matthew 26. 67 ; 27. 30). a. Betli-lehem Ephratah— (Genesis 48. 7), or, Beth-lehem Judah ; so called to distinguish it from Beth-lehem in Zebulun. It is a few miles houtli-west of Jerusalem. Beth-lehem means the house
11. 26) In the last days, as the Church's spiritual deliverance synchronized with the virgin's giving birth to Him at His first advent. The ancient Cliurch's triivallllke waiting for Messiah is represented by the virgin's travail. Hence, both may be meant. It cannot be restricted to the Virgin Mary: for Israel is still "given up," though Messiah has been "brought forth" eighteen and a half centuries ago. But the Church's throes are included, whicti are only to be ended when Christ, having been preached for a witness to all nations, shall at last appear as the Deliverer of Jacob, and when the times of tlie Gentiles ihall be fulfilled, and Israel as a nation shall be born In a day (Isaiah 66. 7-U ; Luke 21. 24 ; Revelation 12. 1, 2, 4 ; cf. Roof bread; Ephratah means fruitful: both names referring to the fertility of the region, though thou be little among though thou be scarcely large enough to be reckoned among, &c. It was insignificant in size and population
tliat in Joshua 15. 21, Ac, It is not enumerated among the cities of Judah; nor In the list, Nehemlah H. 25, &c. Under Rehoboara it became a city: 2 Chronicles 11. 6, "He built Beth-lehem." Matthew 2. 6 seems to contradict
Mlcali, " thou art not the least," But really he, by an In692 rh« Kingdom of Christ. MICAH VI. Qod!s Controversy with His People.
It IS Jehovah's hand that is lifted up; here Israel's, as v. 8 Implies, just as "Zion " is addressed and directed to " beat in pieces many people" (ch. 4.13; cf. Isaiah 54.15, 17). For Israel's foes are Jehovah's foes. When her hand is said to be lifted up, it is Jehovah's hand that strikes the foe by her (cf. Exodus 13. 9, with 14. 8). 10. cut off thy horses . . . chariots—wiz., those used for the purposes of war. Israel had be«»n forbidden the use of cavalry, or to go to Egypt for horses (Deuteronomy 17. 16), lest they should trust in worldly forces, rather than in God (Psalm mans 8. 22). the remnant of his brethren shall return unto the children of Israel—(Cf. ch. 4. 7.) The remainder of the Israelites dispersed in foreign lands shall return to join their countrymen in Canaan. The Hebrew for "unto"
Is, lU., upon, implying superaddition to those already gathered. 4. he shall stand—i. e., persevere: implying the endurance of His kingdom. [Calvik.] Rather, His sednlous care and pastoral circumspection, as a shepherd ttand3 erect to survey and guard on every side his flock (Isaiah 61. 5). [Matjrer.] feed—t. e., rule : as the Greek word similarly in Matthew 2. 6 (Margin), means both feed aud rule (Isaiah 40. 11; 49. 10; Ezekiel 31. 23; ef. 2 Samuel
20. 7). Solomon had disregarded this command (1 Kings
10. 26, 28). Hereafter, saith God, I will remove these impediments to the free course of my grace : horses, chariots, Ac, on which ye trust. The Church will never be safe,
6. 2 ; 7. 8). In the majesty of the name of the Lord—possessing the majesty of all Jehovah's revealed ailributes till she is stripped of all creature-trusts, and rests on Jehovah alone. [Calvin.] The universal peace given by God shall cause warlike instruments to be needless. He will cut them off from Israel (Zechariah 9. 10); as she will cut them off from Babylon, the representative of the nations (Jeremiah 50. 37 ; 51. 21). 11. cut off . . . cities . . . strongholds—such as are fortified for war. In that timo of peace, men shall live In unwalled villages (Ezekiel 38.
(" name ") (Isaiah 11.2; Philippians2. 6, 9 ; Hebrews 2. 7-9). his God—God is "his God" in a oneness of relation distinct from the sense in which God is our God (John 20. 17). they shall abide—the Israelites (" they," viz., the returning remnant and the "children of Israel" previously in Canaan) shall dwell in permanent security and prosperity
(ch. 4. 4 ; Isaiah 14. 30). unto the ends of the earth—(Ch.
4.1; Psalm 72.8; Zechariah 9.10.) 5. this man—in Re-
11; cf. Jeremiah 23.6; 49.31; Zechariah 2.8). la. witchcrafts out of thine hand—i. e., which thou now usest. 13. graven Images . . . cut off—(Cf. Isaiah 2. 8, 18-21 ; 30. 22 drew; simply This. The One just mentioned; He and He alone. Emphatical for Messiah (cf. Genesis 5. 29). tlie peace—the fountain-head of peace between Godand man, between Israel and Israel's justly offended God (Genesis
Zechariah 13. 2.) standing Images—statues. 14. groves. . . cities—the "groves "are the idolatrous symbol of As-
49. 10; Isaiah 9.6; Ephesians 2.14, 17; Colossians 1.20), and, as the consequence, the fountain of " peace on earth," where heretofore all is strife (ch. 4. 3; Hosea 2. 18 ; Zechariah 9. 10; Luke 2. 14). the Assyrian—being Israel's most powerful foe at that time, Assyria is made the representative of all the foes of Israel in all ages, who shall receive their final destruction at Messiah's appearing (Ezekiel tarte (Deuteronomy 16. 21; 2 Kings 21. 7). "Cities " being parallel to "groves," must mean cities in or near which such idolatrous groves existed. Cf. "city of the house of Baal " (2 Kings 10. 25), t. e., a portion of the city sacred to Baal. 15. vengeance . . . such as they have not heard —or, as the Hebrew order favours, " the nations that have not hearkened to my warnings." So LXX. (Psalm 149. 7).
88). seven shepherds, and eight seven expresses perfection ; seven and eight is an idiom for a full and sufficient number- (Job 5. 19; Proverbs 6. 16; Ecclesiastes 11. 2). principal men— anointed (humble) men (Psalm 62. 9), such as the apostles were. Their anointing, or consecration and qualification to office, was by the Holy Spirit [Calvin] (1 John 2. 20, 27). "Princes " also were anointed, and they are mentioned as under Messiah (Isaiah 32. 1). English Version therefore gives the probable sense. G. waste—irt., eat up: following up the metaphor ot shepherds
CHAPTER VI.
Ver. 1-16. Appeal, before all Creation to the Israelites TO testify, if they can, if Jehovah ever BID aught but acts OF KINDNESS TO THEM FROM THE Earliest period: God requires of them not so mttch Sacrifices, as real Piety and Justice: Their Impieties and COMING Punishment. 1. contend thon—
(cf, Numbers 22. 4; Jeremiah 6.3). land of Nlmrod— BaJylon (ch. 4. 10; Genesis 10. 10); or, including Assyria also, to which he extended his borders (Genesis 10. 11). In the entrances—the passes Into Assyria (2 Kings 3. 21). The Margin and Jerome, misled by a needless attention to the parallelism, "with the sword," translate, " witli her own naked swords ;" as in Psalm 55. 21 the Hebrew is tram-
Israel is called by Jehovah to plead with Him in controversy. Ch. 5. 11-13 suggested the transition from those happy times described In cli. 4. and 5., to the prophet's own degenerate times and people, before the mountains in their presence; personified as If witnesses (cf. ch. 1.2; Deuteronomy 32. 1 ; Isaiah 1. 2). Not as Margin, " with ;" as God's controversy Is with Israel, not with th,em. a. Lord's controversy—How great is Jehovah's condescenlated. But "in the entrances" of Assyria, answers to, " within our borders." As the Assyrians invade our borsion, who, though the supreme Lord of all, yet wishes to prove to worms of the earth the equity of His dealings (Isaiah 5.3; 43.26). 3. my people—the greatest aggravation of their sin, that God always treated them, and ders, so shall their oum borders or " entrances " be Invaded, he . . . lie Messiah shall deliver us, when the Assyrian shall come. 7. remnant of Jacob—already mentioned In V. 3. It in it.s comparative smallness stands in antithesis to the "many people." A remnant though Israel be amidst many nations after her restoration, yet she shall exercise the same blessed influence in quickening them spiritually that the small imperceptible dew exercises In rtfresliing the grass (Deuteronomy 32. 2; Psalm 72. 6; 110.
still treats them, as His people, what have I done unto thee T—save kindness, that thou revoltest from me (Jeremiah 2.5, 31). wherein have I wearied theel—"What commandments have I enjoined that should have wearied thee as irksome (1 John 5.3)7 4. For—Nay, on the contrary, so far from doing anything harsh, I did thee every kindness from the earliest years of thy nationality. Miriam—mentioned, as being the prophetess who led the female chorus who sang the song of Moses (Exodus 15.20). God sent Moses to give the best laws ; Aaron to pray for the people ; Miriam as an example to the women of Israel. 5. what Balak . . . consulted—how Balak plotted to destroy thee by getting Balaam to curse thee (Numbers 22.
3). The influence of the Jews restored from Babylon in making many Gentile proselytes is an earnest of a larger similar effect hereaf'./er (Isaiah 66. 19; Zechariah 8. 13). fiom the Lord—Israel's restoration, and the consequent conversion of tlie Gentiles are solely of grace, tarrietli not for man—entirely God's work, as Independent of human contrivance, as the dew and rains that fertilize the soi 1. 6. as a lion—In v. 7 Israel's benignant influence on the nations is described ; but here her vengeance on the godless hosts who assail her (Is.aiah 66. 15, 16, 19, 21; Zechariah 12. 3.0,8,9; 14.17,18). Judah will be "as a lion," not in respect to its cruelty, but in its power of striking terror Into all opponents. Under the Maccabees, the Jews acquired Idumea, Samari.a, and parts of the territory of Amnion and Moab. [Grotius.] But tills was only the earnest of their future glory on their coming restoraUwQ. 9. Thine hand shall be lined up-In Isaiah 26. 11
5). what Balaam . . . answered— how the avaricious prophet was constrained against his own will, to bless Israel whom he had desired to curse for the sake of Balak's reward (Numbers 24. 9-11). [Maurer.] Grotius explains it, "how Balaam answered, that the only way to injure thee was by tempting thee to idolatry and whoredom" (Numbers 31. 16). The mention of "Shittim" agrees with this: as It was the scene of Israel's sin (Numbers 25. 1-5;
2 Peter 2. 15; Revelation 2.14). from Shittim unto Gllgnl—not that Balaam accompanied Israel from ShlttiuB