<hi type="bold">4. one take up a parable against you--</hi>that is, Some of your foes shall do so, taking in derision from your own mouth your "lamentation," namely, "We be spoiled," &c.

<hi type="bold">lament with a doleful lamentation--</hi>literally, "lament with a lamentation of lamentations." Hebrew, naha, nehi, nihyah, the repetition representing the continuous and monotonous wail.

<hi type="bold">he hath changed the portion of my people--</hi>a charge of injustice against Jehovah. He transfers to other nations the sacred territory assigned as the rightful portion of our people (<reference osisRef="Mic.1.15">Mi 1:15</reference>).

<hi type="bold">turning away he hath divided our fields--</hi>Turning away from us to the enemy, He hath divided among them our fields. Calvin, as the Margin, explains, "Instead of restoring our territory, He hath divided our fields among our enemies, each of whom henceforward will have an interest in keeping what he hath gotten: so that we are utterly shut out from hope of restoration." Maurer translates as a noun, "He hath divided our fields to a rebel," that is, to the foe who is a rebel against the true God, and a worshipper of idols. So "backsliding," that is, backslider (<reference osisRef="Jer.49.4">Jr 49:4</reference>). English Version gives a good sense; and is quite tenable in the Hebrew.

4. one take up a parable against you-- that is, Some of your foes shall do so, taking in derision from your own mouth your "lamentation," namely, "We be spoiled," &c. lament with a doleful lamentation-- literally, "lament with a lamentation of lamentations." Hebrew, naha, nehi, nihyah, the repetition representing the continuous and monotonous wail. he hath changed the portion of my people-- a charge of injustice against Jehovah. He transfers to other nations the sacred territory assigned as the rightful portion of our people (Mi 1:15). turning away he hath divided our fields-- Turning away from us to the enemy, He hath divided among them our fields. Calvin, as the Margin, explains, "Instead of restoring our territory, He hath divided our fields among our enemies, each of whom henceforward will have an interest in keeping what he hath gotten: so that we are utterly shut out from hope of restoration." Maurer translates as a noun, "He hath divided our fields to a rebel," that is, to the foe who is a rebel against the true God, and a worshipper of idols. So "backsliding," that is, backslider (Jr 49:4). English Version gives a good sense; and is quite tenable in the Hebrew.


<hi type="bold">5. Therefore--</hi>resumed from <reference osisRef="Mic.2.3">Mi 2:3</reference>. On account of your crimes described in <reference osisRef="Mic.2.1">Mi 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>.

<hi type="bold">thou--</hi>the ideal individual ("me," <reference osisRef="Mic.2.4">Mi 2:4</reference>), representing the guilty people in whose name he spoke.

<hi type="bold">none that ... cast a cord by lot--</hi>none who shall have any possession measured out.

<hi type="bold">in the congregation of the Lord--</hi>among the people consecrated to Jehovah. By covetousness and violence (<reference osisRef="Mic.2.2">Mi 2:2</reference>) they had forfeited "the portion of Jehovah's people." This is God's implied answer to their complaint of injustice (<reference osisRef="Mic.2.4">Mi 2:4</reference>).

5. Therefore-- resumed from Mi 2:3. On account of your crimes described in Mi 2:1, 2. thou-- the ideal individual ("me," Mi 2:4), representing the guilty people in whose name he spoke. none that... cast a cord by lot-- none who shall have any possession measured out. in the congregation of the Lord-- among the people consecrated to Jehovah. By covetousness and violence (Mi 2:2) they had forfeited "the portion of Jehovah's people." This is God's implied answer to their complaint of injustice (Mi 2:4).


<hi type="bold">6. Prophesy ye not, say they--</hi>namely, the Israelites say to the true prophets, when announcing unwelcome truths. Therefore God judicially abandons them to their own ways: "The prophets, by whose ministry they might have been saved from shame (ignominious captivity), shall not (that is, no longer) prophesy to them" (<reference osisRef="Isa.30.10">Is 30:10</reference>; <reference osisRef="Amos.2.12">Am 2:12</reference>; <reference osisRef="2Cor.7.16">7:16</reference>). Maurer translates the latter clause, "they shall not prophesy of such things" (as in <reference osisRef="Mic.2.3-Mic.2.5">Mi 2:3-5</reference>, these being rebellious Israel's words); "let them not prophesy"; "they never cease from insult" (from prophesying insults to us). English Version 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," literally, "drop" (<reference osisRef="Deut.32.2">De 32:2</reference>; <reference osisRef="Ezek.21.2">Eze 21:2</reference>).

6. Prophesy ye not, say they-- namely, the Israelites say to the true prophets, when announcing unwelcome truths. Therefore God judicially abandons them to their own ways: "The prophets, by whose ministry they might have been saved from shame (ignominious captivity), shall not (that is, no longer) prophesy to them" (Is 30:10; Am 2:12; 7:16). Maurer translates the latter clause, "they shall not prophesy of such things" (as in Mi 2:3-5, these being rebellious Israel's words); "let them not prophesy"; "they never cease from insult" (from prophesying insults to us). English Version 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," literally, "drop" (De 32:2; Eze 21:2).


<hi type="bold">7. O thou ... named the house of Jacob--</hi>priding thyself on the name, though having naught of the spirit, of thy progenitor. Also, bearing the name which ought to remind thee of God's favors granted to thee because of His covenant with Jacob.

<hi type="bold">is the Spirit of the Lord straitened?--</hi>Is His compassion contracted within narrower limits now than formerly, so that He should delight in your destruction (compare <reference osisRef="Ps.77.7-Ps.77.9">Psa 77:7-9</reference>; <reference osisRef="Isa.59.1">Is 59:1</reference>, 2)?

<hi type="bold">are these his doings?--</hi>that is, Are such threatenings His delight? Ye dislike the prophets' threatenings (<reference osisRef="Mic.2.6">Mi 2:6</reference>): but who is to blame? Not God, for He delights in blessing, rather than threatening; but yourselves (<reference osisRef="Mic.2.8">Mi 2:8</reference>) who provoke His threatenings [Grotius]. Calvin 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?

<hi type="bold">do not my words do good to him that walketh uprightly--</hi>Are not My words good to the upright? If your ways were upright, My words would not be threatening (compare <reference osisRef="Ps.18.26">Psa 18:26</reference>; <reference osisRef="Matt.11.19">Mt 11:19</reference>; <reference osisRef="John.7.17">Joh 7:17</reference>).

7. O thou... named the house of Jacob-- priding thyself on the name, though having naught of the spirit, of thy progenitor. Also, bearing the name which ought to remind thee of God's favors granted to thee because of His covenant with Jacob. is the Spirit of the Lord straitened?-- Is His compassion contracted within narrower limits now than formerly, so that He should delight in your destruction (compare Psa 77:7-9; Is 59:1, 2)? are these his doings?-- that is, Are such threatenings His delight? Ye dislike the prophets' threatenings (Mi 2:6): but who is to blame? Not God, for He delights in blessing, rather than threatening; but yourselves (Mi 2:8) who provoke His threatenings [Grotius]. Calvin 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 him that walketh uprightly-- Are not My words good to the upright? If your ways were upright, My words would not be threatening (compare Psa 18:26; Mt 11:19; Joh 7:17).


8. Your ways are not such that I can deal with you as I would with the upright.

<hi type="bold">Even of late--</hi>literally, "yesterday," "long ago." So "of old." Hebrew, "yesterday" (<reference osisRef="Isa.30.33">Is 30:33</reference>); "heretofore," Hebrew, "since yesterday" (<reference osisRef="Josh.3.4">Jos 3:4</reference>).

<hi type="bold">my people is risen up as an enemy--</hi>that is, has rebelled against My precepts; also has become an enemy to the unoffending passers-by.

<hi type="bold">robe with the garment--</hi>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 Dieu] (<reference osisRef="Matt.5.40">Mt 5:40</reference>).

<hi type="bold">as men averse from war--</hi>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 of their habiliments as lawful spoils. Grotius translates, "as men returning from war," that is, as captives over whom the right of war gives the victors an absolute power. English Version is supported by the antithesis.

8. Your ways are not such that I can deal with you as I would with the upright. Even of late-- literally, "yesterday," "long ago." So "of old." Hebrew, "yesterday" (Is 30:33); "heretofore," Hebrew, "since yesterday" (Jos 3:4). my people is risen up as an enemy-- that is, has rebelled against My precepts; also has become an enemy to the unoffending passers-by. robe with the garment-- 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 Dieu] (Mt 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 of their habiliments as lawful spoils. Grotius translates, "as men returning from war," that is, as captives over whom the right of war gives the victors an absolute power. English Version is supported by the antithesis.


<hi type="bold">9. The women of my people--</hi>that is, the widows of the men slain by you (<reference osisRef="Mic.2.2">Mi 2:2</reference>) ye cast out from their homes which had been their delight, and seize on them for yourselves.

<hi type="bold">from their children--</hi>that is, from the orphans of the widows.

<hi type="bold">taken away my glory--</hi>namely, their substance and raiment, which, being the fruit of God's blessing on the young, reflected God's glory. Thus Israel's crime was not merely robbery, but sacrilege. Their sex did not save the women, nor their age the children from violence.

<hi type="bold">for ever--</hi>There was no repentance. They persevered in sin. The pledged garment was to be restored to the poor before sunset (<reference osisRef="Exod.22.26">Ex 22:26</reference>, <reference osisRef="Exod.22.27">27</reference>); but these never restored their unlawful booty.

9. The women of my people-- that is, the widows of the men slain by you (Mi 2:2) ye cast out from their homes which had been their delight, and seize on them for yourselves. from their children-- that is, from the orphans of the widows. taken away my glory-- namely, their substance and raiment, which, being the fruit of God's blessing on the young, reflected God's glory. Thus Israel's crime was not merely robbery, but sacrilege. Their sex did not save the women, nor their age the children from violence. for ever-- There was no repentance. They persevered in sin. The pledged garment was to be restored to the poor before sunset (Ex 22:26, 27); but these never restored their unlawful booty.


<hi type="bold">10. Arise ye, and depart--</hi>not an exhortation to the children of God to depart out of an ungodly world, as it is often applied; though that sentiment is a scriptural one. This world is doubtless not our "rest," being "polluted" with sin: it is our passage, not our portion; our aim, not our home (<reference osisRef="2Cor.6.17">2Co 6:17</reference>; <reference osisRef="Heb.13.14">He 13:14</reference>). The imperatives express the certainty of the future event predicted. "Since such are your doings (compare <reference osisRef="Mic.2.7">Mi 2:7</reference>, <reference osisRef="2Cor.2.8">8</reference>, &c.), My sentence on you is irrevocable (<reference osisRef="Mic.2.4">Mi 2:4</reference>, <reference osisRef="2Cor.2.5">5</reference>), however distasteful to you (<reference osisRef="Mic.2.6">Mi 2:6</reference>); ye who have cast out others from their homes and possessions (<reference osisRef="Mic.2.2">Mi 2:2</reference>, <reference osisRef="2Cor.8.9">8, 9</reference>) must arise, depart, and be cast out of your own (<reference osisRef="Mic.2.4">Mi 2:4</reference>, <reference osisRef="2Cor.2.5">5</reference>): for this is not your rest" (<reference osisRef="Num.10.33">Nu 10:33</reference>; <reference osisRef="Deut.12.9">De 12:9</reference>; <reference osisRef="Ps.95.11">Psa 95:11</reference>). Canaan was designed to be a rest to them after their wilderness fatigues. But it is to be so no longer. Thus God refutes the people's self-confidence, as if God were bound to them inseparably. The promise (<reference osisRef="Ps.132.14">Psa 132:14</reference>) is quite consistent with temporary withdrawal of God from Israel for their sins.

<hi type="bold">it shall destroy you--</hi>The land shall spew you out, because of the defilements wherewith ye "polluted" it (<reference osisRef="Lev.18.25">Le 18:25</reference>, <reference osisRef="Lev.18.28">28</reference>; <reference osisRef="Jer.3.2">Jr 3:2</reference>; <reference osisRef="Ezek.36.12-Ezek.36.14">Eze 36:12-14</reference>).

10. Arise ye, and depart-- not an exhortation to the children of God to depart out of an ungodly world, as it is often applied; though that sentiment is a scriptural one. This world is doubtless not our "rest," being "polluted" with sin: it is our passage, not our portion; our aim, not our home (2Co 6:17; He 13:14). The imperatives express the certainty of the future event predicted. "Since such are your doings (compare Mi 2:7, 8, &c.), My sentence on you is irrevocable (Mi 2:4, 5), however distasteful to you (Mi 2:6); ye who have cast out others from their homes and possessions (Mi 2:2, 8, 9) must arise, depart, and be cast out of your own (Mi 2:4, 5): for this is not your rest" (Nu 10:33; De 12:9; Psa 95:11). Canaan was designed to be a rest to them after their wilderness fatigues. But it is to be so no longer. Thus God refutes the people's self-confidence, as if God were bound to them inseparably. The promise (Psa 132:14) is quite consistent with temporary withdrawal of God from Israel for their sins. it shall destroy you-- The land shall spew you out, because of the defilements wherewith ye "polluted" it (Le 18:25, 28; Jr 3:2; Eze 36:12-14).


<hi type="bold">11. walking in the spirit--</hi>The Hebrew means also "wind." "If a man professing to have the 'spirit' of inspiration (<reference osisRef="Ezek.13.3">Eze 13:3</reference>; so 'man of the spirit,' that is, one claiming inspiration, <reference osisRef="Hos.9.7">Ho 9:7</reference>), but really walking in 'wind' (prophecy void of nutriment for the soul, and unsubstantial as the wind) and falsehood, do lie, saying (that which ye like to hear), I will prophesy," &c., even such a one, however false his prophecies, since he flatters your wishes, shall be your prophet (compare <reference osisRef="Mic.2.6">Mi 2:6</reference>; <reference osisRef="Jer.5.31">Jr 5:31</reference>).

<hi type="bold">prophesy ... of wine--</hi>that is, of an abundant supply of wine.

11. walking in the spirit-- The Hebrew means also "wind." "If a man professing to have the 'spirit' of inspiration (Eze 13:3; so 'man of the spirit,' that is, one claiming inspiration, Ho 9:7), but really walking in 'wind' (prophecy void of nutriment for the soul, and unsubstantial as the wind) and falsehood, do lie, saying (that which ye like to hear), I will prophesy," &c., even such a one, however false his prophecies, since he flatters your wishes, shall be your prophet (compare Mi 2:6; Jr 5:31). prophesy... of wine-- that is, of an abundant supply of wine.


12. A sudden transition from threats to the promise of a glorious restoration. Compare a similar transition in <reference osisRef="Hos.1.9">Ho 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>. Jehovah, too, prophesies of good things to come, but not like the false prophets, "of wine and strong drink" (<reference osisRef="Mic.2.11">Mi 2:11</reference>). After I have sent you into captivity as I have just threatened, I will thence assemble you again (compare <reference osisRef="Mic.4.6">Mi 4:6</reference>, <reference osisRef="Mic.4.7">7</reference>).

<hi type="bold">all of thee--</hi>The restoration from Babylon was partial. Therefore that here meant must be still future, when "all Israel shall be saved" (<reference osisRef="Rom.11.26">Ro 11:26</reference>). The restoration from "Babylon" (specified (<reference osisRef="Mic.4.10">Mi 4:10</reference>) is the type of the future one.

<hi type="bold">Jacob ... Israel--</hi>the ten tribes' kingdom (<reference osisRef="Hos.12.2">Ho 12:2</reference>) and Judah (<reference osisRef="2Chr.19.8">2Ch 19:8</reference>; <reference osisRef="2Chr.21.2">21:2</reference>, <reference osisRef="2Chr.21.4">4</reference>).

<hi type="bold">remnant--</hi>the elect remnant, which shall survive the previous calamities of Judah, and from which the nation is to spring into new life (<reference osisRef="Isa.6.13">Is 6:13</reference>; <reference osisRef="Isa.10.20-Isa.10.22">10:20-22</reference>).

<hi type="bold">as the sheep of Bozrah--</hi>a region famed for its rich pastures (compare <reference osisRef="2Kgs.3.4">2Ki 3:4</reference>). Gesenius for Bozrah translates, "sheepfold." But thus there will be tautology unless the next clause be translated, "in the midst of their pasture." English Version is more favored by the Hebrew.

12. A sudden transition from threats to the promise of a glorious restoration. Compare a similar transition in Ho 1:9, 10. Jehovah, too, prophesies of good things to come, but not like the false prophets, "of wine and strong drink" (Mi 2:11). After I have sent you into captivity as I have just threatened, I will thence assemble you again (compare Mi 4:6, 7). all of thee-- The restoration from Babylon was partial. Therefore that here meant must be still future, when "all Israel shall be saved" (Ro 11:26). The restoration from "Babylon" (specified (Mi 4:10) is the type of the future one. Jacob... Israel-- the ten tribes' kingdom (Ho 12:2) and Judah (2Ch 19:8; 21:2, 4). remnant-- the elect remnant, which shall survive the previous calamities of Judah, and from which the nation is to spring into new life (Is 6:13; 10:20-22). as the sheep of Bozrah-- a region famed for its rich pastures (compare 2Ki 3:4). Gesenius for Bozrah translates, "sheepfold." But thus there will be tautology unless the next clause be translated, "in the midst of their pasture." English Version is more favored by the Hebrew.


<hi type="bold">13. The breaker--</hi>Jehovah-Messiah, who breaks through every obstacle in the way of their restoration: not as formerly breaking forth to destroy them for transgression (<reference osisRef="Exod.19.22">Ex 19:22</reference>; <reference osisRef="Judg.21.15">Jud 21:15</reference>), but breaking a way for them through their enemies.

<hi type="bold">they--</hi>the returning Israelites and Jews.

<hi type="bold">passed through the gate--</hi>that is, through the gate of the foe's city in which they had been captives. So the image of the resurrection (<reference osisRef="Hos.13.14">Ho 13:14</reference>) represents Israel's restoration.

<hi type="bold">their king--</hi>"the Breaker," peculiarly "their king" (<reference osisRef="Hos.3.5">Ho 3:5</reference>; <reference osisRef="Matt.27.37">Mt 27:37</reference>).

<hi type="bold">pass before them--</hi>as He did when they went up out of Egypt (<reference osisRef="Exod.13.21">Ex 13:21</reference>; <reference osisRef="Deut.1.30">De 1:30</reference>, 33).

<hi type="bold">the Lord on the head of them--</hi>Jehovah at their head (<reference osisRef="Isa.52.12">Is 52:12</reference>). Messiah, the second person, is meant (compare <reference osisRef="Exod.23.20">Ex 23:20</reference>; <reference osisRef="Exod.33.14">33:14</reference>; <reference osisRef="Isa.63.9">Is 63:9</reference>). <chapter eID="Mic.2"/>

13. The breaker-- Jehovah-Messiah, who breaks through every obstacle in the way of their restoration: not as formerly breaking forth to destroy them for transgression (Ex 19:22; Jud 21:15), but breaking a way for them through their enemies. they-- the returning Israelites and Jews. passed through the gate-- that is, through the gate of the foe's city in which they had been captives. So the image of the resurrection (Ho 13:14) represents Israel's restoration. their king-- "the Breaker," peculiarly "their king" (Ho 3:5; Mt 27:37). pass before them-- as He did when they went up out of Egypt (Ex 13:21; De 1:30, 33). the Lord on the head of them-- Jehovah at their head (Is 52:12). Messiah, the second person, is meant (compare Ex 23:20; 33:14; Is 63:9).


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Mic.3.1-Mic.3.12">Mi 3:1-12</reference>. The Sins of the Princes, Prophets, and Priests: The Consequent Desolation of Zion.</title>

<hi type="bold">1. princes--</hi>magistrates or judges.

<hi type="bold">Is it not for you?--</hi>Is it not your special function (<reference osisRef="Jer.5.4">Jr 5:4</reference>, <reference osisRef="Jer.5.5">5</reference>)?

<hi type="bold">judgment--</hi>justice. Ye sit in judgment on others; surely then ye ought to know the judgment for injustice which awaits yourselves (<reference osisRef="Rom.2.1">Ro 2:1</reference>).

CHAPTER 3 Mi 3:1-12. The Sins of the Princes, Prophets, and Priests: The Consequent Desolation of Zion. 1. princes-- magistrates or judges. Is it not for you?-- Is it not your special function (Jr 5:4, 5)? judgment-- justice. Ye sit in judgment on others; surely then ye ought to know the judgment for injustice which awaits yourselves (Ro 2:1).


<hi type="bold">2. pluck off their skin ... flesh--</hi>rob their fellow countrymen of all their substance (<reference osisRef="Ps.14.4">Psa 14:4</reference>; <reference osisRef="Prov.30.14">Pr 30:14</reference>).

2. pluck off their skin... flesh-- rob their fellow countrymen of all their substance (Psa 14:4; Pr 30:14).


<hi type="bold">3. pot ... flesh within ... caldron--</hi>manifold species of cruel oppressions. Compare <reference osisRef="Ezek.24.3">Eze 24:3</reference>, &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.

3. pot... flesh within... caldron-- manifold species of cruel oppressions. Compare Eze 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.


<hi type="bold">4. Then--</hi>at the time of judgment, which Micah takes for granted, so certain is it (compare <reference osisRef="Mic.2.3">Mi 2:3</reference>).

<hi type="bold">they cry ... but he will not hear--</hi>just as those oppressed by them had formerly cried, and they would not hear. Their prayer shall be rejected, because it is the mere cry of nature for deliverance from pain, not that of repentance for deliverance from sin.

<hi type="bold">ill in their doings--</hi>Men cannot expect to do ill and fare well.

4. Then-- at the time of judgment, which Micah takes for granted, so certain is it (compare Mi 2:3). they cry... but he will not hear-- just as those oppressed by them had formerly cried, and they would not hear. Their prayer shall be rejected, because it is the mere cry of nature for deliverance from pain, not that of repentance for deliverance from sin. ill in their doings-- Men cannot expect to do ill and fare well.


5. Here he attacks the false prophets, as before he had attacked the "princes."

<hi type="bold">make my people err--</hi>knowingly mislead My people by not denouncing their sins as incurring judgment.

<hi type="bold">bite with ... teeth, and cry, Peace--</hi>that is, who, so long as they are supplied with food, promise peace and prosperity in their prophecies.

<hi type="bold">he that putteth not into their mouths, they ... prepare war against him--</hi>Whenever they are not supplied with food, they foretell war and calamity.

<hi type="bold">prepare war--</hi>literally, "sanctify war," that is, proclaim it as a holy judgment of God because they are not fed (see on <reference osisRef="Jer.6.4">Jr 6:4</reference>; compare <reference osisRef="Isa.13.3">Is 13:3</reference>; <reference osisRef="Joel.1.14">Joe 1:14</reference>).

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-- that is, who, so long as they are supplied with food, promise peace and prosperity in their prophecies. he that putteth not into their mouths, they... prepare war against him-- Whenever they are not supplied with food, they foretell war and calamity. prepare war-- literally, "sanctify war," that is, proclaim it as a holy judgment of God because they are not fed (see on Jr 6:4; compare Is 13:3; Joe 1:14).


<hi type="bold">6. night ... dark--</hi>Calamities shall press on you so overwhelming as to compel you to cease pretending to divine (<reference osisRef="Zech.13.4">Zec 13:4</reference>). Darkness is often the image of calamity (<reference osisRef="Isa.8.22">Is 8:22</reference>; <reference osisRef="Amos.5.18">Am 5:18</reference>; <reference osisRef="Amos.8.9">8:9</reference>).

6. night... dark-- Calamities shall press on you so overwhelming as to compel you to cease pretending to divine (Zec 13:4). Darkness is often the image of calamity (Is 8:22; Am 5:18; 8:9).


<hi type="bold">7. cover their lips--</hi>The Orientals prided themselves on the moustache and beard ("upper lip," Margin). To cover it, therefore, was a token of shame and sorrow (<reference osisRef="Lev.13.45">Le 13:45</reference>; <reference osisRef="Ezek.24.17">Eze 24:17</reference>, <reference osisRef="Ezek.24.22">22</reference>). "They shall be so ashamed of themselves as not to dare to open their mouths or boast of the name of prophet" [Calvin].

<hi type="bold">there is no answer of God--</hi>They shall no more profess to have responses from God, being struck dumb with calamities (<reference osisRef="Mic.3.6">Mi 3:6</reference>).

7. cover their lips-- The Orientals prided themselves on the moustache and beard ("upper lip," Margin). To cover it, therefore, was a token of shame and sorrow (Le 13:45; Eze 24:17, 22). "They shall be so ashamed of themselves as not to dare to open their mouths or boast of the name of prophet" [Calvin]. there is no answer of God-- They shall no more profess to have responses from God, being struck dumb with calamities (Mi 3:6).


<hi type="bold">8. I--</hi>in contrast to the false prophets (<reference osisRef="Mic.3.5">Mi 3:5</reference>, <reference osisRef="Mic.3.7">7</reference>).

<hi type="bold">full of power--</hi>that which "the Spirit of Jehovah" imparts for the discharge of the prophetical function (<reference osisRef="Luke.1.17">Lu 1:17</reference>; 24:49; <reference osisRef="Acts.1.8">Ac 1:8</reference>).

<hi type="bold">judgment--</hi>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 offenses, and to denounce punishments accordingly [Grotius].

<hi type="bold">might--</hi>moral intrepidity in speaking the truth at all costs (<reference osisRef="2Tim.1.7">2Ti 1:7</reference>).

<hi type="bold">to declare unto Jacob his ... sin--</hi>(<reference osisRef="Isa.58.1">Is 58:1</reference>). Not to flatter the sinner as the false prophets do with promises of peace.

8. I-- in contrast to the false prophets (Mi 3:5, 7). full of power-- that which "the Spirit of Jehovah" imparts for the discharge of the prophetical function (Lu 1:17; 24:49; Ac 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 offenses, and to denounce punishments accordingly [Grotius]. might-- moral intrepidity in speaking the truth at all costs (2Ti 1:7). to declare unto Jacob his... sin-- (Is 58:1). Not to flatter the sinner as the false prophets do with promises of peace.


<hi type="bold">9. Hear--</hi>resumed from <reference osisRef="Mic.3.1">Mi 3:1</reference>. Here begins the leading subject of the prophecy: a demonstration of his assertion that he is "full of power by the Spirit of Jehovah" (<reference osisRef="Mic.3.8">Mi 3:8</reference>).

9. Hear-- resumed from Mi 3:1. Here begins the leading subject of the prophecy: a demonstration of his assertion that he is "full of power by the Spirit of Jehovah" (Mi 3:8).


<hi type="bold">10. They--</hi>change of person from "ye" (<reference osisRef="Mic.3.9">Mi 3:9</reference>); the third person puts them to a greater distance as estranged from Him. It is, literally, "Whosoever builds," singular.

<hi type="bold">build up Zion with blood--</hi>build on it stately mansions with wealth obtained by the condemnation and murder of the innocent (<reference osisRef="Jer.22.13">Jr 22:13</reference>; <reference osisRef="Ezek.22.27">Eze 22:27</reference>; <reference osisRef="Hab.2.12">Ha 2:12</reference>).

10. They-- change of person from "ye" (Mi 3:9); the third person puts them to a greater distance as estranged from Him. It is, literally, "Whosoever builds," singular. build up Zion with blood-- build on it stately mansions with wealth obtained by the condemnation and murder of the innocent (Jr 22:13; Eze 22:27; Ha 2:12).


<hi type="bold">11. heads thereof--</hi>the princes of Jerusalem.

<hi type="bold">judge for reward--</hi>take bribes as judges (<reference osisRef="Mic.7.3">Mi 7:3</reference>).

<hi type="bold">priests teach for hire--</hi>It was their duty to teach the law and to decide controversies gratuitously (<reference osisRef="Lev.10.11">Le 10:11</reference>; <reference osisRef="Deut.17.11">De 17:11</reference>; Mal 2:7; compare <reference osisRef="Jer.6.13">Jr 6:13</reference>; Jude 11).

<hi type="bold">prophets ... divine--</hi>that is, false prophets.

<hi type="bold">Is not the Lord among us?--</hi>namely in the temple (<reference osisRef="Isa.48.2">Is 48:2</reference>; <reference osisRef="Jer.7.4">Jr 7:4</reference>, <reference osisRef="Jer.7.8-Jer.7.11">8-11</reference>).

11. heads thereof-- the princes of Jerusalem. judge for reward-- take bribes as judges (Mi 7:3). priests teach for hire-- It was their duty to teach the law and to decide controversies gratuitously (Le 10:11; De 17:11; Mal 2:7; compare Jr 6:13; Jude 11). prophets... divine-- that is, false prophets. Is not the Lord among us?-- namely in the temple (Is 48:2; Jr 7:4, 8-11).


12. <reference osisRef="Jer.26.18">Jr 26:18</reference> quotes this verse. The Talmud and Maimonides 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.

<hi type="bold">mountain of the house--</hi>the height on which the temple stands.

<hi type="bold">as the high places of the forest--</hi>shall become as heights in a forest overrun with wild shrubs and brushwood. <chapter eID="Mic.3"/>

12. Jr 26:18 quotes this verse. The Talmud and Maimonides 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 overrun with wild shrubs and brushwood.


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Mic.4.1-Mic.4.13">Mi 4:1-13</reference>. Transition to the Glory, Peace, Kingdom, and Victory of Zion.</title>

1-3. Almost identical with <reference osisRef="Isa.2.2-Isa.2.4">Is 2:2-4</reference>.

<hi type="bold">the mountain of the house of the Lord--</hi>which just before (<reference osisRef="Mic.3.12">Mi 3:12</reference>) had been doomed to be a wild forest height. Under Messiah, its elevation is to be not that of situation, but of moral dignity, as the seat of God's universal empire.

<hi type="bold">people shall flow into it--</hi>In Isaiah it is "all nations": a more universal prophecy.

CHAPTER 4 Mi 4:1-13. Transition to the Glory, Peace, Kingdom, and Victory of Zion. 1-3. Almost identical with Is 2:2-4. the mountain of the house of the Lord-- which just before (Mi 3:12) had been doomed to be a wild forest height. 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 it is "all nations": a more universal prophecy.


<hi type="bold">4. sit every man under his vine, &c.--</hi>that is, enjoy the most prosperous tranquillity (<reference osisRef="1Kgs.4.25">1Ki 4:25</reference>; <reference osisRef="Zech.3.10">Zec 3:10</reference>). The "vine" and "fig 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.

<hi type="bold">Lord of hosts hath spoken it--</hi>Therefore it must come to pass, however unlikely now it may seem.

4. sit every man under his vine, &c.-- that is, enjoy the most prosperous tranquillity (1Ki 4:25; Zec 3:10). The "vine" and "fig 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 hath spoken it-- Therefore it must come to pass, however unlikely now it may seem.


<hi type="bold">5. For--</hi>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 the Margin, <reference osisRef="Gen.8.21">Ge 8:21</reference>; <reference osisRef="Exod.13.17">Ex 13:17</reference>; <reference osisRef="Josh.17.18">Jos 17:18</reference>. 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 numbers, walk after their gods [Rosenmuller]. As the Jews were thoroughly weaned from idols by the Babylonian captivity, so they shall be completely cured of unbelief by their present long dispersion (<reference osisRef="Zech.10.8-Zech.10.12">Zec 10:8-12</reference>).

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 the Margin, Ge 8:21; Ex 13:17; Jos 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 numbers, walk after their gods [Rosenmuller]. As the Jews were thoroughly weaned from idols by the Babylonian captivity, so they shall be completely cured of unbelief by their present long dispersion (Zec 10:8-12).


<hi type="bold">6. assemble her that halteth--</hi>feminine for neuter in Hebrew idiom, "whatever halteth": metaphor from sheep wearied out with a journey: all the suffering exiles of Israel (<reference osisRef="Ezek.34.16">Eze 34:16</reference>; <reference osisRef="Zeph.3.19">Zep 3:19</reference>).

<hi type="bold">her ... driven out--</hi>all Israel's outcasts. Called "the Lord's flock" (<reference osisRef="Jer.13.17">Jr 13:17</reference>; <reference osisRef="Ezek.34.13">Eze 34:13</reference>; <reference osisRef="Ezek.37.21">37:21</reference>).

6. assemble her that halteth-- feminine for neuter in Hebrew idiom, "whatever halteth": metaphor from sheep wearied out with a journey: all the suffering exiles of Israel (Eze 34:16; Zep 3:19). her... driven out-- all Israel's outcasts. Called "the Lord's flock" (Jr 13:17; Eze 34:13; 37:21).


<hi type="bold">7. I will make her that halted a remnant--</hi>I will cause a remnant to remain which shall not perish.

<hi type="bold">Lord shall reign ... in ... Zion--</hi>David's kingdom shall be restored in the person of Messiah, who is the seed of David and at the same time Jehovah (<reference osisRef="Isa.24.23">Is 24:23</reference>).

<hi type="bold">for ever--</hi>(<reference osisRef="Isa.9.6">Is 9:6</reference>, <reference osisRef="Isa.9.7">7</reference>; <reference osisRef="Dan.7.14">Da 7:14</reference>, <reference osisRef="Dan.7.27">27</reference>; <reference osisRef="Luke.1.33">Lu 1:33</reference>; <reference osisRef="Rev.11.15">Re 11:15</reference>).

7. I will make her that halted a remnant-- I will cause a remnant to remain which shall not perish. Lord shall reign... in... Zion-- David's kingdom shall be restored in the person of Messiah, who is the seed of David and at the same time Jehovah (Is 24:23). for ever-- (Is 9:6, 7; Da 7:14, 27; Lu 1:33; Re 11:15).


<hi type="bold">8. tower of the flock--</hi>following up the metaphor of sheep (see on <reference osisRef="Mic.4.6">Mi 4:6</reference>). Jerusalem is called the "tower," from which the King and Shepherd observes and guards His flock: both the spiritual Jerusalem, the Church now whose tower-like elevation is that of doctrine and practice (<reference osisRef="Song.4.4">So 4:4</reference>, "Thy neck is like the tower of David"), and the literal hereafter (<reference osisRef="Jer.3.17">Jr 3:17</reference>). In large pastures it was usual to erect a high wooden tower, so as to oversee the flock. Jerome takes the Hebrew for "flock," Eder or Edar, as a proper name, namely, a village near Beth-lehem, for which it is put, Beth-lehem being taken to represent the royal stock of David (<reference osisRef="Mic.5.2">Mi 5:2</reference>; compare <reference osisRef="Gen.35.21">Ge 35:21</reference>). But the explanatory words, "the stronghold of the daughter of Zion," confirm English Version.

<hi type="bold">stronghold--</hi>Hebrew, "Ophel"; an impregnable height on Mount Zion (<reference osisRef="2Chr.27.3">2Ch 27:3</reference>; <reference osisRef="2Chr.33.14">33:14</reference>; <reference osisRef="Neh.3.26">Ne 3:26</reference>, <reference osisRef="Neh.3.27">27</reference>).

<hi type="bold">unto thee shall ... come ... the first dominion--</hi>namely, the dominion formerly exercised by thee shall come back to thee.

<hi type="bold">kingdom shall come to the daughter of Jerusalem--</hi>rather, "the kingdom of the daughter of Jerusalem shall come (again)"; such as it was under David, before its being weakened by the secession of the ten tribes.

8. tower of the flock-- following up the metaphor of sheep (see on Mi 4:6). Jerusalem is called the "tower," from which the King and Shepherd observes and guards His flock: both the spiritual Jerusalem, the Church now whose tower-like elevation is that of doctrine and practice (So 4:4, "Thy neck is like the tower of David"), and the literal hereafter (Jr 3:17). In large pastures it was usual to erect a high wooden tower, so as to oversee the flock. Jerome takes the Hebrew for "flock," Eder or Edar, as a proper name, namely, a village near Beth-lehem, for which it is put, Beth-lehem being taken to represent the royal stock of David (Mi 5:2; compare Ge 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 (2Ch 27:3; 33:14; Ne 3:26, 27). unto thee shall... come... the first dominion-- namely, the dominion formerly exercised by thee shall come back to thee. kingdom shall come to the daughter of Jerusalem-- rather, "the kingdom of the daughter of Jerusalem shall come (again)"; such as it was under David, before its being weakened by the secession of the ten tribes.


9. Addressed to the daughter of Zion, in her consternation at the approach of the Chaldeans.

<hi type="bold">is there no king in thee?--</hi>asked tauntingly. There 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 [Maurer]. Or, Zion's pains are because her king is taken away from her (<reference osisRef="Jer.52.9">Jr 52:9</reference>; <reference osisRef="Lam.4.20">La 4:20</reference>; <reference osisRef="Ezek.12.13">Eze 12:13</reference>) [Calvin]. The former is perhaps the preferable view (compare <reference osisRef="Jer.49.7">Jr 49:7</reference>). The latter, however, describes better Zion's kingless state during her present long dispersion (<reference osisRef="Hos.3.4">Ho 3:4</reference>, <reference osisRef="Hos.3.5">5</reference>).

9. Addressed to the daughter of Zion, in her consternation at the approach of the Chaldeans. is there no king in thee?-- asked tauntingly. There 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 [Maurer]. Or, Zion's pains are because her king is taken away from her (Jr 52:9; La 4:20; Eze 12:13) [Calvin]. The former is perhaps the preferable view (compare Jr 49:7). The latter, however, describes better Zion's kingless state during her present long dispersion (Ho 3:4, 5).


<hi type="bold">10. Be in pain, and labour--</hi>carrying on the metaphor of a pregnant woman. Thou shalt 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 trouble, but must prepare for it.

<hi type="bold">go forth out of the city--</hi>on its capture. So "come out" is used <reference osisRef="2Kgs.24.12">2Ki 24:12</reference>; <reference osisRef="Isa.36.16">Is 36:16</reference>.

<hi type="bold">dwell in the field--</hi>namely, in the open country, defenseless, instead of their fortified city. Beside the Chebar (<reference osisRef="Ps.137.1">Psa 137:1</reference>; <reference osisRef="Ezek.3.15">Eze 3:15</reference>).

<hi type="bold">Babylon--</hi>Like Isaiah, Micah looks beyond the existing Assyrian dynasty to the Babylonian, and to Judah's captivity under it, and restoration (<reference osisRef="Isa.39.7">Is 39:7</reference>; <reference osisRef="Isa.43.14">43:14</reference>; <reference osisRef="Isa.48.20">48:20</reference>). Had they been, as rationalists represent, merely sagacious politicians, they would have restricted their prophecies to the sphere of the existing Assyrian dynasty. But their seeing into the far-off future of Babylon's subsequent supremacy, and Judah's connection with her, proves them to be inspired prophets.

<hi type="bold">there ... there--</hi>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 off, there shall Cyrus, the deliverer, appear (compare <reference osisRef="Judg.14.14">Jud 14:14</reference>). Cyrus again being the type of the greater Deliverer, who shall finally restore Israel.

10. Be in pain, and labour-- carrying on the metaphor of a pregnant woman. Thou shalt 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 trouble, but must prepare for it. go forth out of the city-- on its capture. So "come out" is used 2Ki 24:12; Is 36:16. dwell in the field-- namely, in the open country, defenseless, instead of their fortified city. Beside the Chebar (Psa 137:1; Eze 3:15). Babylon-- Like Isaiah, Micah looks beyond the existing Assyrian dynasty to the Babylonian, and to Judah's captivity under it, and restoration (Is 39:7; 43:14; 48:20). Had they been, as rationalists represent, merely sagacious politicians, they would have restricted their prophecies to the sphere of the existing Assyrian dynasty. But their seeing into the 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 off, there shall Cyrus, the deliverer, appear (compare Jud 14:14). Cyrus again being the type of the greater Deliverer, who shall finally restore Israel.


<hi type="bold">11. many nations--</hi>the subject peoples composing Babylon's armies: and also Edom, Ammon, &c., who exulted in Judah's fall (<reference osisRef="Lam.2.16">La 2:16</reference>; Ob 11-13).

<hi type="bold">defiled--</hi>metaphor from a virgin. Let her be defiled (that is, outraged by violence and bloodshed), and let our eye gaze insultingly on her shame and sorrow (<reference osisRef="Mic.7.10">Mi 7:10</reference>). Her foes desired to feast their eyes on her calamities.

11. many nations-- the subject peoples composing Babylon's armies: and also Edom, Ammon, &c., who exulted in Judah's fall (La 2:16; Ob 11-13). defiled-- metaphor from a virgin. Let her be defiled (that is, outraged by violence and bloodshed), and let our eye gaze insultingly on her shame and sorrow (Mi 7:10). Her foes desired to feast their eyes on her calamities.


<hi type="bold">12. thoughts of the Lord--</hi>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 <reference osisRef="Isa.55.8">Is 55:8</reference>; compare with <reference osisRef="Mic.4.3">Mi 4:3</reference>, 12, 13, which prove that Israel, not merely the Christian Church, is the ultimate subject of the prophecy; also in <reference osisRef="Rom.11.13">Ro 11:13</reference>. 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.

<hi type="bold">gather them as ... sheaves--</hi>them who "gathered" themselves for Zion's destruction (<reference osisRef="Mic.4.11">Mi 4:11</reference>) the Lord "shall gather" for destruction by Zion (<reference osisRef="Mic.4.13">Mi 4:13</reference>), like sheaves gathered to be threshed (compare <reference osisRef="Isa.21.10">Is 21:10</reference>; <reference osisRef="Jer.51.33">Jr 51:33</reference>). The Hebrew is singular, "sheaf." However great the numbers of the foe, they are all but as one sheaf ready to be threshed [Calvin]. Threshing was done by treading with the feet: hence the propriety of the image for treading under foot and breaking asunder the foe.

12. thoughts of the Lord-- 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 Is 55:8; compare with Mi 4:3, 12, 13, which prove that Israel, not merely the Christian Church, is the ultimate subject of the prophecy; also in Ro 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 (Mi 4:11) the Lord "shall gather" for destruction by Zion (Mi 4:13), like sheaves gathered to be threshed (compare Is 21:10; Jr 51:33). The Hebrew is singular, "sheaf." However great the numbers of the foe, they are all but as one sheaf ready to be threshed [Calvin]. Threshing was done by treading with the feet: hence the propriety of the image for treading under foot and breaking asunder the foe.


<hi type="bold">13. thresh--</hi>destroy thy foes "gathered" by Jehovah as "sheaves" (<reference osisRef="Isa.41.15">Is 41:15</reference>, <reference osisRef="Isa.41.16">16</reference>).

<hi type="bold">thine horn--</hi>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 horn of iron (compare <reference osisRef="1Kgs.22.11">1Ki 22:11</reference>).

<hi type="bold">beat in pieces many--</hi>(<reference osisRef="Dan.2.44">Da 2:44</reference>).

<hi type="bold">I will consecrate their gain unto the Lord--</hi>God subjects the nations to Zion, not for her own selfish aggrandizement, but for His glory (<reference osisRef="Isa.60.6">Is 60:6</reference>, <reference osisRef="Isa.60.9">9</reference>; <reference osisRef="Zech.14.20">Zec 14:20</reference>, with which compare <reference osisRef="Isa.23.18">Is 23:18</reference>) and for their ultimate good; therefore He is here called, not merely God of Israel, but "Lord of the whole earth." <chapter eID="Mic.4"/>

13. thresh-- destroy thy foes "gathered" by Jehovah as "sheaves" (Is 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 horn of iron (compare 1Ki 22:11). beat in pieces many-- (Da 2:44). I will consecrate their gain unto the Lord-- God subjects the nations to Zion, not for her own selfish aggrandizement, but for His glory (Is 60:6, 9; Zec 14:20, with which compare Is 23:18) and for their ultimate good; therefore He is here called, not merely God of Israel, but "Lord of the whole earth."


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Mic.5.1-Mic.5.15">Mi 5:1-15</reference>. The Calamities Which Precede Messiah's Advent. His Kingdom, Conquest of Jacob's Foes, and Blessing upon His People.</title>

<hi type="bold">1. gather thyself in troops--</hi>that is, thou shalt do so, to resist the enemy. Lest the faithful should fall into carnal security because of the previous promises, he reminds them of the calamities which are to precede the prosperity.

<hi type="bold">daughter of troops--</hi>Jerusalem is so called on account of her numerous troops.

<hi type="bold">he hath laid siege--</hi>the enemy hath.

<hi type="bold">they shall smite the judge of Israel with a rod upon the cheek--</hi>the greatest of insults to an Oriental. Zedekiah, the judge (or king, <reference osisRef="Amos.2.3">Am 2:3</reference>) of Israel, was loaded with insults by the Chaldeans; so also the other princes and judges (<reference osisRef="Lam.3.30">La 3:30</reference>). Hengstenberg thinks the expression, "the judge," marks a time when no king of the house of David reigned. The smiting on the cheek of other judges of Israel was a type of the same indignity offered to Him who nevertheless is the Judge, not only of Israel, but also of the world, and who is "from everlasting" (<reference osisRef="Mic.5.2">Mi 5:2</reference>; <reference osisRef="Isa.50.6">Is 50:6</reference>; <reference osisRef="Matt.26.67">Mt 26:67</reference>; <reference osisRef="Matt.27.30">27:30</reference>).

CHAPTER 5 Mi 5:1-15. The Calamities Which Precede Messiah's Advent. His Kingdom, Conquest of Jacob's Foes, and Blessing upon His People. 1. gather thyself in troops-- that is, thou shalt do so, to resist the enemy. Lest the faithful should fall into carnal security because of the previous promises, he reminds them of the calamities which are to precede the prosperity. daughter of troops-- Jerusalem is so called on account of her numerous troops. he hath laid siege-- the enemy hath. they shall smite the judge of Israel with a rod upon the cheek-- the greatest of insults to an Oriental. Zedekiah, the judge (or king, Am 2:3) of Israel, was loaded with insults by the Chaldeans; so also the other princes and judges (La 3:30). Hengstenberg thinks the expression, "the judge," marks a time when no king of the house of David reigned. The smiting on the cheek of other judges of Israel was a type of the same indignity offered to Him who nevertheless is the Judge, not only of Israel, but also of the world, and who is "from everlasting" (Mi 5:2; Is 50:6; Mt 26:67; 27:30).


<hi type="bold">2. Beth-lehem Ephratah--</hi>(<reference osisRef="Gen.48.7">Ge 48:7</reference>), or, Beth-lehem Judah; so called to distinguish it from Beth-lehem in Zebulun. It is a few miles southwest of Jerusalem. Beth-lehem means "the house of bread"; Ephratah means "fruitful": both names referring to the fertility of the region.

<hi type="bold">though thou be little among--</hi>though thou be scarcely large enough to be reckoned among, &c. It was insignificant in size and population; so that in <reference osisRef="Josh.15.21">Jos 15:21</reference>, &c., it is not enumerated among the cities of Judah; nor in the list in <reference osisRef="Neh.11.25">Ne 11:25</reference>, &c. Under Rehoboam it became a city: <reference osisRef="2Chr.11.6">2Ch 11:6</reference>, "He built Beth-lehem." <reference osisRef="Matt.2.6">Mt 2:6</reference> seems to contradict Micah, "thou art not the least," But really he, by an independent testimony of the Spirit, confirms the prophet, Little in worldly importance, thou art not least (that is, far from least, yea, the very greatest) among the thousands, of princes of Judah, in the spiritual significance of being the birthplace of Messiah (<reference osisRef="John.7.42">Joh 7:42</reference>). God chooses the little things of the world to eclipse in glory its greatest things (<reference osisRef="Judg.6.15">Jud 6:15</reference>; <reference osisRef="John.1.46">Joh 1:46</reference>; <reference osisRef="1Cor.1.27">1Co 1:27</reference>, <reference osisRef="1Cor.1.28">28</reference>). The low state of David's line when Messiah was born is also implied here.

<hi type="bold">thousands--</hi>Each tribe was divided into clans or "thousands" (each thousand containing a thousand families: like our old English division of counties into hundreds), which had their several heads or "princes"; hence in <reference osisRef="Matt.2.6">Mt 2:6</reference> it is quoted "princes," substantially the same as in Micah, and authoritatively explained in Matthew. It is not so much this thousand that is preferred to the other thousands of Judah, but the Governor or Chief Prince out of it, who is preferred to the governors of all the other thousands. It is called a "town" (rather in the Greek, "village"), <reference osisRef="John.7.42">Joh 7:42</reference>; though scarcely containing a thousand inhabitants, it is ranked among the "thousands" or larger divisions of the tribe, because of its being the cradle of David's line, and of the Divine Son of David. Moses divided the people into thousands, hundreds, fifties, and tens, with their respective "rulers" (<reference osisRef="Exod.18.25">Ex 18:25</reference>; compare <reference osisRef="1Sam.10.19">1Sa 10:19</reference>).

<hi type="bold">unto me--</hi>unto God the Father (<reference osisRef="Luke.1.32">Lu 1:32</reference>): to fulfil all the Father's will and purpose from eternity. So the Son declares (<reference osisRef="Ps.2.7">Psa 2:7</reference>; 40:7, 8; <reference osisRef="John.4.34">Joh 4:34</reference>); and the Father confirms it (<reference osisRef="Matt.3.17">Mt 3:17</reference>; <reference osisRef="Matt.12.18">12:18</reference>, compare with <reference osisRef="Isa.42.1">Is 42:1</reference>). God's glory is hereby made the ultimate end of redemption.

<hi type="bold">ruler--</hi>the "Shiloh," "Prince of peace," "on whose shoulders the government is laid" (<reference osisRef="Gen.49.10">Ge 49:10</reference>; <reference osisRef="Isa.9.6">Is 9:6</reference>). In <reference osisRef="2Sam.23.3">2Sa 23:3</reference>, "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 <reference osisRef="Jer.30.21">Jr 30:21</reference>, "their governor shall proceed from the midst of them"; answering closely to "out of thee shall come forth the ruler," here (compare <reference osisRef="Isa.11.1-Isa.11.4">Is 11:1-4</reference>).

<hi type="bold">goings forth ... from everlasting--</hi>The plain antithesis of this clause, to "come forth out of thee" (from Beth-lehem), shows that the eternal generation of the Son is meant. The terms convey the strongest assertion of infinite duration of which the Hebrew language is capable (compare <reference osisRef="Ps.90.2">Psa 90:2</reference>; <reference osisRef="Prov.8.22">Pr 8:22</reference>, <reference osisRef="Prov.8.23">23</reference>; <reference osisRef="John.1.1">Joh 1:1</reference>). Messiah's generation as man coming forth unto God to do His will on earth is from Beth-lehem; but as Son of God, His goings forth are from everlasting. The promise of the Redeemer at first was vaguely general (<reference osisRef="Gen.3.15">Ge 3:15</reference>). Then the Shemitic division of mankind is declared as the quarter in which He was to be looked for (<reference osisRef="Gen.9.26">Ge 9:26</reference>, <reference osisRef="Gen.9.27">27</reference>); then it grows clearer, defining the race and nation whence the Deliverer should come, namely, the seed of Abraham, the Jews (<reference osisRef="Gen.12.3">Ge 12:3</reference>); then the particular tribe, Judah (<reference osisRef="Gen.49.10">Ge 49:10</reference>); then the family, that of David (<reference osisRef="Ps.89.19">Psa 89:19</reference>, <reference osisRef="Ps.89.20">20</reference>); then the very town of His birth, here. And as His coming drew nigh, the very parentage (<reference osisRef="Matt.1.1-Matt.1.17">Mt 1:1-17</reference>; Lu 1:26-35; 2:1-7); and then all the scattered rays of prophecy concentrate in Jesus, as their focus (<reference osisRef="Heb.1.1">He 1:1</reference>, <reference osisRef="2Cor.1.2">2</reference>).

2. Beth-lehem Ephratah-- (Ge 48:7), or, Beth-lehem Judah; so called to distinguish it from Beth-lehem in Zebulun. It is a few miles southwest of Jerusalem. Beth-lehem means "the house of bread"; Ephratah means "fruitful": both names referring to the fertility of the region. though thou be little among-- though thou be scarcely large enough to be reckoned among, &c. It was insignificant in size and population; so that in Jos 15:21, &c., it is not enumerated among the cities of Judah; nor in the list in Ne 11:25, &c. Under Rehoboam it became a city: 2Ch 11:6, "He built Beth-lehem." Mt 2:6 seems to contradict Micah, "thou art not the least," But really he, by an independent testimony of the Spirit, confirms the prophet, Little in worldly importance, thou art not least (that is, far from least, yea, the very greatest) among the thousands, of princes of Judah, in the spiritual significance of being the birthplace of Messiah (Joh 7:42). God chooses the little things of the world to eclipse in glory its greatest things (Jud 6:15; Joh 1:46; 1Co 1:27, 28). The low state of David's line when Messiah was born is also implied here. thousands-- Each tribe was divided into clans or "thousands" (each thousand containing a thousand families: like our old English division of counties into hundreds), which had their several heads or "princes"; hence in Mt 2:6 it is quoted "princes," substantially the same as in Micah, and authoritatively explained in Matthew. It is not so much this thousand that is preferred to the other thousands of Judah, but the Governor or Chief Prince out of it, who is preferred to the governors of all the other thousands. It is called a "town" (rather in the Greek, "village"), Joh 7:42; though scarcely containing a thousand inhabitants, it is ranked among the "thousands" or larger divisions of the tribe, because of its being the cradle of David's line, and of the Divine Son of David. Moses divided the people into thousands, hundreds, fifties, and tens, with their respective "rulers" (Ex 18:25; compare 1Sa 10:19). unto me-- unto God the Father (Lu 1:32): to fulfil all the Father's will and purpose from eternity. So the Son declares (Psa 2:7; 40:7, 8; Joh 4:34); and the Father confirms it (Mt 3:17; 12:18, compare with Is 42:1). God's glory is hereby made the ultimate end of redemption. ruler-- the "Shiloh," "Prince of peace," "on whose shoulders the government is laid" (Ge 49:10; Is 9:6). In 2Sa 23:3, "He that ruleth over men must be just," the same Hebrew word is employed; Messiah alone realizes David's ideal of a ruler. Also in Jr 30:21, "their governor shall proceed from the midst of them"; answering closely to "out of thee shall come forth the ruler," here (compare Is 11:1-4). goings forth... from everlasting-- The plain antithesis of this clause, to "come forth out of thee" (from Beth-lehem), shows that the eternal generation of the Son is meant. The terms convey the strongest assertion of infinite duration of which the Hebrew language is capable (compare Psa 90:2; Pr 8:22, 23; Joh 1:1). Messiah's generation as man coming forth unto God to do His will on earth is from Beth-lehem; but as Son of God, His goings forth are from everlasting. The promise of the Redeemer at first was vaguely general (Ge 3:15). Then the Shemitic division of mankind is declared as the quarter in which He was to be looked for (Ge 9:26, 27); then it grows clearer, defining the race and nation whence the Deliverer should come, namely, the seed of Abraham, the Jews (Ge 12:3); then the particular tribe, Judah (Ge 49:10); then the family, that of David (Psa 89:19, 20); then the very town of His birth, here. And as His coming drew nigh, the very parentage (Mt 1:1-17; Lu 1:26-35; 2:1-7); and then all the scattered rays of prophecy concentrate in Jesus, as their focus (He 1:1, 2).


3. "Therefore (because of His settled plan) will God give up to their foes His people Israel, until," &c.

<hi type="bold">she which travaileth hath brought forth--</hi>namely, "the virgin" mother, mentioned by Micah's contemporary, <reference osisRef="Isa.7.14">Is 7:14</reference>. Zion "in travail" (<reference osisRef="Mic.4.9">Mi 4:9</reference>, <reference osisRef="Mic.4.10">10</reference>) answers to the virgin in travail of Messiah. Israel's deliverance from her long travail-pains of sorrow will synchronize with the appearance of the Messiah as her Redeemer (<reference osisRef="Rom.11.26">Ro 11:26</reference>) in the last days, as the Church's spiritual deliverance synchronized with the virgin's giving birth to Him at His first advent. The ancient Church's travail-like waiting for Messiah is represented by the virgin's travail. Hence, both may be meant. It cannot be restricted to the Virgin Mary: for Israel is still "given up," though Messiah has been "brought forth" eighteen and a half centuries ago. But the Church's throes are included, which are only to be ended when Christ, having been preached for a witness to all nations, shall at last appear as the Deliverer of Jacob, and when the times of the Gentiles shall be fulfilled, and Israel as a nation shall be born in a day (<reference osisRef="Isa.66.7-Isa.66.11">Is 66:7-11</reference>; <reference osisRef="Luke.21.24">Lu 21:24</reference>; <reference osisRef="Rev.12.1">Re 12:1</reference>, 2, 4; compare <reference osisRef="Rom.8.22">Ro 8:22</reference>).

<hi type="bold">the remnant of his brethren shall return unto the children of Israel--</hi>(Compare <reference osisRef="Mic.4.7">Mi 4:7</reference>). The remainder of the Israelites dispersed in foreign lands shall return to join their countrymen in Canaan. The Hebrew for "unto" is, literally, "upon," implying superaddition to those already gathered.

3. "Therefore (because of His settled plan) will God give up to their foes His people Israel, until," &c. she which travaileth hath brought forth-- namely, "the virgin" mother, mentioned by Micah's contemporary, Is 7:14. Zion "in travail" (Mi 4:9, 10) answers to the virgin in travail of Messiah. Israel's deliverance from her long travail-pains of sorrow will synchronize with the appearance of the Messiah as her Redeemer (Ro 11:26) in the last days, as the Church's spiritual deliverance synchronized with the virgin's giving birth to Him at His first advent. The ancient Church's travail-like waiting for Messiah is represented by the virgin's travail. Hence, both may be meant. It cannot be restricted to the Virgin Mary: for Israel is still "given up," though Messiah has been "brought forth" eighteen and a half centuries ago. But the Church's throes are included, which are only to be ended when Christ, having been preached for a witness to all nations, shall at last appear as the Deliverer of Jacob, and when the times of the Gentiles shall be fulfilled, and Israel as a nation shall be born in a day (Is 66:7-11; Lu 21:24; Re 12:1, 2, 4; compare Ro 8:22). the remnant of his brethren shall return unto the children of Israel-- (Compare Mi 4:7). The remainder of the Israelites dispersed in foreign lands shall return to join their countrymen in Canaan. The Hebrew for "unto" is, literally, "upon," implying superaddition to those already gathered.


<hi type="bold">4. he shall stand--</hi>that is, persevere: implying the endurance of His kingdom [Calvin]. Rather, His sedulous care and pastoral circumspection, as a shepherd stands erect to survey and guard His flock on every side (<reference osisRef="Isa.61.5">Is 61:5</reference>) [Maurer].

<hi type="bold">feed--</hi>that is, rule: as the Greek word similarly in <reference osisRef="Matt.2.6">Mt 2:6</reference>, Margin, means both "feed" and "rule" (<reference osisRef="Isa.40.11">Is 40:11</reference>; <reference osisRef="Isa.49.10">49:10</reference>; <reference osisRef="Ezek.34.23">Eze 34:23</reference>; compare <reference osisRef="2Sam.5.2">2Sa 5:2</reference>; <reference osisRef="2Sam.7.8">7:8</reference>).

<hi type="bold">in the majesty of the name of the Lord--</hi>possessing the majesty of all Jehovah's revealed attributes ("name") (<reference osisRef="Isa.11.2">Is 11:2</reference>; <reference osisRef="Phil.2.6">Php 2:6</reference>, <reference osisRef="2Cor.2.9">9</reference>; <reference osisRef="Heb.2.7-Heb.2.9">He 2:7-9</reference>).

<hi type="bold">his God--</hi>God is "His God" in a oneness of relation distinct from the sense in which God is our God (<reference osisRef="John.20.17">Joh 20:17</reference>).

<hi type="bold">they shall abide--</hi>the Israelites ("they," namely, the returning remnant and the "children of Israel previously in Canaan) shall dwell in permanent security and prosperity (<reference osisRef="Mic.4.4">Mi 4:4</reference>; <reference osisRef="Isa.14.30">Is 14:30</reference>).

<hi type="bold">unto the ends of the earth--</hi>(<reference osisRef="Mic.4.1">Mi 4:1</reference>; <reference osisRef="Ps.72.8">Psa 72:8</reference>; <reference osisRef="Zech.9.10">Zec 9:10</reference>).

4. he shall stand-- that is, persevere: implying the endurance of His kingdom [Calvin]. Rather, His sedulous care and pastoral circumspection, as a shepherd stands erect to survey and guard His flock on every side (Is 61:5) [Maurer]. feed-- that is, rule: as the Greek word similarly in Mt 2:6, Margin, means both "feed" and "rule" (Is 40:11; 49:10; Eze 34:23; compare 2Sa 5:2; 7:8). in the majesty of the name of the Lord-- possessing the majesty of all Jehovah's revealed attributes ("name") (Is 11:2; Php 2:6, 9; He 2:7-9). his God-- God is "His God" in a oneness of relation distinct from the sense in which God is our God (Joh 20:17). they shall abide-- the Israelites ("they," namely, the returning remnant and the "children of Israel previously in Canaan) shall dwell in permanent security and prosperity (Mi 4:4; Is 14:30). unto the ends of the earth-- (Mi 4:1; Psa 72:8; Zec 9:10).


<hi type="bold">5. this man--</hi>in Hebrew simply "This." The One just mentioned; He and He alone. Emphatical for Messiah (compare <reference osisRef="Gen.5.29">Ge 5:29</reference>).

<hi type="bold">the peace--</hi>the fountainhead of peace between God and man, between Israel and Israel's justly offended God (<reference osisRef="Gen.49.10">Ge 49:10</reference>; <reference osisRef="Isa.9.6">Is 9:6</reference>; <reference osisRef="Eph.2.14">Ep 2:14</reference>, <reference osisRef="2Cor.2.17">17</reference>; <reference osisRef="Col.1.20">Col 1:20</reference>), and, as the consequence, the fountain of "peace on earth," where heretofore all is strife (<reference osisRef="Mic.4.3">Mi 4:3</reference>; <reference osisRef="Hos.2.18">Ho 2:18</reference>; <reference osisRef="Zech.9.10">Zec 9:10</reference>; <reference osisRef="Luke.2.14">Lu 2:14</reference>).

<hi type="bold">the Assyrian--</hi>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 (<reference osisRef="Ezek.38.1-Ezek.38.23">Eze 38:1-23</reference>).

<hi type="bold">seven shepherds, and eight--</hi>"Seven" expresses perfection; "seven and eight" is an idiom for a full and sufficient number (<reference osisRef="Job.5.19">Job 5:19</reference>; <reference osisRef="Prov.6.16">Pr 6:16</reference>; <reference osisRef="Eccl.11.2">Ec 11:2</reference>).

<hi type="bold">principal men--</hi>literally, "anointed (humble) men" (<reference osisRef="Ps.62.9">Psa 62:9</reference>), such as the apostles were. Their anointing, or consecration and qualification to office, was by the Holy Spirit [Calvin] (<reference osisRef="1John.2.20">1Jo 2:20</reference>, 27). "Princes" also were anointed, and they are mentioned as under Messiah (<reference osisRef="Isa.32.1">Is 32:1</reference>). English Version therefore gives the probable sense.

5. this man-- in Hebrew simply "This." The One just mentioned; He and He alone. Emphatical for Messiah (compare Ge 5:29). the peace-- the fountainhead of peace between God and man, between Israel and Israel's justly offended God (Ge 49:10; Is 9:6; Ep 2:14, 17; Col 1:20), and, as the consequence, the fountain of "peace on earth," where heretofore all is strife (Mi 4:3; Ho 2:18; Zec 9:10; Lu 2:14). the Assyrian-- Being Israel's most powerful foe at that time, Assyria is made the representative of all the foes of Israel in all ages, who shall receive their final destruction at Messiah's appearing (Eze 38:1-23). seven shepherds, and eight-- "Seven" expresses perfection; "seven and eight" is an idiom for a full and sufficient number (Job 5:19; Pr 6:16; Ec 11:2). principal men-- literally, "anointed (humble) men" (Psa 62:9), such as the apostles were. Their anointing, or consecration and qualification to office, was by the Holy Spirit [Calvin] (1Jo 2:20, 27). "Princes" also were anointed, and they are mentioned as under Messiah (Is 32:1). English Version therefore gives the probable sense.


<hi type="bold">6. waste--</hi>literally, "eat up": following up the metaphor of "shepherds" (compare <reference osisRef="Num.22.4">Nu 22:4</reference>; <reference osisRef="Jer.6.3">Jr 6:3</reference>).

<hi type="bold">land of Nimrod--</hi>Babylon (<reference osisRef="Mic.4.10">Mi 4:10</reference>; <reference osisRef="Gen.10.10">Ge 10:10</reference>); or, including Assyria also, to which he extended his borders (<reference osisRef="Gen.10.11">Ge 10:11</reference>).

<hi type="bold">in the entrances--</hi>the passes into Assyria (<reference osisRef="2Kgs.3.21">2Ki 3:21</reference>). The Margin and Jerome, misled by a needless attention to the parallelism, "with the sword," translate, "with her own naked swords"; as in <reference osisRef="Ps.55.21">Psa 55:21</reference> the Hebrew is translated. But "in the entrances" of Assyria, answers to, "within our borders." As the Assyrians invade our borders, so shall their own borders or "entrances" be invaded.

<hi type="bold">he ... he--</hi>Messiah shall deliver us, when the Assyrian shall come.

6. waste-- literally, "eat up": following up the metaphor of "shepherds" (compare Nu 22:4; Jr 6:3). land of Nimrod-- Babylon (Mi 4:10; Ge 10:10); or, including Assyria also, to which he extended his borders (Ge 10:11). in the entrances-- the passes into Assyria (2Ki 3:21). The Margin and Jerome, misled by a needless attention to the parallelism, "with the sword," translate, "with her own naked swords"; as in Psa 55:21 the Hebrew is translated. But "in the entrances" of Assyria, answers to, "within our borders." As the Assyrians invade our borders, so shall their own borders or "entrances" be invaded. he... he-- Messiah shall deliver us, when the Assyrian shall come.


<hi type="bold">7. remnant of Jacob--</hi>already mentioned in <reference osisRef="Mic.5.3">Mi 5:3</reference>. It in comparative smallness stands in antithesis to the "many people." Though Israel be but a remnant amidst many nations after her restoration, yet she shall exercise the same blessed influence in quickening them spiritually that the small imperceptible dew exercises in refreshing the grass (<reference osisRef="Deut.32.2">De 32:2</reference>; <reference osisRef="Ps.72.6">Psa 72:6</reference>; <reference osisRef="Ps.110.3">110:3</reference>). The influence of the Jews restored from Babylon in making many Gentile proselytes is an earnest of a larger similar effect hereafter (<reference osisRef="Isa.66.19">Is 66:19</reference>; <reference osisRef="Zech.8.13">Zec 8:13</reference>).

<hi type="bold">from the Lord--</hi>Israel's restoration and the consequent conversion of the Gentiles are solely of grace.

<hi type="bold">tarrieth not for man--</hi>entirely God's work, as independent of human contrivance as the dew and rains that fertilize the soil.

7. remnant of Jacob-- already mentioned in Mi 5:3. It in comparative smallness stands in antithesis to the "many people." Though Israel be but a remnant amidst many nations after her restoration, yet she shall exercise the same blessed influence in quickening them spiritually that the small imperceptible dew exercises in refreshing the grass (De 32:2; Psa 72:6; 110:3). The influence of the Jews restored from Babylon in making many Gentile proselytes is an earnest of a larger similar effect hereafter (Is 66:19; Zec 8:13). from the Lord-- Israel's restoration and the consequent conversion of the Gentiles are solely of grace. tarrieth not for man-- entirely God's work, as independent of human contrivance as the dew and rains that fertilize the soil.


<hi type="bold">8. as a lion--</hi>In <reference osisRef="Mic.5.7">Mi 5:7</reference> Israel's benignant influence on the nations is described; but here her vengeance on the godless hosts who assail her (<reference osisRef="Isa.66.15">Is 66:15</reference>, 16, 19, 24; <reference osisRef="Zech.12.3">Zec 12:3</reference>, <reference osisRef="Zech.6.8">6, 8</reference>, <reference osisRef="Zech.6.9">9</reference>; <reference osisRef="Zech.14.17">14:17</reference>, <reference osisRef="Zech.14.18">18</reference>). Judah will be "as as lion," not in respect to its cruelty, but in its power of striking terror into all opponents. Under the Maccabees, the Jews acquired Idumea, Samaria, and parts of the territory of Ammon and Moab [Grotius]. But this was only the earnest of their future glory on their coming restoration.

8. as a lion-- In Mi 5:7 Israel's benignant influence on the nations is described; but here her vengeance on the godless hosts who assail her (Is 66:15, 16, 19, 24; Zec 12:3, 6, 8, 9; 14:17, 18). Judah will be "as as lion," not in respect to its cruelty, but in its power of striking terror into all opponents. Under the Maccabees, the Jews acquired Idumea, Samaria, and parts of the territory of Ammon and Moab [Grotius]. But this was only the earnest of their future glory on their coming restoration.


<hi type="bold">9. Thine hand shall be lifted up--</hi>In <reference osisRef="Isa.26.11">Is 26:11</reference> it is Jehovah's hand that is lifted up; here Israel's as <reference osisRef="Mic.5.8">Mi 5:8</reference> implies, just as "Zion" is addressed and directed to "beat in pieces many people" (<reference osisRef="Mic.4.13">Mi 4:13</reference>; compare <reference osisRef="Isa.54.15">Is 54:15</reference>, <reference osisRef="Isa.54.17">17</reference>). For Israel's foes are Jehovah's foes. When her hand is said to be lifted up, it is Jehovah's hand that strikes the foe by her (compare <reference osisRef="Exod.13.9">Ex 13:9</reference>, with <reference osisRef="Exod.14.8">Ex 14:8</reference>).

9. Thine hand shall be lifted up-- In Is 26:11 it is Jehovah's hand that is lifted up; here Israel's as Mi 5:8 implies, just as "Zion" is addressed and directed to "beat in pieces many people" (Mi 4:13; compare Is 54:15, 17). For Israel's foes are Jehovah's foes. When her hand is said to be lifted up, it is Jehovah's hand that strikes the foe by her (compare Ex 13:9, with Ex 14:8).


<hi type="bold">10. cut off thy horses ... chariots--</hi>namely, those used for the purposes of war. Israel had been forbidden the use of cavalry, or to go to Egypt for horses (<reference osisRef="Deut.17.16">De 17:16</reference>), lest they should trust in worldly forces, rather than in God (<reference osisRef="Ps.20.7">Psa 20:7</reference>). Solomon had disregarded this command (<reference osisRef="1Kgs.10.26">1Ki 10:26</reference>, <reference osisRef="1Kgs.10.28">28</reference>). Hereafter, saith God, I will remove these impediments to the free course of My grace: horses, chariots, &c., on which ye trust. The Church will never be safe, till she is stripped of all creature trusts, and rests on Jehovah alone [Calvin]. The universal peace given by God shall cause warlike instruments to be needless. He will cut them off from Israel (<reference osisRef="Zech.9.10">Zec 9:10</reference>); as she will cut them off from Babylon, the representative of the nations (<reference osisRef="Jer.50.37">Jr 50:37</reference>; <reference osisRef="Jer.51.21">51:21</reference>).

10. cut off thy horses... chariots-- namely, those used for the purposes of war. Israel had been forbidden the use of cavalry, or to go to Egypt for horses (De 17:16), lest they should trust in worldly forces, rather than in God (Psa 20:7). Solomon had disregarded this command (1Ki 10:26, 28). Hereafter, saith God, I will remove these impediments to the free course of My grace: horses, chariots, &c., on which ye trust. The Church will never be safe, till she is stripped of all creature trusts, and rests on Jehovah alone [Calvin]. The universal peace given by God shall cause warlike instruments to be needless. He will cut them off from Israel (Zec 9:10); as she will cut them off from Babylon, the representative of the nations (Jr 50:37; 51:21).


<hi type="bold">11. cut off ... cities ... strongholds--</hi>such as are fortified for war. In that time of peace, men shall live in unwalled villages (<reference osisRef="Ezek.38.11">Eze 38:11</reference>; compare <reference osisRef="Jer.23.6">Jr 23:6</reference>; <reference osisRef="Jer.49.31">49:31</reference>; <reference osisRef="Zech.2.8">Zec 2:8</reference>).

11. cut off... cities... strongholds-- such as are fortified for war. In that time of peace, men shall live in unwalled villages (Eze 38:11; compare Jr 23:6; 49:31; Zec 2:8).


<hi type="bold">12. witchcrafts out of thine hand--</hi>that is, which thou now usest.

12. witchcrafts out of thine hand-- that is, which thou now usest.


<hi type="bold">13. graven images ... cut off--</hi>(Compare <reference osisRef="Isa.2.8">Is 2:8</reference>, 18-21; 30:22; <reference osisRef="Zech.13.2">Zec 13:2</reference>).

<hi type="bold">standing images--</hi>statues.

13. graven images... cut off-- (Compare Is 2:8, 18-21; 30:22; Zec 13:2). standing images-- statues.


<hi type="bold">14. groves ... cities--</hi>The "groves" are the idolatrous symbol of Astarte (<reference osisRef="Deut.16.21">De 16:21</reference>; <reference osisRef="2Kgs.21.7">2Ki 21:7</reference>). "Cities" being parallel to "groves," must mean cities in or near which such idolatrous groves existed. Compare "city of the house of Baal" (<reference osisRef="2Kgs.10.25">2Ki 10:25</reference>), that is, a portion of the city sacred to Baal.

14. groves... cities-- The "groves" are the idolatrous symbol of Astarte (De 16:21; 2Ki 21:7). "Cities" being parallel to "groves," must mean cities in or near which such idolatrous groves existed. Compare "city of the house of Baal" (2Ki 10:25), that is, a portion of the city sacred to Baal.


<hi type="bold">15. vengeance ... such as they have not heard--</hi>or, as the Hebrew order favors, "the nations that have not hearkened to My warnings." So the Septuagint (<reference osisRef="Ps.149.7">Psa 149:7</reference>). <chapter eID="Mic.5"/>

15. vengeance... such as they have not heard-- or, as the Hebrew order favors, "the nations that have not hearkened to My warnings." So the Septuagint (Psa 149:7).


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Mic.6.1-Mic.6.16">Mi 6:1-16</reference>. Appeal before All Creation to the Israelites to Testify, if They Can, if Jehovah Ever Did Aught but Acts of Kindness to Them from the Earliest Period: God Requires of Them Not So Much Sacrifices, as Real Piety and Justice: Their Impieties and Coming Punishment.</title>

<hi type="bold">1. contend thou--</hi>Israel is called by Jehovah to plead with Him in controversy. <reference osisRef="Mic.5.11-Mic.5.13">Mi 5:11-13</reference> suggested the transition from those happy times described in the fourth and fifth chapters, to the prophet's own degenerate times and people.

<hi type="bold">before the mountains--</hi>in their presence; personified as if witnesses (compare <reference osisRef="Mic.1.2">Mi 1:2</reference>; <reference osisRef="Deut.32.1">De 32:1</reference>; <reference osisRef="Isa.1.2">Is 1:2</reference>). Not as the Margin, "with"; as God's controversy is with Israel, not with them.

CHAPTER 6 Mi 6:1-16. Appeal before All Creation to the Israelites to Testify, if They Can, if Jehovah Ever Did Aught but Acts of Kindness to Them from the Earliest Period: God Requires of Them Not So Much Sacrifices, as Real Piety and Justice: Their Impieties and Coming Punishment. 1. contend thou-- Israel is called by Jehovah to plead with Him in controversy. Mi 5:11-13 suggested the transition from those happy times described in the fourth and fifth chapters, to the prophet's own degenerate times and people. before the mountains-- in their presence; personified as if witnesses (compare Mi 1:2; De 32:1; Is 1:2). Not as the Margin, "with"; as God's controversy is with Israel, not with them.


<hi type="bold">2. Lord's controversy--</hi>How great is Jehovah's condescension, who, though the supreme Lord of all, yet wishes to prove to worms of the earth the equity of His dealings (<reference osisRef="Isa.5.3">Is 5:3</reference>; <reference osisRef="Isa.43.26">43:26</reference>).

2. Lord's controversy-- How great is Jehovah's condescension, who, though the supreme Lord of all, yet wishes to prove to worms of the earth the equity of His dealings (Is 5:3; 43:26).


<hi type="bold">3. my people--</hi>the greatest aggravation of their sin, that God always treated them, and still treats them, as His people.

<hi type="bold">what have I done unto thee?--</hi>save kindness, that thou revoltest from Me (<reference osisRef="Jer.2.5">Jr 2:5</reference>, 31).

<hi type="bold">wherein have I wearied thee?--</hi>What commandments have I enjoined that should have wearied thee as irksome (<reference osisRef="1John.5.3">1Jo 5:3</reference>)?

3. my people-- the greatest aggravation of their sin, that God always treated them, and still treats them, as His people. what have I done unto thee?-- save kindness, that thou revoltest from Me (Jr 2:5, 31). wherein have I wearied thee?-- What commandments have I enjoined that should have wearied thee as irksome (1Jo 5:3)?


<hi type="bold">4. For--</hi>On the contrary, so far from doing anything harsh, I did thee every kindness from the earliest years of thy nationality.

<hi type="bold">Miriam--</hi>mentioned, as being the prophetess who led the female chorus who sang the song of Moses (<reference osisRef="Exod.15.20">Ex 15:20</reference>). God sent Moses to give the best laws; Aaron to pray for the people; Miriam as an example to the women of Israel.

4. For-- 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 (Ex 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.


<hi type="bold">5. what Balak ... consulted--</hi>how Balak plotted to destroy thee by getting Balaam to curse thee (<reference osisRef="Num.22.5">Nu 22:5</reference>).

<hi type="bold">what Balaam ... answered--</hi>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 (<reference osisRef="Num.24.9-Num.24.11">Nu 24:9-11</reference>) [Maurer]. Grotius explains it, "how Balaam answered, that the only way to injure thee was by tempting thee to idolatry and whoredom" (<reference osisRef="Num.31.16">Nu 31:16</reference>). The mention of "Shittim" agrees with this: as it was the scene of Israel's sin (<reference osisRef="Num.25.1-Num.25.5">Nu 25:1-5</reference>; <reference osisRef="2Pet.2.15">2Pe 2:15</reference>; <reference osisRef="Rev.2.14">Re 2:14</reference>).

<hi type="bold">from Shittim unto Gilgal--</hi>not that Balaam accompanied Israel from Shittim to Gilgal: for he was slain in Midian (<reference osisRef="Num.31.8">Nu 31:8</reference>). But the clause, "from Shittim," alone applies to Balaam. "Remember" God's kindnesses "from Shittim," the scene of Balaam's wicked counsel taking effect in Israel's sin, whereby Israel merited utter destruction but for God's sparing mercy, "to Gilgal," the place of Israel's first encampment in the promised land between Jericho and Jordan, where God renewed the covenant with Israel by circumcision (<reference osisRef="Josh.5.2-Josh.5.11">Jos 5:2-11</reference>).

<hi type="bold">know the righteousness--</hi>Recognize that, so far from God having treated thee harshly (<reference osisRef="Mic.6.3">Mi 6:3</reference>), His dealings have been kindness itself (so "righteous acts" for gracious, <reference osisRef="Judg.5.11">Jud 5:11</reference>; <reference osisRef="Ps.24.5">Psa 24:5</reference>, <reference osisRef="Ps.112.9">112:9</reference>).

5. what Balak... consulted-- how Balak plotted to destroy thee by getting Balaam to curse thee (Nu 22:5). 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 (Nu 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" (Nu 31:16). The mention of "Shittim" agrees with this: as it was the scene of Israel's sin (Nu 25:1-5; 2Pe 2:15; Re 2:14). from Shittim unto Gilgal-- not that Balaam accompanied Israel from Shittim to Gilgal: for he was slain in Midian (Nu 31:8). But the clause, "from Shittim," alone applies to Balaam. "Remember" God's kindnesses "from Shittim," the scene of Balaam's wicked counsel taking effect in Israel's sin, whereby Israel merited utter destruction but for God's sparing mercy, "to Gilgal," the place of Israel's first encampment in the promised land between Jericho and Jordan, where God renewed the covenant with Israel by circumcision (Jos 5:2-11). know the righteousness-- Recognize that, so far from God having treated thee harshly (Mi 6:3), His dealings have been kindness itself (so "righteous acts" for gracious, Jud 5:11; Psa 24:5, 112:9).


<hi type="bold">6. Wherewith shall I come before the Lord?--</hi>The people, convicted by the previous appeal of Jehovah to them, ask as if they knew not (compare <reference osisRef="Mic.6.8">Mi 6:8</reference>) what Jehovah requires of them to appease Him, adding that they are ready to offer an immense heap of sacrifices, and those the most costly, even to the fruit of their own body.

<hi type="bold">burnt offerings--</hi>(<reference osisRef="Lev.1.1-Lev.1.17">Le 1:1-17</reference>).

<hi type="bold">calves of a year old--</hi>which used to be offered for a priest (<reference osisRef="Lev.9.2">Le 9:2</reference>, <reference osisRef="Lev.9.3">3</reference>).

6. Wherewith shall I come before the Lord?-- The people, convicted by the previous appeal of Jehovah to them, ask as if they knew not (compare Mi 6:8) what Jehovah requires of them to appease Him, adding that they are ready to offer an immense heap of sacrifices, and those the most costly, even to the fruit of their own body. burnt offerings-- (Le 1:1-17). calves of a year old-- which used to be offered for a priest (Le 9:2, 3).


<hi type="bold">7. rivers of oil--</hi>used in sacrifices (<reference osisRef="Lev.2.1">Le 2:1</reference>, <reference osisRef="2Cor.2.15">15</reference>). Will God be appeased by my offering so much oil that it shall flow in myriads of torrents?

<hi type="bold">my first-born--</hi>(<reference osisRef="2Kgs.3.27">2Ki 3:27</reference>). As the king of Moab did.

<hi type="bold">fruit of my body--</hi>my children, as an atonement (<reference osisRef="Ps.132.11">Psa 132:11</reference>). The Jews offered human sacrifices in the valley of Hinnom (<reference osisRef="Jer.19.5">Jr 19:5</reference>; <reference osisRef="Jer.32.35">32:35</reference>; <reference osisRef="Ezek.23.27">Eze 23:27</reference>).

7. rivers of oil-- used in sacrifices (Le 2:1, 15). Will God be appeased by my offering so much oil that it shall flow in myriads of torrents? my first-born-- (2Ki 3:27). As the king of Moab did. fruit of my body-- my children, as an atonement (Psa 132:11). The Jews offered human sacrifices in the valley of Hinnom (Jr 19:5; 32:35; Eze 23:27).


<hi type="bold">8. He--</hi>Jehovah.

<hi type="bold">hath showed thee--</hi>long ago, so that thou needest not ask the question as if thou hadst never heard (<reference osisRef="Mic.6.6">Mi 6:6</reference>; compare <reference osisRef="Deut.10.12">De 10:12</reference>; <reference osisRef="Deut.30.11-Deut.30.14">30:11-14</reference>).

<hi type="bold">what is good--</hi>"the good things to come" under Messiah, of which "the law had the shadow." The Mosaic sacrifices were but suggestive foreshadowings of His better sacrifice (<reference osisRef="Heb.9.23">He 9:23</reference>; <reference osisRef="Heb.10.1">10:1</reference>). To have this "good" first "showed," or revealed by the Spirit, is the only basis for the superstructure of the moral requirements which follow. Thus the way was prepared for the Gospel. The banishment of the Jews from Palestine is designed to preclude the possibility of their looking to the Mosaic rites for redemption, and shuts them up to Messiah.

<hi type="bold">justly ... mercy--</hi>preferred by God to sacrifices. For the latter being positive ordinances, are only means designed with a view to the former, which being moral duties are the ends, and of everlasting obligation (<reference osisRef="1Sam.15.22">1Sa 15:22</reference>; <reference osisRef="Hos.6.6">Ho 6:6</reference>; <reference osisRef="Hos.12.6">12:6</reference>; <reference osisRef="Amos.5.22">Am 5:22</reference>, <reference osisRef="Amos.5.24">24</reference>). Two duties towards man are specified--justice, or strict equity; and mercy, or a kindly abatement of what we might justly demand, and a hearty desire to do good to others.

<hi type="bold">to walk humbly with thy God--</hi>passive and active obedience towards God. The three moral duties here are summed up by our Lord (<reference osisRef="Matt.23.23">Mt 23:23</reference>), "judgment, mercy, and faith" (in <reference osisRef="Luke.11.42">Lu 11:42</reference>, "the love of God"). Compare <reference osisRef="Jas.1.27">Jas 1:27</reference>. To walk with God implies constant prayer and watchfulness, familiar yet "humble" converse with God (<reference osisRef="Gen.5.24">Ge 5:24</reference>; <reference osisRef="Gen.17.1">17:1</reference>).

8. He-- Jehovah. hath showed thee-- long ago, so that thou needest not ask the question as if thou hadst never heard (Mi 6:6; compare De 10:12; 30:11-14). what is good-- "the good things to come" under Messiah, of which "the law had the shadow." The Mosaic sacrifices were but suggestive foreshadowings of His better sacrifice (He 9:23; 10:1). To have this "good" first "showed," or revealed by the Spirit, is the only basis for the superstructure of the moral requirements which follow. Thus the way was prepared for the Gospel. The banishment of the Jews from Palestine is designed to preclude the possibility of their looking to the Mosaic rites for redemption, and shuts them up to Messiah. justly... mercy-- preferred by God to sacrifices. For the latter being positive ordinances, are only means designed with a view to the former, which being moral duties are the ends, and of everlasting obligation (1Sa 15:22; Ho 6:6; 12:6; Am 5:22, 24). Two duties towards man are specified--justice, or strict equity; and mercy, or a kindly abatement of what we might justly demand, and a hearty desire to do good to others. to walk humbly with thy God-- passive and active obedience towards God. The three moral duties here are summed up by our Lord (Mt 23:23), "judgment, mercy, and faith" (in Lu 11:42, "the love of God"). Compare Jas 1:27. To walk with God implies constant prayer and watchfulness, familiar yet "humble" converse with God (Ge 5:24; 17:1).


<hi type="bold">9. unto the city--</hi>Jerusalem.

<hi type="bold">the man of wisdom--</hi>As in <reference osisRef="Prov.13.6">Pr 13:6</reference>, Hebrew, "sin" is used for "a man of sin," and in <reference osisRef="Ps.109.4">Psa 109:4</reference>, "prayer" for "a man of prayer"; so here "wisdom" for "the man of wisdom."

<hi type="bold">shall see thy name--</hi>shall regard Thee, in Thy revelations of Thyself. Compare the end of <reference osisRef="Mic.2.7">Mi 2:7</reference>. God's "name" expresses the sum-total of His revealed attributes. Contrast with this <reference osisRef="Isa.26.10">Is 26:10</reference>, "will not behold the majesty of the Lord." Another reading is adopted by the Septuagint, Syriac, and Vulgate, "there is deliverance for those who fear Thy name." English Version is better suited to the connection; and the rarity of the Hebrew expression, as compared with the frequency of that in the other reading, makes it less likely to be an interpolation.

<hi type="bold">hear ... the rod, &c.--</hi>Hear what punishment (compare <reference osisRef="Mic.6.13">Mi 6:13</reference>, &c.; <reference osisRef="Isa.9.3">Is 9:3</reference>; <reference osisRef="Isa.10.5">10:5</reference>, <reference osisRef="Isa.10.24">24</reference>) awaits you, and from whom. I am but a man, and so ye may disregard me; but remember my message is not mine, but God's. Hear the rod when it is come, and you feel its smart. Hear what counsels, what cautions it speaks.

<hi type="bold">appointed it--</hi>(<reference osisRef="Jer.47.7">Jr 47:7</reference>).

9. unto the city-- Jerusalem. the man of wisdom-- As in Pr 13:6, Hebrew, "sin" is used for "a man of sin," and in Psa 109:4, "prayer" for "a man of prayer"; so here "wisdom" for "the man of wisdom." shall see thy name-- shall regard Thee, in Thy revelations of Thyself. Compare the end of Mi 2:7. God's "name" expresses the sum-total of His revealed attributes. Contrast with this Is 26:10, "will not behold the majesty of the Lord." Another reading is adopted by the Septuagint, Syriac, and Vulgate, "there is deliverance for those who fear Thy name." English Version is better suited to the connection; and the rarity of the Hebrew expression, as compared with the frequency of that in the other reading, makes it less likely to be an interpolation. hear... the rod, &c.-- Hear what punishment (compare Mi 6:13, &c.; Is 9:3; 10:5, 24) awaits you, and from whom. I am but a man, and so ye may disregard me; but remember my message is not mine, but God's. Hear the rod when it is come, and you feel its smart. Hear what counsels, what cautions it speaks. appointed it-- (Jr 47:7).


<hi type="bold">10. Are there yet--</hi>notwithstanding all My warnings. Is there to be no end of acquiring treasures by wickedness? Jehovah is speaking (<reference osisRef="Mic.6.9">Mi 6:9</reference>).

<hi type="bold">scant measure ... abominable--</hi>(<reference osisRef="Prov.11.1">Pr 11:1</reference>; <reference osisRef="Amos.8.5">Am 8:5</reference>).

10. Are there yet-- notwithstanding all My warnings. Is there to be no end of acquiring treasures by wickedness? Jehovah is speaking (Mi 6:9). scant measure... abominable-- (Pr 11:1; Am 8:5).


<hi type="bold">11. Shall I count them pure--</hi>literally, "Shall I be pure with?" &c. With the pure God shows Himself pure; but with the froward God shows Himself froward (<reference osisRef="Ps.18.26">Psa 18:26</reference>). Men often are changeable in their judgments. But God, in the case of the impure who use "wicked balances," cannot be pure, that is, cannot deal with them as He would with the pure. Vatablus and Henderson make the "I" to be "any one"; "Can I (that is, one) be innocent with wicked balances?" But as "I," in <reference osisRef="Mic.6.13">Mi 6:13</reference>, refers to Jehovah, it must refer to Him also here.

<hi type="bold">the bag--</hi>in which weights used to be carried, as well as money (<reference osisRef="Deut.25.13">De 25:13</reference>; <reference osisRef="Prov.16.11">Pr 16:11</reference>).

11. Shall I count them pure-- literally, "Shall I be pure with?" &c. With the pure God shows Himself pure; but with the froward God shows Himself froward (Psa 18:26). Men often are changeable in their judgments. But God, in the case of the impure who use "wicked balances," cannot be pure, that is, cannot deal with them as He would with the pure. Vatablus and Henderson make the "I" to be "any one"; "Can I (that is, one) be innocent with wicked balances?" But as "I," in Mi 6:13, refers to Jehovah, it must refer to Him also here. the bag-- in which weights used to be carried, as well as money (De 25:13; Pr 16:11).


<hi type="bold">12. For--</hi>rather, "Inasmuch as"; the conclusion "therefore," &c. following in <reference osisRef="Mic.6.13">Mi 6:13</reference>.

<hi type="bold">thereof--</hi>of Jerusalem.

12. For-- rather, "Inasmuch as"; the conclusion "therefore," &c. following in Mi 6:13. thereof-- of Jerusalem.


<hi type="bold">13. make thee sick in smiting--</hi>(<reference osisRef="Lev.26.16">Le 26:16</reference>, to which perhaps the allusion here is, as in <reference osisRef="Mic.6.14">Mi 6:14</reference>; <reference osisRef="Ps.107.17">Psa 107:17</reference>, <reference osisRef="Ps.107.18">18</reference>; <reference osisRef="Jer.13.13">Jr 13:13</reference>).

13. make thee sick in smiting-- (Le 26:16, to which perhaps the allusion here is, as in Mi 6:14; Psa 107:17, 18; Jr 13:13).