Micah 5 commentary

Having showed how low the house of David would be brought, a prediction of the Messiah and his kingdom is added to encourage the faith of God's people. His existence from eternity as God, and his office as Mediator, are noticed. Here is foretold that Bethlehem should be his birthplace. Hence it was universally known among the Jews, Mt 2:5. Christ's government shall be very happy for his subjects; they shall be safe and easy. Under the shadow of protection from the Assyrians, is a promise of protection to the gospel church and all believers, from the designs and attempts of the powers of darkness. Christ is our Peace as a Priest, making atonement for sin, and reconciling us to God; and he is our Peace as a King, conquering our enemies: hence our souls may dwell at ease in him. Christ will find instruments to protect and deliver. Those that threaten ruin to the church of God, soon bring ruin on themselves. This may include the past powerful effects of the preached gospel, its future spread, and the ruin of all antichristian powers. This is, perhaps, the most important single prophecy in the Old Testament: it respects the personal character of the Messiah, and the discoveries of himself to the world. It distinguishes his human birth from his existing from eternity; it foretells the rejection of the Israelites and Jews for a season, their final restoration, and the universal peace to prevail through the whole earth in the latter days. In the mean time let us trust our Shepherd's care and power. If he permits the assault of our enemies, he will supply helpers and assistance for us.

The remnant of Israel, converted to Christ in the primitive times, were among many nations as the drops of dew, and were made instruments in calling a large increase of spiritual worshippers. But to those who neglected or opposed this salvation, they would, as lions, cause terror, their doctrine condemning them. The Lord also declares that he would cause not only the reformation of the Jews, but the purification of the Christian church. In like manner shall we be assured of victory in our personal conflicts, as we simply depend upon the Lord our salvation, worship him, and serve him with diligence.

To encourage the faithful to patience, the Prophet again reminds them that hard and severe time was nigh; for it was needful to put them in mind often of the approaching calamity, lest terror should wholly discourage them. As then there was danger from despair, the Prophet often repeats what he has already said of God’s judgment, which was then suspending over the people of Israel. And this mode and order of teaching ought to be observed. When the Prophets threaten us, or denounce the punishment we have deserved, we either become torpid, or grow angry with God, and murmur: but when they set forth any thing of comfort, we then indulge ourselves and become too secure. It is therefore necessary to connect threatening with promises, so that we may be always ready to endure temporal evils, and that our minds, sustained by hope, may, at the same time, depend on the Lord, and recomb on him. It was for this reason that the Prophet again mentions what he had already several times stated, — that the Jews would be surrounded by a siege. How do these two things agree, — that the enemies, assembled together, would be like sheaves which are taken to the floor to be trodden by the feet of animals, — and that the Jews would be besieged? I answer, that these things harmonize, because the temporary punishment, which God would inflict on his Church, would not prevent him to restore it again whenever it pleased him. Lest, therefore, security should creep over the minds of the godly, the Prophet designed often to remind them of that dreadful calamity which might have entirely upset them, had no support been afforded them, that is, had not God sustained them by his word.

Now then thou shalt assemble thyself, he says, O daughter of a troop The verb התגדדי, etgaddi, and the noun גדוד, gadud, sound alike; as though he said, Thou shalt he collected, O daughter of collection. The Prophet addresses Jerusalem: but we must see why he calls her the daughter of collection. Some think that by this word is designated the splendid and wealthy state of Jerusalem; as though the Prophet said, — “This city has been hitherto populous, but now it shall be reduced to such straits that none shall dare to go forth beyond its gates, for they shall on every side be surrounded.” But the Prophet calls Jerusalem the daughter of a troop in another sense, — because they were wont to occasion great troubles: as thieves agree together, and meet in troops for the purpose of committing plunder; so also the Prophet calls Jerusalem the daughter of a troop, for its citizens were wont willfully to do great evils, and like robbers to use violence. Thou then, he says, shalt now be collected; that is, thou shalt not send forth thy troops, but enemies shall assemble thee together by a severe siege, so that thou shalt contract thyself like a bundle.

There are, then, two clauses in this verse, — that though the Lord resolved to help his Church, he would yet straiten her for a time, — and then the Prophet shows the reason, lest they complained that they were too severely treated: “You have been hitherto,” he says, “without a cause oppressive to others: the time then is come when the Lord will return to you your recompense.” As Isaiah says

‘Woe to thee, plunderer! Shalt thou not also be exposed to plunder?’ Isaiah 33:1;

so also in this place, — “Ye have assembled in troops, that ye might pillage innocent men; therefore other troops shall now encircle you; nay, ye shall be beset by your own fear.” The verb is in Hithpael: he says not, “Thou daughter of a troop shalt be now encircled;” but he says “Thou shalt gather thyself.”

He then adds, A siege has he set against thee. This may refer to God; but it must be understood only of enemies: for the Prophet immediately adds, They shall strive with the rod, etc. in the pleural number, — They shall then strike with the rod the cheek of the judge of Israel. He means that the Jews would be subdued by their enemies that their judges and governors would be exposed to every kind of contumely and dishonor, for to strike on the cheek is to offer the greatest indignity; as indeed it is the greatest contempt, as Demosthenes says, and is so mentioned by the lawyers. We now then perceive, that the Prophet’s object was to show, — that the Jews in vain boasted of their kingdom and civil constitution, for the Lord would expose the governors of that kingdom to extreme contempt. The enemies then shall strike their judges even on the cheek. This verse has been variously interpreted. It is considered by most as connected with the last chapter. Some, as Marckius, consider it as an address to the Roman power; some, to the Babylonian; and others, to Jerusalem. The construction of it is the main point. The first verb, תתגדדי, is found in six other places, and rendered in all, except in Jeremiah 5:7, to cut one’s self; but its other meaning, as in Jeremiah 5:7, and evidently here is to troop or band together; and the noun גדוד, which follows, commonly means a band or a troop. The participle שם, in the next clause, can refer to nothing in the text but to “the daughter of a troop.” The obvious and natural rendering of the verse would be the following, —

Band thyself together, thou daughter of a band, Laying against us a siege: — With the rod shall they strike on the cheek The judge of Israel.

The daughter of a band or a troop means a military power, which collects bands or troops for warlike purposes. It is certainly more obvious to apply this to the Babylonian power than to Jerusalem, especially as the next line, “Laying against us a siege,” necessarily refers to the latter.

“The judge” is, as Calvin seems to take it, a poetical singular for the plural. No particular person is meant, as Newcome and others seem to think, but judges in general. — Ed.

But there follows immediately a consolation: we hence see that the Prophet, at one time, humbles the children of God: and prepares them for enduring the cross; and then he mitigates all sorrow; yea, and makes them to rejoice in the midst of their evils. For this purpose he adds what follows —

Thou Bethlehem Ephratah, art small, that thou shouldest be among the thousands of Judah As Matthew quotes this passage differently, some think that it ought to be read as a question, And thou, Bethlehem Ephratah, art thou the least among the provinces of Judah? Matthew says “Thou art by no means the least, thou excellest. This does not follow; for to say that it was “not the least,” is not to deny that it was “small.” There is, in fact, no contradiction in the expressions. Matthew quotes literally neither the Hebrew nor the Septuagint version. The latter, in this case, agrees with the former. He gives the sense, but not the words, even in two instances besides this. Instead of “Ephratah,” he has, “in the land of Judah;” and instead of “Ruler,” he has, “Governor that shall rule,” or feed. The meaning in these three instances is the same, though the words are different. The place was, in former times, called Bethlehem-Judah, and also Ephratah. See Genesis 35:19; Judges 17:7; and Ruth 4:11.

The attempt by a question to produce similarity of expressions in the second line, according to what is done by Marckius and Newcome, is by no means to be approved. The literal rendering is the following: —

And thou, Bethlehem Ephratah! Small to be among the thousands of Judah, — From thee shall one to me come forth, To be a Ruler in Israel: And his going forth has been From of old, from the days of ages.

The word for “going forth” is plural, which, as Calvin says, is sometimes used for the singular; but two MSS. Have it in the singular number, מצאתו. The last line in the Septuagint is as follows, — απ αρχης, εξ ημερων αιωνος

“In every age, from the foundation of the world, there has been some manifestation of the Messiah. He was the hope, as he was the salvation, of the world, from the promise to Adam in paradise, to his manifestation in the flesh four thousand years after.” — Adam Clarke. — Ed. ” But what need there is of distorting the words of the Prophet, as it was not the design of the Evangelist to relate the expressions of the Prophet, but only to point out the passage. As to the words, Matthew had regards to the condition of the town Bethlehem, such as it was at the coming of Christ. It then indeed began to be eminent: but the Prophet represents here how ignoble and mean a place Bethlehem then was, Thou, he says, art the least among the thousands of Judah. Some, not very wisely, give this explanation, “Thou art the least among the thousands of Judah”; that is, “Though there might be a thousand towns in the tribe of Judah, yet thou couldest hardly have a place among so great a number.” But this has been said through ignorance of a prevailing custom: for the Jews, we know, were wont to divide their districts into thousands or chiliads. As in the army there are centurions, so also in the divisions of every nation there are hundreds; there are also in an army tribunes, who preside over a thousand men. Thus the Prophet calls them thousands, that is, tribunes; for the districts are so arranged, that the town, which, with its villages, could bring forth three thousand men, had three prefectures; and it had three tribunes, or four or five, if it was larger. The Prophet then, in order to show that this town was small and hardly of any account, says, Thou, Bethlehem, art hardly sufficient to be one province. And it was a proof of its smallness that hardly a thousand men could be made up from Bethlehem and its neighboring villages. There were not, we know, many towns in the tribe of Judah; and yet a large army could be there collected. Since then the town of Bethlehem was so small, that it could hardly attain the rank of a province, it is hence no doubt evident that it was but a mean town. We now perceive what the Prophet had in view.

Thou, Bethlehem, he says, art small among the cities of Judah; yet arise, or go forth, for me shall one from thee, who is to be a Ruler in Israel. He calls it Bethlehem Ephratah; for they say that there was another Bethlehem in the tribe of Zebulon, and we know that Ephratah in meaning is nearly the same with Bethlehem; for both designate an abundance of fruit or provisions: and there David was born.

I will now proceed to the second clause, From thee shall go forth for me one who is to be a Ruler Here the Prophet introduces God as the speaker, go forth, he says, shall one for me. God declares in this passage that it was not his purpose so to destroy his people, but that he intended, after a season, to restore them again. He therefore recalls the attention of the faithful to himself and to his eternal counsel; as though he said, — “I have thus for a time cast you away, that I may yet manifest my care for you.” For me then shall go forth one who is to be a Ruler in Israel. Now there is no doubt but that the Prophet at the sable time recalls the attention of the faithful to the promise which had been given to David. For whence arises the hope of salvation to the chosen people, except from the perpetuity of that kingdom? The Prophet now says, — “There is indeed a reason, according to the perception of the flesh, why the faithful should despond; for whence does their confidence arise, except from the kingdom of David? and from what place is David to arise? Even from Bethlehem; for Bethlehem has been called the city of David; and yet it is an obscure and a small town, and can hardly be considered a common province. Since it is so, the minds of the faithful may be depressed; but this smallness shall be no hindrance to the Lord, that he should not bring forth from thence a new king.”

Even before the time of David Bethlehem was a small town, and one of the most common provinces. Who could have expected that a king would have been chosen from such a hamlet, and then, that he should come from a hut? for David belonged to a pastoral family; his father was a shepherd, and he was the least among his brethren. Who then could have thought that light would have arisen from such a corner, yea, from so mean a cottage? This was done contrary to the expectations of men. Hence the Prophet sets here before the faithful a similar expectation for their comfort; as though he said, — “Has not God once formed a most perfect state of things by making David a king, so that the people became in every respect happy and blessed? And whence did David come? It was from Bethlehem. There is then no reason why your present miseries should over-much distress you; for God can again from the same place bring forth a king to you, and he will do so.”

Thou then Bethlehem, small art thou, etc. The prophet doubtless intended here that the faithful should consider of what kind was the beginning of that most perfect state, when David was chosen king. David was a shepherd, a man in humble life, without reputation, without influence, and even the humblest among his brethren. Since then God had drawn light out of darkness there was no cause for the faithful to despair of a future restoration, considering what had been the beginning of the previous happy condition of the people. We now understand the Prophet’s meaning. But the rest I cannot finish today; I must therefore defer it till tomorrow.

Prayer.

Greet, Almighty God, that as we cease not to provoke thy wrath against us, and as it is needful for us to be often chastised by thy hand, that we may be humbled and learn to submit ourselves to thee in true and willing obedience, — O grant, that we faint not under thy scourges, but ever raise up our minds to the hope of deliverance, which thou givest to us through our Mediator; whom thou hast once for all sent into the world, that thou mightest through him reconcile us to thyself, and through whom also thou bringest help whenever we need it and may we at the same time learn to rely on thy only-begotten Son, so that with courageous minds we may pass through all the miseries of this world, and never at any time grow weary, until having at length obtained the victory, we come to that blessed rest and enjoy the fruit of our victory, through the same Christ our Lord. Amen.

Lecture Ninety-first

We began yesterday to explain the promise by which our Prophet designed to sustain the minds of the faithful, lest they should despair in their heavy trial. He reminds them, as it has been stated, of the commencement of the kingdom: as David had been raised as it were from nothing, and God has given in him an example of his wonderful grace, the Prophet reminds the godly, that the same is now to be expected, that God will again raise up the fallen kingdom. “Go forth then from Bethlehem, he says, shall one who is to be a Ruler in Israel, though it was but a mean town. He calls him a Ruler in Israel; for he had before declared that there would be such a dreadful judgment, that the enemy would strike with the hand the face of the judge; and this was the same as though the Prophet had said, that no honor would be shown to the people, for the chief himself would be beaten. He therefore now promises a new Ruler, he promises that there would be again some civil order to be found among the people; for a governor could not have been struck on the check, except all authority and honor had departed. We then see what the Prophet intended by mentioning the word, Ruler; it was to show, that God would again cause that a new Prince would arise to govern the people. It was therefore a remedy to their devastation.

But the Prophet subjoins, His going forth is from the beginning, or from far antiquity and from the days of ages, that is from the days of eternity. He intimates here that it would not be a sudden thing, that a prince should arise to govern the people; for it had been already long ago determined by God. This is the plain meaning. Some, I know, pertinaciously maintain, that the Prophet speaks here of the eternal existence of Christ; and as for myself I willingly own that the divinity of Christ is here proved to us; but as this will never be allowed by the Jews, I prefer taking the words simply as they are, — that Christ will not come forth unexpectedly from Bethlehem, as though God had previously determined nothing respecting him. His goings forth, then, are from the beginning. But others bring a new refinement, — that the Prophet uses the plural number, his goings forth, to designate the twofold nature of Christ: but there is in this an absurdity; for the Prophet could not properly nor wisely mention the human nature of Christ with the divine, with reference to eternity. The Word of God, we know, was eternal; and we know, that when the fullness of time came, as Paul says, Christ put on our nature, (Galatians 4:4.) Hence the beginning of Christ as to the flesh was not so old, if his existence be spoken of: to set them together then would have been absurd. It is a common thing in Hebrew to use the plural for the singular number. He says then, that the going forth of Christ is from eternity; for he will not go forth suddenly from Bethlehem, as one who rises unexpectedly to bring help, when things are in a hopeless state, and so rises, when nothing had been foreseen. But the Prophet declares that the going forth of Christ would be different, — that God had from the beginning determined to give his people an eternal king.

At the same time, we must repudiate that gloss with which the Rabbis are pleased; for they say that the Messiah was created before the creation of the world, and also the throne of eternity, and the Law, and other things; but these are insipid fables. The Prophet shows simply, that even before the world was made Christ was chief, no he is also called the Firstborn of every creature, for by him all things were created, (Colossians 1:15) and the same Word of God, by whom the world was created, is to be the Head of the Church and by him what has been lost is to be recovered. We now then comprehend what the Prophet meant by saying, the goings forth of Christ are from eternity But I would not concede to the Jews, that only by the perpetual appointment of God the going forth of Christ has been from the beginning, or from all ages: but two things must be noticed by us, — that Christ, who was manifested in the flesh that he might redeem the Church of God, was the eternal Word, by whom the world was created, — and then, that he was destined by the eternal counsel of God to be the first-born of every creature, and especially to be the Head of the Church, that he might restore a fallen world by his grace and power.

We now then see the reason why the Prophet connects together these two things, — that there would go forth one from Bethlehem who would rule among Israel, — and yet that his goings forth have been from eternity: for if he had only said what I explained yesterday, an objection might easily have been made, and this might have come into the mind of some, — “Why dost thou say that one will come from Bethlehem who will govern the chosen people, as though God were to contrive a new remedy on seeing that it is all over with respect to the deliverance of his Church?” The Prophet here anticipates this objection, and reminds us, that his goings forth have been from eternity, that they have been already decreed, even from the beginning; for with God there is nothing new, so that he should stand in need of holding any unlooked for consultation; as is the case with us when any thing happens which we in no degree apprehended; we then find it necessary to devise some new measures. The Prophet shows that nothing of this kind can happen to God: but all this, — that people are reduced to nothing, — and that they are again restored by Christ, — all this is overruled by his secret and incomprehensible providence. His goings forth then are from the beginning, and from the days of eternity. Let us proceed —

Micah 5:3

3. Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.

3. Propterea לכן, Grotius renders it certè — surely: but nevertheless, as proposed by Scott, is the most suitable particle here. Dathius gives this paraphrase — Verum quidem est — True indeed it is. — Ed. dabit eos (hoc est, ponet eos, vel, relinquet) usque ad tempus quo parturiens pariet; et revertentur ad filios Israel residuum fratrum ejus.

The Prophet here again so moderates his words, that the Jews might understand, that they were to endure many evils before God relieved their miseries. He wished then here to prepare the minds of the godly to bear evils, that they might not despair in great troubles, nor be depressed by extreme fear. He then states these two things, — that the people, as they deserved, would be heavily afflicted, — and then that God, notwithstanding such severe punishment, would be mindful of his covenant, so as to gather at length some remnants and not to suffer his people to be wholly destroyed. He therefore promises a middle course between a prosperous state and destruction. The people, says the Prophet, shall not continue entire. — How so? For God will cut off the kingdom and the city; and yet he will afford relief to the miserable: When they shall think that they are given up to entire ruin, he will stretch forth his hand to them. This is the sum of the whole.

He then says that they shall be delivered up, that is, forsaken by God, until she who is in travail bringeth forth Until the time the begetting shall beget, (יולדה ילדה) And the remnant of his brethren shall be converted Together with the children of Israel.

Newcome gives this explanation of the verse, — “The sense is: God will not fully vindicate and exalt his people, till the Virgin-mother shall have brought forth her Son; and till Judah and Israel, and all the true sons of Abraham among their brethren, the Gentiles, be converted to Christianity.” — Ed. There are those who apply this to the blessed virgin; as though Micah had said that the Jews were to look forward to the time when the Virgin would bring forth Christ: but all may easily see that this is a forced interpretation. The Prophet, I have no doubt, in using this similitude, compares the body of the people to a woman with child. The similitude of a woman in travail is variously applied. The wicked, when they promise to themselves impunity, are suddenly and violently laid hold on: thus their destruction is like the travail of a woman with child. But the meaning of this passage is different; for the Prophet says that the Jews would be like pregnant women, for this reason, — that though they would have to endure the greatest sorrows, there yet would follow a joyful and happy issue. And Christ himself employs this example for the same purpose,

‘A woman,’ he says, ‘has sorrow when she brings forth, but immediately rejoices when she sees a man born into the world,’ (John 16:21.)

So Micah says in this place, that the chosen people would have a happy deliverance from their miseries, for they would bring forth. There shall indeed be the most grievous sorrows, but their issue will be joy, that is, when they shall know that they and their salvation had been the objects of God’s care, when they shall understand that their chastisements had been useful to them. Until then she who is in travail bringeth forth, God, he says, will forsake them

There are then two clauses in this verse; — the first is, that the Jews were for a time to be forsaken, as though they were no longer under the power and protection of God; — the other is that God would be always their guardian, for a bringing forth would follow their sorrows. The following passage in Isaiah is of an opposite character;

‘We have been in sorrow, we have been in travail, and we brought forth wind,’ (Isaiah 26:18.)

The faithful complain there that they had been oppressed with the severest troubles, and had come to the birth, but that they brought forth nothing but wind, that is, that they had been deceived by vain expectation, for the issue did not prove to be what they had hoped. But the Lord promises here by Micah something better, and that is, that the end of all their evils would be the happy restoration of the people, as when a woman receives a compensation for all her sorrows when she sees that a child is born.

And he confirms this sentence by another, when he says, To the children of Israel shall return, or be converted, the residue of his brethren By this arrangement of the sentence, Calvin evidently meant, that “his,” before “brethren,” refers to “Israel.” In the original, the latter clause is before the former, but in Hebrew, as well as in other languages, the antecedent sometimes comes after its pronoun. — Ed. The Prophet then intimates that it could not be otherwise but that God would not only scatter, but tread under foot his people, so that their calamity would threaten an unavoidable destruction. This is one thing; but in the meantime he promises that there would be some saved. But he speaks of a remnant, as we have observed elsewhere, lest hypocrites should think that they could escape unpunished, while they trifled with God. The Prophet then shows that there would come such a calamity as would nearly extinguish the people, but that some would be preserved through God’s mercy and that beyond ordinary expectation. Most commentators differ from Calvin in their view of this verse, regarding it as a distinct prophecy of the Savior’s birth. There are difficulties on both sides: but taking the whole context, especially the following verse, we can hardly resist the conclusion, that Christ, born of a Virgin, is the subject. Indeed, the whole of this chapter, notwithstanding the reference to the Assyrian, is not capable of a satisfactory explanation, without applying what is said to Christ and his Church. Some things, no doubt, in the history of the Jews, may be alluded to, or incidentally mentioned; but the full accomplishment must be looked for in the new dispensation. And it is a splendid prophecy, in words often derived from customs and incidents among the Jews, of the birth of the Savior, and the character and extent, and blessedness of his kingdom, and the destruction of his enemies.

Newcome and Adam Clarke propose to divide the chapter after the first line in verse 5, thinking that a new subject is there introduced: but evidently the same subject, the Gospel dispensation, is continued to the end of the chapter. The Assyrian, the especial enemy of the ancient Church, designates the enemies of the Christian Church in all ages.

“As Sennacherib’s invasion,” says Scott, “was not repelled by the ruler or chieftains of Israel: nor did the Jews ever invade or waste the Assyrian dominions; it seems evident, that these expressions must be understood as mystically intending other enemies and persecutors of the Church, who should be of the same spirit with Sennacherib and the Assyrians.” Henry, who is much more learned critic and much profounder divine than what is commonly thought, agrees with Scott, and many others, in the interpretation of this chapter. — Ed. We now perceive the intention of the Prophet. It now follows —

Micah 5:4

4. And he shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God; and they shall abide: for now shall he be great unto the ends of the earth.

4. Et stabit et pascet in virtute Jehovae, in magnificentia nominis Jehovae Dei sui; et habitabunt, quia nunc magnificabitur usque ad fines terrae.

There is no doubt but that the Prophet continues here to speak of Christ; and though the Jews shamelessly pervert the whole Scripture, they yet cannot deny that Micah calls here the attention of all the godly to the coming of Christ, yea, of all who hope or desire to obtain salvation. This is certain. Let us now see what the Prophet ascribes to Christ.

He shall stand, he says, and feed in the power of Jehovah The word, stand, designates perseverance, as though he had said, that it would not be for a short time that God would gather by Christ the remnant of the people; that it would not be, as it often happens, when some rays of joy shine, and then immediately vanish. The Prophet shows here that the kingdom of Christ would be durable and permanent. It will then proceed; for Christ will not only rule his Church for a few days, but his kingdom will continue to stand through unbroken series of years and of ages. We nor then understand the Prophet’s object.

He adds in the second place, He shall feed in the strength of Jehovah, in the greatness of the name of Jehovah his God; by which words he means, that there would be sufficient power in Christ to defend his Church. The Church, we know, is in this world subject to various troubles, for it is never without enemies; for Satan always finds those whom he induces, and whose fury he employs to harass the children of God. As then the Church of God is tossed by many tempests, it has need of a strong and invincible defender. Hence this distinction is now ascribed by our Prophet to Christ, — that he shall feed in the strength of Jehovah, and in the majesty of his God. As to the word feed, it no doubt expresses what Christ is to his people, to the flock committed to him and to his care. Christ then rules not in his Church as a dreaded tyrant, who distresses his subjects with fear; but he is a Shepherd who gently deals with his flock. Nothing therefore can exceed the kindness and gentleness of Christ towards the faithful, as he performs the office of a Shepherd: and he prefers to be adorned with this, title, rather than to be called and deemed a kings, or to assume authority to himself. But the Prophet, on the other hand, shows, that the power of Christ would be dreadful to the ungodly and wicked. He shall feed, he says, — with regard to his flock, Christ will put on a character full of gentleness; for nothing, as I have said can imply more kindness than the word shepherd: but as we are on every side surrounded by enemies, the Prophet adds, —

He shall feed in the power of Jehovah and in the majesty of the name of Jehovah; that is as much power as there is in God, so much protection will there be in Christ, whenever it will be necessary to defend and protect the Church against her enemies. Let us hence learn that no less safety is to be expected from Christ, than there is of power in God. Now, since the power of God, as we confess, is immeasurable, and since his omnipotence far surpasses and swallows up all our conceptions, let us hence learn to extend both high and low all our hopes. — Why so? Because we have a King sufficiently powerful, who has undertaken to defend us, and to whose protection the Father has committed us. Since then we have been delivered up to Christ’s care and defense, there is no cause why we should doubt respecting our safety. He is indeed a Shepherd, and for our sake he thus condescended and refused not so mean a name; for in a shepherd there is no pomp nor grandeur. But though Christ, for our sake, put on the character of a Shepherd, and disowns not the office, he is yet endued with infinite power. — How so? Because he governs not the Church after a human manner, but in the majesty of the name of his God “The Prophets prefaced their messages with, Thus saith the Lord; but Christ spoke not as a servant, but as a Son, Verily, verily, I say unto you: this was feeding in the majesty of the name of the Lord his God; all power was given him in heaven and earth, a power over all flesh, by the virtue of which he still rules in the majesty of the name of the Lord his God.” — Henry.

Now, that he subjects Christ to God, he refers to his human nature. Though Christ is God manifested in the flesh, he is yet made subject to God the Father, as our Mediator and the Head of the Church in human nature: he is indeed the middle Person between God and us. This then is the reason why the Prophet now says, that Christ has power, as it were, at the will of another; not that Christ is only man, but as he appears to us in the person of man, he is said to receive power from his Father; and this, as it has been said, with respect to his human nature. There is yet another reason why the Prophet has expressly added this, — that we may know that Christ, as the protector of the Church, cannot be separated from his Father: as then God is God, so Christ is his minister to preserve the Church. In a word, the Prophet means that God is not to be viewed by the faithful, except through the intervening Mediator; and he means also that the Mediator is not to be viewed, except as one who receives supreme power from God himself and who is armed with omnipotence to preserve his people.

He afterwards adds, They shall dwell; for he shall now be magnified to the extremities of the earth He promises a secure habitation to the faithful; for Christ shall be extolled to the utmost regions of the world. We here see that he is promised to foreign nations: for it would have been enough for Christ to exercise his supreme power within the borders of Judea, had only one nation been committed to his safe keeping. But as God the Father intended that he should be the author of salvation to all nations, we hence learn that it was necessary that he should be extolled to the utmost borders of the earth. But with regard to the word dwell, it is explained more fully in the next verse, when the Prophet says—

Micah 5:5

5. And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.

5. Et erit hic pax: Assur quum venerit in terram nostram, et quum calcaverit in palatiis nostris, tunc constituemus super eum septem pastores et octo principes hominum.

Micah, as I have said, confirms his former statement. By the word dwell, he no doubt meant a quiet and peaceable inhabitation; as though he had said, that the children of God would, under Christ, be safe and secure. Now he adds, And he shall be our peace. It might have been asked, “Whence will come this secure dwelling? For the land has been very often wasted, and the people have been at length driven to exile. How then can we now venture to hope for what thou promises, that we shall be quiet and secure?” Because, he says, He shall be our peace; and we ought to be satisfied with the protection of the King whom God the Father has given us. Let his shadow, then, suffice us, and we shall be safe enough from all troubles. We now see in what sense the Prophet calls Christ the Peace of his people or of his Church; he so calls him because he will drive far away all hurtful things, and will be armed with strength and invincible power to check all the ungodly, that they may not make war on the children of God, or to prevent them in their course, should they excite any disturbances.

We further know, that Christ is in another way our peace; for he has reconciled us to the Father. And what would it avail us to be safe from earthly annoyances, if we were not certain that God is reconciled to us? Except then our minds acquiesce in the paternal benevolence of God, we must necessarily tremble at all times, though no one were to cause us any trouble: nay, were all men our friends, and were all to applaud us, miserable still would be our condition, and we should toil with disquietude, except our consciences were pacified with the sure confidence that God is our Father. Christ then can be our peace in no other way than by reconciling God to us. But at the same time the Prophet speaks generally, — that we shall lie safely under the shadow of Christ, and that no evil ought to be feared, — that though Satan should furiously assail us, and the whole worth become mad against us, we ought yet to fear nothing, if Christ keeps and protects us under his wings. This then is the meaning, when it is said here that Christ is our peace.

He afterwards subjoins, When the Assyrian shall come into our land, and when he shall tread in our palaces then we shall raise up against him or on him, seven shepherds and eighty princes of the people The order of the words in Hebrew is not strictly observed in this instance. There is here an example, not infrequent in the prophets, of the nominative case absolute, —

And he shall be our peace: The Assyrian—when he shall come into our land, And when he shall tread in our palaces, The raise shall we against him Seven shepherds and eight anointed men.

נסיכי אדם, literally anointed of men; but it is a phrase signifying men in authority, princes or sovereigns. נסיכים is rendered dukes in Joshua 13:21, and princes in Psalm 83:11, and Ezekiel 32:30. It is not necessary to say “eight princes of men,” but, “eight princes,” or “eight anointed men.” — Ed. The Prophet intimates that the Church of God would not be free from troubles, even after the coming of Christ: for I am disposed to refer this to the intervening time, though interpreters put another construction on the words of the Prophet. But this meaning, is far more suitable, — that while the help which God promised was expected and yet suspended, the Assyrians would come, who would pass far and wide through the land of Israel. Hence he says, that though Assur should come to our land, and break through, with such force and violence that we could not drive him out, we shall yet set up for ourselves shepherds and princes against him. It must at the same time be observed, that this prophecy is not to be confined to that short time; for the Prophet speaks generally of the preservation of the Church before as well as after the coming of Christ; as though he said, — “I have said that the king, who shall be born to you, and shall go forth from Bethlehem, shall be your peace; but before he shall be revealed to the world, God will gather his Church, and there shall emerge as from a dead body Princes as well as Shepherds, who will repel unjust violence, nay, who will subdue the Assyrians.”

We now see what the prophet had in view: After having honored Christ with this remarkable commendation — that he alone is sufficient to give us a quiet life, he adds that God would be the preserver of his Church, so as to deliver it from its enemies. But there is a circumstance here expressed which ought to be noticed: Micah says, that when the Assyrians shall pass through the land and tread down all the palaces, God would then become the deliverer of his people. It might have been objected, and said, “Why not sooner? Would it have been better to prevent this? Why! God now looks as it were indifferently on the force of the enemies, and loosens the reins to them, that they plunder the whole land, and break through to the very middle of it. Why then does not God give earlier relief?” But we see the manner in which God intends to preserve his Church: for as the faithful often need some chastisement, God humbles them when it is expedient, and then delivers them. This is the reason why God allowed such liberty to the Assyrians before he supplied assistance. And we also see that this discourse is so moderated by the Prophet, that he shows, on the one hand, that the Church would not always be free from evils, — the Assyrians shall come, they shall tread down our palaces, — this must be endured by God’s children, and ought in time to prepare their minds to bear troubles; but, on the other hand, a consolation follows; for when the Assyrians shall thus penetrate into our land, and nothing shall be concealed or hidden from them, then the Lord will cause new shepherds to arise.

The Prophet means that the body of the people would be for some time mutilated and, as it were, mangled; and so it was, until they returned from Exile. For he would have said this to no purpose, We shall set up for ourselves, if there had been an unbroken succession of regular government; he could not have said in that case, After Assur shall come into our land, we shall set up princes; but, There shall be princes when Assur shall come. The word set up denotes then what I have stated, — that the Church would be for a time without any visible head. Christ indeed has always been the Head of the Church; but as he designed himself to be then seen in the family of David as in an image or picture, so the Prophet shows here, that though the faithful would have to see the head cut off and the Church dead, and like a dead body cast aside, when torn from its head; yea, that though the Church would be in this state dreadfully desolated, there is yet a promise of a new resurrection. We shall then set up, or choose for ourselves shepherds.

If any one raises an objection and says that it was God’s office to make shepherds for his people, — this indeed I allow to be true: but this point has not been unwisely mentioned by the Prophet; for he extols here the favor of God, in granting again their liberty to his people. In this especially consists the best condition of the people, when they can choose, by common consent, their own shepherds: for when any one by force usurps the supreme power, it is tyranny; and when men become kings by hereditary right, it seems not consistent with liberty. It is by no means a safe rule, to draw a conclusion from the spiritual government as to what a temporal government should be. The subjects are guided by very different principles; and the same sort of government will not suit countries under different degrees of civilization. To theorize on this subject, as on many others, leads often to wrong conclusions. An hereditary sovereignty may seem to trench on liberty; but our own country exhibits an example where both exist to an extent unknown in the present or in any former age. Under no democracy has liberty ever been so freely and so fully enjoyed as in this land, which has been so wonderfully favored by a kind and gracious Providence. We owe, perhaps, far more than we are aware to an hereditary sovereignty. — Ed. We shall then set up for ourselves princes, says the Prophet; that is, the Lord will not only give breathing time to his Church, and will also cause that she may set up a fixed and a well-ordered government, and that by the common consent of all.

By seven and eight, the Prophet no doubt meant a great number. When he speaks of the calamities of the Church, it is aid, ‘There shall not be found any to govern, but children shall rule over you.’ But the Prophet says here that there would be many leaders to undertake the care of ruling and defending the people. The governors of the people shall therefore be seven shepherds and eight princes; that is, the Lord will endure many by his Spirit, that they shall be suddenly wise men: though before they were in no repute, though they possessed nothing worthy of great men, yet the Lord will enrich them with the spirit of power, that they shall become fit to rule. The Prophet now adds —

Micah 5:6

6. And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders.

6. Et pascent terram Assur (hoc est, vastabunt; nam metaphorice hic pascere accipitur pro perdere quemadmodum dicuntur pecora pascere agrum, hoc est quum denudant herba sua; atque ita pastorum ingluviem notat in vorando populo; et alludit ad nomen illud quo usus fuerat: dixerat enim רועים septem pastores; nunc dicit רעה; Videmus ergo Prophetam alludere ad nomen illud quod posuerat: pascent ergo terram Assur) gladio, et terram Nimrod in gladiis suis: et liberabit ab Assur, ubi venerit in terram nostram, et ubi calcaverit in finibus nostris.

In this verse the Prophet says, that the shepherds, chosen by the Church, after it had been miserably oppressed by the tyranny of its enemies, would have a twofold office. They shall first feed; that is, nourish the Church of God; — and, secondly, they shall feed; that is, destroy the land of Asshur, so that nothing may remain there whole and entire. God will then arm these shepherds with warlike courage; for they must fight boldly and courageously against their enemies: he says, They shall feed on the land of Nimrod with their swords Nimrod, we know, reigned in Chaldea; and we know also that the ten tribes were led away by Shalmanezer, and that the kingdom of Israel was thus demolished: when the Chaldeans obtained the empire, the kingdom of Judah was also laid waste by them. Now the import of the words is, that these shepherds would be sufficiently strong to oppose all the enemies of the Church, whether they were the Babylonians or the Assyrians. And he names the Assyrians and Babylonians, because they had then a contest with the people of God; and this continued to the coming of Christ, though it is certain that they suffered more troubles from Antiochus than from others: but as he was one of the successors of Alexander, the Prophet here, taking a part for the whole, means, by the Assyrians and Chaldeans, all the enemies of the Church, whoever they might be. Waste, he says, shall these shepherds the land of Asshur by the sword, and the land of Nimrod, and that by their swords כפתחיה, in its openings or entrances: so most render the word. Εντος πολων αυτης — within its gates. — Symmachus. Marckius, Newcome, and Henderson, agree with our version. Calvin has, in this instance, followed Kimchi and Aben-Ezra: but the affix ה prevents us from adopting this meaning; besides, the word itself is nowhere found in this sense.

This verse is connected with the preceding, and ought to be separated from it only be a semicolon, and may be thus rendered: —

And they shall waste the land of the Assyrian by the sword, And the land of Nimrod at its entrances: Thus shall he cause a deliverance from the Assyrian, When he shall come into our land, And when he shall tread on our borders.

— Ed.

But this shall not be until the Chaldeans and the Assyrians shall penetrate into our land, and tread in our borders The Prophet again reminds the faithful, that they stood in need of patience, and that they were to know that God had not made a vain promise. The import of the whole is, that no deliverance was to be expected from God’s hand until the faithful yielded their necks to his yoke, and patiently sustained the evils which were then approaching. The Prophet then mentions the intervening time between that state in which the Jews gloried and their deliverance. Why so? Because they were soon after to be smitten heavily by God’s hand; but this, as we have seen, they did not think would take place. Hence he says, — “Since you cannot yet be made to believe that merited punishment is nigh you, experience shall be your teacher. In the meantime, let the faithful provide themselves with courage and, with a meek heart, patiently to submit to God, the righteous Judge: but, at the same time, let them expect a sure deliverance, when they shall have gone through all their evils; for when the ripened time shall come, the Lord will look on his Church; but she must be first afflicted.”

Prayer.

Grant, Almighty God, that as thou hast from the beginning so defended thy Church, that thou hast never wholly forsaken her, and though it had nearly rejected thee by its defections, yet it has been thy pleasure to stand firm to thy covenant, and to show to it thy favor through all ages, until at length the everlasting Redeemer of the whole world appeared, — O grant, that we may experience the same favor at this day, and though we have in various ways provoked thy wrath against us, yet do thou so humble us, that thou mayest sustain us by thy hand; and may we so recumb on those promises which we find in Scripture, that we may at length by our patience overcome our enemies, and in patience possess our souls, until thou raisest up thine hand, and slowest that invincible power which thou hast given to thy only-begotten Son, that he might repress the devil and all the wicked, and preserve us safe and secure from all injuries. Amen.

Lecture Ninety-second

Micah 5:7-8

7. And the remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.

7. Et erit residuum Jacobin gentibus, in medio populorum multorum (vel, magnorum,) sicut ros a Jehova, sicut stillae super herbam, quae non expectat hominem, neque sperat in filiis hominum.

8. And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver.

8. Et erit residuum Jacob in gentibus, in medio populorum multorum (vel, magnorum, ut diximus,) sicut leo inter animalia sylvae, sicut leunculus inter greges ovium, qui si transierit et discerpserit et repuerit, nemo eripiet.

Micah promises here two things as to the future state of the Church, — that God shall defend it without the help and aid of men, — and that he will supply it with strength, so that it will become superior to all enemies. In the first place, to show that the preservation of the Church depends on the mere favor of God, and that there is no need of any earthly aids, he makes use of a most suitable similitude; he says, that the people of God are like a dewy meadow. The Prophet speaks not what is strictly correct; for what he says of the rain and dew is to be applied to the grass or the meadow. There seems to be no necessity for this supposed inaccuracy in this comparison; it indeed changes the obvious meaning of the passage. The Jews are compared to the dew and rain, through which the grass grows; and then it is said, that the growth of the grass, not the dew or the rain, is not dependent on man, but on the dew or rain. The comparison is thus in every way suitable. — Ed. The residue of Jacob, he says, shall be as dew from Jehovah, and drops of rain on the grass. This cannot be applied according to the design of the Prophet, except you take the dew, as I have already said, for the dewy meadows or for the grass, which draws moisture and vigor from the rains. The sense indeed is by no means obscure, which is, — that God will make his people to grow like the grass, which is fed only by celestial dew, without any culture or labor on the part of men: and this is also what the Prophet expressly mentions; for he says, that the grass of which he speaks waits not for men, nor grows through men’s care, but grows through the dew of heaven.

But that we may better understand the Prophet’s intention, I shall briefly notice the words. There shall be, he says, the residue of Jacob He shows here that the whole people would not he preserved; for he had before spoken of their destruction. We hence see that this promise is to be confined to the seed, which God had wonderfully preserved in the calamitous state of the Church, yea, even in its almost total destruction. Then this promise belongs not to the whole body of the people, but to a small number; and hence he uses as before, the word שארית, sharit, a remnant or residue. There shall then be the residue of Jacob; We have the residue or remnant of Joseph in Amos 5:15,—the remnant of Israel in Micah 2:12, — and here in the following verse, the remnant of Jacob. — Ed. that is, though the people shall nearly all perish, yet there shall be some residue.

He then adds, Among great or many nations There is here a contrast between the remnants and great nations: and the Prophet has not unnecessarily added the expression בקרב, bekoreb, in the midst. There are then three things to be observed here, — that God does not promise deliverance to the whole people, but to a residue only, — and then, that he promises this deliverance among powerful or many nations, as though he said, — “Though the Church of God shall not excel in number, nay, so great may be the number of its enemies, as to be sufficient to overwhelm it, yet God will cause it to grow and to propagate: in a word, its enemies, though many in number, and strong in force and power, shall not yet hinder the Lord, that he should not increase his Church more and more;” — and the third particular is what the expression, in the midst, intimates, and that is, that the people of God shall be besieged on every side. When enemies come upon us only from one part, it is not so very distressing, but when they surround us, being in front, and behind, and on both sides, then our condition seems miserable indeed; for when they thus press on us on all sides, they hardly allow us time to draw our breath. But the Prophet declares, that though surrounded on all sides by enemies, yet the Church would be safe.

He now adds, כטל מאת יהוה, cathel meat Ieve, As a dew from Jehovah; that is, it shall be, as I have said, as the grass, which is nourished and grows by means of dew from heaven, and as grass, which flourishes, not through the culture or labor of men, but which God himself makes to grow. He might have merely said, as the dew, but he adds, from Jehovah, that he might make a distinction between God and man, and show that the power of God is alone sufficient to support and sustain the Church, though men brought no assistance. And this is expressed more clearly in the next clause, when he says, As drops of rain on the grass, which waits not for man, nor tarries for the sons of men. We now then see that the faithful have their attention called to God alone, that they may understand that they are to be safe through his favor, that if all helps on earth failed, they ought not to fear, since they can be effectually sustained by the power of God alone: for God makes grass to grow on mountains and in meadows without the help and labor of man; and thus he can defend his Church without any foreign aid, but by his own hidden, and, so to speak, his own intrinsic power.

Then follows this promise, — that God will arm his people with invincible and irresistible power, that they may be superior to all their enemies. Hence he says, that the residue of Israel shall be like a lion among the beasts of the forests and like a young lion among a flock of sheep As a strong lion then is superior to other beasts, and as a young lion dares ferociously to attack a flock of sheep; so he says, the people of Israel shall be; they shall be like lions, filling their enemies with terror, yea, and plundering and scattering them, so that no one will dare to resist them. The Prophet, by speaking thus, does not mean, that the people of God would be cruel and sanguinary: for we know that when the Prophets use similes of this kind, they express something not strictly suitable; for who would be so foolish as to select every thing that belongs to a lion, and apply it to the Church of God. Then the reason for this similitude must be observed; it was to show, that the faithful shall be endued with a power so superior to that of their enemies, that they shall be a terror to them. It does not hence follow that they shall be cruel.

But we must, at the same time, see what the Lord promises to his Church. Though God then recommends to his children the spirit of meekness, yet the faithful may still be a thread to their enemies; they ought, however, to observe what is just towards them, and to keep themselves within proper bounds. And yet Micah says, that they shall be endued with such power that they shall drive their enemies afar off; yea, that they shall plunder and tear them in pieces, while no one will be able to resist them. “They shall be bold as a lion in witnessing against the corruptions of the times and places they live in, and strong as a lion in the strength of the Lord, to resist and overcome their spiritual enemies. The weapons of their warfare are mighty through God, to the pulling down of strongholds, 2 Corinthians 10:4,5. They shall have courage which all their adversaries shall not be able to resist, Luke 21:15.” — Henry. But these two things are necessary as to the preservation of the Church, that God may make it grow; for except it be miraculously increased, it can never grow; and then it has need of a strong and powerful defense against her enemies; for we know that there are always wicked men who oppose the Church, yea, who apply all their powers to destroy it: it is therefore necessary that it should be supplied by the Lord with invincible strength, as our Prophet declares here. Let us proceed —

Micah 5:9

9. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off.

9. Exaltabitur manus tua super hostes tuis, et cuncti, adversarii tui excidentur.

He confirms what is said in the last verse, and expresses in other words what he meant, and what we have explained, — that though the Church must contend with many strong and violent enemies, it will not yet fail, for the Lord will supply it with strength from heaven. Exalted, he says, shall be thy hand, that all thine enemies may be cut off He promises not that the Church shall be in a quiet state, but victorious, and declares also that there will never be wanting enemies. This promise, then, ought to arm us for enduring patiently, as we cannot conquer except by fighting. As then there will be always enemies to oppose the Church of God; yea, to attempt its ruin, the Prophet says here, Exalted shall be thy hand above thine enemies.

But it may be asked, When has this promise been fulfilled? For we know that since the people had been led away into the Babylonian exile, they had always been either tributaries, or kept under cruel tyranny, or at least had been unequal to their enemies. But this principle ought ever to be remembered, — that the faithful ought to be satisfied with victory, — that however hard they may be pressed, and however constant may be the contests which they have to carry on, and however wearisome, this one thing ought still to be sufficient for them — that they shall not wholly perish. And it appears evident, that God’s people have always been preserved by his invincible hand, however numerous have been their opposing enemies. We must also keep in mind what we have just heard, — that the promise here is not made to the whole people, but to a residue only. And it surpasses the expectation of the whole world, that even a small member could have survived so many slaughters, by which they might have been swallowed up a hundred times. Now then we see that it had not been without reason promised to the faithful, that they should be made conquerors over all their enemies. But this has not been really fulfilled, except under the conflict of the cross. It now follows —

Micah 5:10-15

10. And it shall come to pass in that day, saith the Lord, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots:

10. Et accidet in die illo, dicit Jehova, excidam equos tuos e medio tui, et perdam quadrigas tuas;

11. And I will cut off the cities of thy land, and throw down all thy strong holds:

11. Et excidam urbes terrae tuae, et evertam cunctas munitiones tuas;

12. And I will cut off witchcrafts out of thine hand; and thou shalt have no more soothsayers:

12. Et excidam angures (vel, divinos) e manu tua; et praestigiatores non erunt tibi (haec lengenda sunt in uno contextu;)

13. Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands.

13. Et excidam scuptilia tua et statuas tuas e medio tui; et non adorabis amplius opus manuum tuarum;

14. And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities.

14. Et delebo lucos tuos e mediotui, et detraham hostes tuos (vel, urbes tuas; utroque enim verti potest;)

15. And I will execute vengeance in anger and fury upon the heathen, such as they have not heard.

15. Et faciam in ira et furore vindictam in gentibus quae non audierunt (vel, quam non audierunt; dicam de utroque.)

There is introduced here a most necessary admonition, in order that the faithful may know, how they are to be preserved by the hand and favor of God, even when they shall be stripped of all their helps, yea, even when God shall take away all those impediments, which would otherwise close up the way against his favor. The sum of the whole then is, — that the Church shall not otherwise be saved by God’s kindness than by being deprived of all her strength and defenses, and also by having her obstacles removed by God, even those which in a manner prevented his hand from being put forth to save his people. For the Prophet mentions here cities, then fortified places, he mentions horses and chariots. These, we know, are not in themselves to be condemned: but he means, that as the people foolishly placed confidence in earthly things, the salvation of God could not otherwise come to them than by stripping them of all vain and false confidence. This is one thing. Then, on the other hand, he mentions groves, he mentions carved images and statues, he mentions augurs and diviners: these were corruptions, which closed the door against the favor of God; for a people, given to idolatry, could not call upon God nor hope in him as the author of salvation. We now then perceive the Prophet’s design. It now remains for me to run over the words.

He says first, It shall be in that day, saith Jehovah, that I will cut off thine horses As a curious instance of ingenuity and extravagance in allegorizing, practiced by some of the Fathers, Jerome’s interpretation of this verse may be mentioned: the horses were lascivious lusts; the chariots, sins joined together in which the wicked, as it were, ride and triumph; the cities, such as that built by Cain, not like the heavenly Jerusalem; and the strongholds, were riches and the pomps of the world, the eloquence of orators and the tenterhooks of dialecticians! — Ed. Here the Prophet enumerates those things which could not in themselves be ascribed to any thing wrong: for as God has created horses for the use of men, so also he allows them to be for our service. Why then does the Prophet say, that the Church could not be delivered, except horses were taken away? It was owing to an accidental fault; for when men abound in forces, they instantly fix their hope on them. As then such an abuse of God’s gifts had prevailed among the people of Israel, it was necessary that horses should be taken away. God indeed could have humbled their minds or withdrawn their confidence from their horses and chariots: but it hence appears how deep are the roots of presumption in the hearts of men, that they cannot be otherwise torn up, than by having the things themselves cut off. To have horses and to have chariots is the bounty of God: for how can we have chariots and horses and other things, except through God’s kindness? And yet God cannot find a way by which he can do us good, except by taking away his former gifts. Here then Micah touches the hearts of the people much more sharply than before, when he says, that salvation cannot proceed from the Lord, except their horses were destroyed; as though he said, — “Ye see how great is your wickedness; God has hitherto dealt bountifully with you, since he has enriched you, and has also given you horses. Now as he sees that you abuse these gifts, he complains that all ways of access to you are closed up, as ye do not receive his kindness. Inasmuch as your horses and your chariots engross your attention, ye in a manner drive God far away from you. That he may therefore come to you, he will open a way for himself by removing all the obstacles and hindrances.”

We hence learn, that though all God’s benefits ought to raise us up to heaven, serving as kinds of vehicles, they are yet turned, through our wickedness, to another purpose, and are made intervening obstacles between us and God. Hereby then is our ingratitude proved; and hence it comes, that God, when he intends to make his salvation known to us is in a manner constrained to take away and remove from us his benefits. We now then understand what the Prophet had in view when he mentioned horses and chariots. For he does not threaten here, as some think, that the people would be merely deprived of all God’s gifts that they might see in their destitution and want only signs of a curse; by no means, but it is rather a promise, that is, that God will turn aside all impediments by which he was for a time prevented from bringing help to his people. This doctrine ought at the same time to avail for bringing no ordinary comfort. It is hard and bitter to the flesh to be brought down. Hence the people of Israel were little able at first to bear their lot with submission, when they saw themselves stripped of God’s benefits: but the Prophet sets before them a compensations which was capable of soothing all their grief, — “This,” he says, “shall be for your chief good — that God will deprive you of horses and chariots; for the way which your horses and chariots now occupy shall be cleared. While ye are replenished with abundant forces, ye drive away God far from you, and there is no way open for him. He will therefore prepare a way for himself; and this will be the case when your land shall be made naked, when nothing will intervene to prevent him from coming to you.”

He afterwards subjoins, I will cut off the cities of thy land, and I will destroy all thy fortresses This verse is to be taken in the same sense. That the people dwelt in fortified cities, and had defenses and fortified places, was not of itself displeasing to God. But as the people habituated themselves to a false confidence, and as it were hardened themselves in it, so that this evil could not be remedied without taking away those things to which it is attached, the Prophet says here, I will cut off the cities of your land, and then, I will cut off your defenses and fortified places. Is it that they may be plundered with impunity by their enemies? By no means, but that the favor of God may be made glorious in their deliverance. For they could not ascribe it to their cities that they kept off enemies, but were constrained to acknowledge the hand of God, and to confess him to have been their only deliverer; for they were exposed to enemies, and there was no aid for them in the land. God then will thus render more evident his favor, when their cities and fortified places shall be cut off. We hence learn that the faithful at this day have no cause to murmur if they are without great riches, and if they are not formidable for the multitude of their horses, nor for the number and strength of their men. Why so? Because it is the Lord’s will that we should be like sheep, that we might depend wholly on his power, and know that we cannot be otherwise safe than under his protection. This reason then ought to comfort us, that it may not be grievous to us, when we find that we are in the midst of wolves, and that we have no equal strength to contend with them; for even this destitution hardly extorts from us a real confession that our safety is in the hand of God. We are always proud. How would it be, were the Church at this day in a flourishing state and all enemies subdued, were there no danger, no fear? Surely earth and heaven could not bear the foolish self-confidence of men. There is therefore no wonder that God thus holds us in, and that while he supports us by his grace, he deprives us of all earthly helps and aids, that we may learn that he alone is the author of our salvation.

This truth ought to be carefully contemplated by us. Whenever we see that the Church of God, though not possessing any great power, is yet diminished daily, yea, and becomes, so to speak, like a naked land, without any defenses, it so happens, in order that the protection of God may be alone sufficient for us, and that he may wholly tear away from our hearts all haughtiness and pride, and dissipate all those vain confidences by which we not only obscure the glory of God, but, as far as we can, entirely cover it over. In short, as there is nothing better for us than to be preserved by the hand of God, we ought to bear patiently the removal of all those impediments which close up the way against God, and, in a manner, keep off his hand from us, when he is ready to extend it for the purpose of delivering us. For when our minds are inflated with foolish self-confidence, we neglect God; and thus a wall intervenes, which prevents him to help us. Who would not wish, seeing himself in extreme danger and help not far distant, that an intercepting wall should immediately fall down? Thus God is near at hand, as he has promised; but there are many walls and many obstacles, from the ruin of which, if we would be safe, we must desire and seek, that God may find an open and free way, in order that he may be able to afford us aid.

The Prophet comes now to the second kind of impediments. We have already said that some things become impediments, as it were, accidentally, when, through our wickedness and misapplication, we turn God’s benefits to an end contrary to what he has designed. If, for instance, horses and chariots are given us, to possess them is not in itself an evil, but becomes so through our blindness, that is, when we, blinded by earthly possessions, think ourselves safe, and thus neglect God. But there are other impediments, which are, in their nature, and in themselves, vicious. To these the Prophet now leads us.

I will cut off, he says, the sorcerers, כשפים, cashephim From כשף. “In Arabic,” says Parkhurst, “the verb signifies to discover, disclose, reveal, and is always in the Hebrew Bible applied to some species of conjuring.” The Septuagint render the word here φαρμακα, drugs or charms. They were enchanters or sorcerers, who applied drugs to magical purposes. See 2 Chronicles 33:6. — Ed. Some render the word jugglers, and others, augurs or diviners. We cannot know of a certainty what kind of superstition it was, nor the other which immediately follows: The word here is מעוננים, from ענן, a cloud. Parkhurst renders it cloudmongers, who looked upwards to the clouds either on the flight of birds, or on the stars, or on meteors, and thereby pretended to foretell future things. Αποφθεγγομενους — oraclers — Sept. Theodoret renders it μαντεις — soothsayers; and Cyril ψευδομαντεις — false prophets. Some derive it from ענה, to answer; and others from עין, the eye; and hence, eyers or observers, either of times, or dreams, or of stars, or of birds. — Ed. for the Prophet mentions here two words which mean nearly the same thing. There is no doubt but that some, in that age, were called augurs or diviners, and others called jugglers or astrologers who are now called fortune-tellers. But on this subject there is no necessity of much labor; for the Prophet simply shows here that the people could not be preserved by Gods unless they were cleansed from these defilements. These superstitions, we know, were forbidden and condemned by God’s Law: but the Law was not able to restrain the wickedness of that people; for they continually turned aside to these evils. God then here shows, that until they had purged the Church, it could not continue safe. Now, in these words, the Prophet reminds the Jews, and also the Israelites, for their benefit, that it was, and had been, through their own fault, that they labored under constant miseries and were not helped by the hand of God. — How so? Because there was no room, as God shows here, for the exercise of his favor; for they were full of auguries and divinations, and of other diabolical arts. “How,” he says, “can I help you, for I have no agreement with Satan? As you are wholly given to wicked superstitions, my favor is rejected by you.” “Many of them depended much upon the conduct and advice of their conjurors, diviners, and fortune-tellers, and these God will cut off, not only as weak things, and insufficient to relieve them, but as wicked things, and sufficient to ruin them.” — Henry.

One thing is, that the Prophet intended to humble the people, so that every one might know that it had been through their fault, that God had not brought them help as they wished: but there is another thing, — God promises a cleansing, which would open a way for his favor, — I will take away, he says, all the diviners Let us then know, that it ought to be deemed the greatest benefit when God takes away from us our superstitions and other vices. For since a diminution, however hard and grievous it may be at first, is useful to us, as we see, when we willfully and openly drive away God from us; is it not a singular favor in God when he suffers us not to be thus separated from him, but prepares a way for himself to be connected with us, and has ever his hand extended to bring us help? Thus much as to these two kinds of impediments.

He now adds, I will cut off thy graven images and thy statues from the midst of thee; and thou shalt not hereafter bend down before the works of thine hands This verse is plain and contains nothing new: for the Prophet teaches that God cannot become propitious to his Church, to keep and make her safe, until he purges her from her filth, even from idolatry and other vices, by which the worship of God was corrupted, or even entirely subverted. I will, therefore, cut off thy graven images and statues מצבות, rather pillars or columns than statues: τας στηλας in the Sept. The pillar of stone which Jacob set up is called by this name, Genesis 28:18. They were commemorative pillars at which the Canaanites, and afterwards the Jews, offered idolatrous worship. There was a pillar of this kind in the house of Baal, 2 Kings 10:26, 27. They were not altars, though altars might have been reared by them, for both are mentioned together in Deuteronomy 12:3. The word is derived from יצב, to set, to fix firmly. The noun is rendered by Parkhurst, a standing pillar. — Ed. from the midst of thee We see that God anticipates us by his gratuitous goodness, not only by forgiving us, but also by calling us back, when wandering, into the right way. Since then we have deviated from the right way, and God thus withdraws his hand that it might appear that he has cast us away it is certain that we ought not only to pray him to have mercy on us, but also to ascribe to him a higher favor, inasmuch as he takes away the very impediments which separate us from him, and suffer him not to come nigh us. We hence see that God is not only inclined to pardon when men repent, but that it is his peculiar office to remove the obstacles.

This ought to be carefully noticed, that we may know that our salvation, from the first beginning, proceeds from the mere favor of God, — and that we may also learn, that all those things, of which the Papists vainly talk respecting preparations, are mere figments.

He then adds, thou shalt not bend hereafter before the work of thine hands. God expresses here the cause why he so much abominates idols, even because he sees that his honor is transferred to them: this is one thing. He further arraigns the Jews as guilty, while he makes evident their defection: for surely nothing could have been more shameful, than to take away from God his honor and worship, and to transfer them to dead things; and he says here by way of reproach, that they were the work of their hands. What can be more insane, than for men to ascribe divinity to their own inventions, or to believe that it is in the power of men to make a god from wood or stone? This is surely monstrous in the extreme. Then the Prophet by this form of speaking aggravates the sin of the people of Israel, that is, when he says that they bowed the head before the work of their oven hands.

He afterwards subjoins, I will take away thy groves. The groves, we know, formed a part of their idolatry: they are therefore mentioned here as an addition by the Prophet. For he speaks not simply of trees, but refers to the wicked practices of the people: for wherever there were high and lofty trees, they thought that something divine was hid under their shade; hence their superstition. When therefore the Prophet mentions groves, it must be understood of vicious and false modes of worship; for they thought that those places acquired a sort of sanctity from the trees; as they also thought that they were nearer to God when they were on a hill. We hence see that this verse is to be connected with the last; as though the Prophet had said, that the Church could not be in safety and recover her pristine vigor, without being well cleansed from all the filth of idolatry. For we indeed know that some pious kings when they took away idols did not cut down the groves; and this exception to their praise is added, that they worshipped God, but that the high places were suffered to stand. We see that the Holy Spirit does not fully commend those kings who did not destroy the groves. — Why? Because they were the materials of corruption. And further, had the Jews been really penitent, they would have exterminated those groves by which they had so shamefully abused and profaned the worship of God. The sum of the whole then is, that when God shall have well cleansed his Church and wiped away all its stains, he will then become the unfailing preserver of its safety. Scott, speaking of the latter part of this chapter, says, “The reformation of the Jews after their return from Babylon might be alluded to; but the purification of the Christian Church from all antichristian corruptions of faith and worship, and all idolatry and superstition, seems more immediately to be predicted.” — Ed.

He afterwards subjoins, And I will destroy thy enemies עריך, orik, may be rendered, enemies, and many so render it: but others translate it, cities; and the word, cities, would be the most suitable, were it not that the Prophet had previously mentioned cities. I do not therefore see that it would be proper to render it here by this term. The word עריך, orik, then, ought doubtless to be rendered, thy enemies. Let us inquire why the prophet says, that the enemies of the Church were to be destroyed. This sentence ought to be thus explained, (I leave the former ones, and take only this the last,) And I will demolish thy groves from the midst of thee, that I may destroy thine enemies: Newcome renders the word עריך, thine enemies, and not, thy cities, though he connects the verse differently, — more with the last than with the former portion of this, —

I will also destroy thine enemies:

15. And I will execute vengeance, in anger and in fury, Upon the nations which have not hearkened unto me. the copulative is then to be considered as a final particle; and this meaning is the most suitable; as though the Prophet had said, as I have already often stated, that the door was closed against God, so that he could bring no aid to his Church, and deliver it from enemies, as long as it held to false confidence, and was attached to the filth of idolatry, which was still worse. “That I may then destroy thine enemies, it is necessary first that every thing in thee that prevents or hinders my favor should be taken away and removed.”

At last he adds, And I will execute vengeance in wrath and in fury He goes on with what I have just said of enemies; “I will then execute vengeance in wrath and in fury on the nations”. Here God mentions his wrath and his fury, that the faithful might feel greater confidence, that though now their enemies poured forth grievous threatening, yet this could not prevent God from aiding his people. — How so? Because if we compare the wrath and fury of God with all the terrors of men, doubtless the threats of men would appear as nothing but smoke. We now perceive the Prophet’s meaning in these words. And he says in the last place, I will execute vengeance on the nations who have not heard. Almost all interpreters join the relative, אשר, asher with the preceding word, גוים, guim, — I will then take vengeance on the nations who have not heard, that is, who have been rebellious against God: not to hear, as they explain, is obstinately to despise the power of God, and not to be moved by his promises or by his threatenings. But a fitter sense may perhaps be elicited, if we refer אשר, asher, to vengeance, — I will then execute vengeance on the nations which they have not heard, that is, I will take vengeance on all the nations in a manner unheard of and incredible: and by nations, he understands indiscriminately all the enemies of the Church, as we have elsewhere seen.

Prayer.

Grant, Almighty God, that since thou so kindly invites us to thy self, and promises that thy aid should never be wanting to us, provided we do not close the door against thee, — O grant, that though many earthly benefits may be granted to us, we may not yet trust in them and depart from thee, but, on the contrary, recomb on thy grace only: and then should it happen to us to be deprived of all helps, that our minds may be awakened, and that we may thus learn to hasten to thee, may nothing impede our course, that we may not, with the greatest haste and ardent desire, long to deliver up and devote ourselves wholly to thee, that we may be made safe under the care and protection of thy only-begotten Son, whom thou hast appointed to be the guardian of our safety. Amen.

Chapter 6

Lecture Ninety-third

Micah 6:1-2

1. Hear ye now what the Lord saith; Arise, contend thou before the mountains, and let the hills hear thy voice.

1. Audite nunc (vel, quaeso) quod dicit Jehova, — Surge, litiga coram montibus, et colles audiant vocem tuam:

2. Hear ye, O mountains, the Lord’s controversy, and ye strong foundations of the earth: for the Lord hath a controversy with his people, and he will plead with Israel.

2. Audite montes disceptationem Jehovae, et fortia undamenta terrae: quia disceptatio Jehovae cum populo suo, et cum Israele contendet.

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).

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.

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.

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).

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.

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.

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.

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.

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).

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).

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).

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

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

standing images--statues.

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

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

O daughter of troops - The Chaldeans, whose armies were composed of troops from various nations.

He (Nebuchadnezzar) hath laid siege against us; (Jerusalem ); they shall smite the judge of Israel (Zedekiah) with a rod upon the cheek - They shall offer him the greatest indignity. They slew his sons before his face; and then put out his eyes, loaded him with chains, and carried him captive to Babylon.

But thou, Beth-lehem Ephratah - I have considered this subject in great detail in the notes on Mat 2:6, to which the reader will be pleased to refer. This verse should begin this chapter; the first verse belongs to the preceding chapter.

Bethlehem Ephratah, to distinguish it from another Beth-lehem, which was in the tribe of Zebulun, Jos 19:15.

Thousands of Judah - The tribes were divided into small portions called thousands; as in our country certain divisions of counties are called hundreds.

Whose goings forth have been from of old - In every age, from the foundation of the world, there has been some manifestation of the Messiah. He was the hope, as he was the salvation, of the world, from the promise to Adam in paradise, to his manifestation in the flesh four thousand years after.

From everlasting - מימי עולם miyemey olam, "From the days of all time;" from time as it came out of eternity. That is, there was no time in which he has not been going forth-coming in various ways to save men. And he that came forth the moment that time had its birth, was before that time in which he began to come forth to save the souls that he had created. He was before all things. As he is the Creator of all things, so he is the Eternal, and no part of what was created. All being but God has been created. Whatever has not been created is God. But Jesus is the Creator of all things; therefore he is God; for he cannot be a part of his own work.

Therefore wilt he give them up - Jesus Christ shall give up the disobedient and rebellious Jews into the hands of all the nations of the earth, till she who travaileth hath brought forth; that is, till the Christian Church, represented Rev 12:1, under the notion of a woman in travail, shall have had the fullness of the Gentiles brought in. Then the remnant of his brethren shall return; the Jews also shall be converted unto the Lord; and thus all Israel shall be saved according to Rom 11:26.

Unto the children of Israel - Taking in both families, that of Judah and that of Israel. The remnant of the ten tribes, wherever they are, shall be brought in under Christ; and though now lost among the nations of the earth, they will then not only be brought in among the fullness of the Gentiles, but most probably be distinguished as Jews.

On this verse Abp. Newcome says, "The sense is, God will not fully vindicate and exalt his people, till the virgin mother shall have brought forth her Son; and till Judah and Israel, and all the true sons of Abraham among their brethren the Gentiles, be converted to Christianity.

He shall stand and feed - The Messiah shall remain with his followers, supporting and governing them in the strength and majesty of the Lord, with all the miraculous interferences of his power, and all the glories of his grace.

And they shall abide - After this the Jews shall no more go astray, but shall remain one people with the Gentiles, under the one Shepherd and Bishop of all souls.

Newcome translates, "They shall be converted" for instead of וישבו veyashebu, he reads וישובו veyashubu, which gives him the translation above. This is the reading of three MSS. of Kennicott's and De Rossi's, with the Syriac, Chaldee, and Vulgate.

For now shall he be great - The Messiah shall be great, as bringing salvation to the ends of the earth. All nations shall receive his religion, and he shall be universal King.

And this man shall be the peace - This clause should be joined to the preceding verse, as it finishes the prophecy concerning our blessed Lord, who is the Author and Prince of Israel; and shall finally give peace to all nations, by bringing them under his yoke.

When the Assyrian shall come - This is a new prophecy, and relates to the subversion of the Assyrian empire.

Then shall we raise against him seven shepherds - Supposed to mean the seven Maccabees, Mattathias, and his five sons, and Hyrcanus, the son of Simon.

Eight principal men - Eight princes, the Asmonean race; beginning with Aristobulus, and ending with Herod, who was married to Mariamne. - Sharpe. Perhaps seven and eight are a definite for an indefinite number, as Ecc 11:2; Job 5:19. The prophet means the chiefs of the Medes and Babylonians, the prefects of different provinces who took Nineveh, whose number may have been what is here specified. - Newcome.

Calmet considers this as referring to the invasion of Judea by Cambyses, when the Lord raised up against him the seven magi. He of them who passed for king of the Persians was the Smerdis of Herodotus, the Oropastes of Trogus, and the Artaxerxes of Ezra. These magi were put to death by seven Persian chiefs; who, having delivered the empire from them, set one of themselves, Darius, the son of Hystaspes, upon the throne.

The land of Nimrod - Assyria, and Nineveh its capital; and Babylon, which was also built by Nimrod, who was its first king, Gen 10:11, Gen 10:12, in the margin.

In the entrances thereof - At its posts or watergates; for it was by rendering themselves masters of the Euphrates that the Medes and Persians took the city, according to the prediction of Jeremiah, Jer 51:32, Jer 51:36. Calmet thinks that this refers to the deliverance of the land from Cambyses by his death, and the insurrection of the eight princes mentioned above, who made themselves masters of the whole Babylonian empire, etc. Perhaps it is best to refer it to the invasion of Judea by Nebuchadnezzar; and the final destruction of the Babylonish empire by Cyrus, who took Babylon, slew Belshazzar, and possessed himself of the kingdom.

The remnant of Jacob - From the reign of Darius Hystaspes (Ahasuerus, husband of Esther) the Jews were greatly favored. Those who continued in Persia and Chaldea were greatly honored under the protection of Mordecai and Esther. - Calmet. But others consider this as applying to the Maccabees.

As a dew from the Lord - Even during their captivity many of the Jews were the means of spreading the knowledge of the one true God; see Dan 2:47; Dan 3:29; Dan 4:34; Dan 6:26. This may be the dew from the Lord mentioned here. When the Messiah appeared, the Gospel was preached by them; and it shall again be propagated by their future glorious restoration, Rom 11:12, Rom 11:25.

The grass, that tarrieth not for man - Which grass springs up without the attention and culture of man; לאיש leish, even the best and most skillful of men.

Nor waiteth for the sons of men - לבני אדם libney adam, for the sons of Adam, the first transgressor. The dew and the showers descend on the earth and water it, in order to render it fruitful; and the grass springs up independently either of the worth or wickedness of man. All comes through God's bounty, who causes his sun to shine on the just and the unjust, and his rain to descend on the evil and the good.

As a lion - In this and the following verse the victories of the Maccabees are supposed to be foretold.

All thine enemies shall be cut off - The Assyrians, who had destroyed Israel; and the Babylonians, who had ruined Judah.

I will cut off thy horses - Thou shalt have no need of cavalry in thine armies; God will fight for you.

I will - throw down all thy strongholds - Thou shalt have no need of fortified cities; I will be thy defense.

I will cut off witchcrafts - Thou shalt seek help only in Jehovah thy God. They have had neither soothsayers, images, groves, nor high places, from the captivity to the present day.

Thy graven images also will I cut off - Thou shalt be no more an idolatrous people.

I will execute vengeance - upon the heathen - And he did so; for the empires of the Assyrians, Chaldeans, and others, the sworn enemies of the Jews, have long since been utterly destroyed.

Now gather thyself - Since this must be done, do it quickly. O daughter of troops - Nineveh or Babylon. He - Sennacherib, or Nebuchadnezzar. They - The proud, oppressive enemy. The judge - The king. Of Israel - Not the ten tribes, though they are actually called by this name, but the two tribes that adhered to David's family. A rod - This is a proverbial speech, expressing the most contemptuous usage.

Bethlehem - Bethlehem of Judah was called Ephratah, from the fruitfulness of the land where it stood: the word whence it is derived importing fruitfulness. Art thou little - If thou art the least in other respects in this thou art honoured above them all. Ruler - King and sovereign. In Israel - Amidst the Israel of God. Going forth - Whose generation, as he is the Son of God, equal with his father, is eternal.

This man - The Messiah. The peace - Which is promised to the people of God; all their deliverances are not only for his sake, but effected by his power. Shall tread in our palaces - Which Sennacherib did in all the cities of Judah, except Jerusalem. We - Hezekiah, and with him the prophets and people, shall prevail with God to send deliverance. Seven shepherds - A certain number put for an uncertain.

They - The seven shepherds, and eight principal men, those great instruments of God's revenge, and his church's deliverance. Waste the land - So did Merodach Baladan, king of Babylon. The land of Nimrod - The same with the land of Assyria. The entrance - The fortified frontiers. In this manner shall he, the Messiah, deliver the Jews, his people. The Assyrian - The type of all other enemies, to the people of God.

As a dew - This remnant wherever they are, shall multiply as the dew that refreshes the grass, so where this remnant is, it shall be a blessing to those about them, that use them friendly. As the showers - God shall bless them by his immediate hand, as he alone, without the help of man, gives dew and showers. As this was fulfilled in the type, before the gospel was preached to all nations, so it hath been, now is, and ever shall be fulfilled in ages to come. God's remnant shall be a blessing to the places they live in.

As a lion - For strength and courage, which the beasts of the forest dare not oppose, and cannot resist.

Thine hand - Thou people of God.

I will cut off - Not in judgment, but in mercy, for there shall be no need of them, nor shall the church of God any more rely on them. Thy chariots - Chariots prepared for war.

The cities - Cut off the occasion of fortifying their cities, thou shalt need no other defence than what I am to thee.

I will cut off - God will in mercy to his people take away these occasions of sin.

Graven images - This was verified among the Jews, who to this day hate images for divine uses, and learnt this in their captivity.

Thy groves - The groves which they abused by idolatrous worship.

Have not heard - In an unprecedented manner. Christ will give his Son either the hearts or necks of his enemies, and make them either his friends or his footstool.

1 NOw gather thy self in troops , O daughter of troops : he hath laid siege against us : they shall smite the judge of Israel with a rod upon the cheek .

This verse is, say some, a sharp sarcasm against Israels Enemies. Others will have them to be a repetition of the evils, and a description how far those evils should prevail, that were ere long to come upon Iudah and Ierusalem, by either Sennacherib and his Assyrians, or by Nebuchadnezzar and his Babylonians, to whom Gods people seem thus to speak, we have heard what we must suffer for a time, and how we shall be delivered, and triumph at last, and since that is the order, first afflictions, afterwards Salvation, delay not O thou Enemy, but now.

Summon in thy Forces, appoint thy rendezvous, bring thy spoiling wasting Troops, thy merciless and bloody Troops, and form thy Army, O Assyrian, of whom much like this doth Isaiah Prophesie, Isa. 8.6, 7, 8, 9, 10, 11. And this passage of Micah may also farther refer to the Babylonian Army under Nebuchadnezzar, under the violence of both which they were to suffer, and from both which the Jews should have a glorious deliverance ere long.

O Nineveh daughter of Troops, from her first founder she was a Csty full of Troops that spoiled, cut off, and destroyed, and had been more then ordinarily, so under Pul, Tiglath-Pilneser, Salmaneser, and Sennacherib for ninety five years together in the successive reigns of these four Monarchs. Babylon also in her time was as troublesome to Iudah and must be this daughter of Troops also.

That is the Enemy, either Assyrian which had taken all but Ierusalem and did invest Ierusalem too. Or Babylonian which afterward besieged and took Ierusalem, sackt the City, burnt the Temple, and captivated the People.

Hath in prophetick stile, certainly will lay siege against the inhabitants of Ierusalem the onely people of God at that time; both King, Judges, and Citizens were all enclosed in the Siege.

The proud, successful and oppressive Enemy.

The King, supream Judge.

Not the Ten Tribes though they are usually called by this name, but the two Tribes that adhered to Davids Family.

This is a proverbial speech expressing a very contemptuous usage of the person spoken of, and 'twas fulfilled partly when Senacheribs General Rabshekab did so villifie good H[illegible: 1 letter]zekiah, and not content herewith villified the God of Israel also as 2 Kings 18.19. &c. and Isa. 37.23. It was more fully and literally accomplisht when Zedekiah, his children, his counsellors, and his Officers of State were most barbarously used by the insulting Babylonians, 2 Kings 25.6, 7. 2 Chron. 36.13.17, 18, &c. and Ier. 52.6. &c. since all this must be done against us, make haste O thou proud Enemy, and do it for 'twill end in our deliverance and thy ruine.

2 But thou Beth-lehem Ephratah , though thou be little among the thousands of Judah , yet out of thee shall he come forth unto me , that is to be ruler in Israel : whose goings forth have been from of old, from everlasting.

And Heb.

Not in the Tribe of Zebulun, Iosh. 19.15. but in the Tribe of Judah, stiled therefore Beth-lehem of Judah, Mat. 2.1, 6.

So called say some from Calebs Wife, but that's not probable, for it had the name long before Calebs. Wife was thought of, as appears, Gen. 35.19. It is more likely to be called Ephratah from the richness and fruitfulness of the Land where it was scituate, the Heb. word whence this is derived importing fruitfulness, whence also 'twas called Beth-lehem, the house of Bread.

Some read this as an interrogation, art thou little? which ought to be resolved by a negative, thou art not little, and so reconcile Matth. 2.6. to this of the Prophet. Some do read it in the Neuter Gender, It is a little thing for thee to be among the thousands, to have a Captain, or Ruler of a Thousand in Judah, it is much greater honour which shall be put upon thee, out of thee shall come he that is to be chief Ruler and Head of all the people of God, the Messiah, much like phrase is that 2 Kings 20.10. and Isa. 49.6. there is an exposition of the word Tsair in the Text, as denoting the contrary to our usual notion of it, so Jer. 48.4. the Chald. Paraphr. explains it by Sultans or Princes, but I question whether one instance from the Scriptures can be given in which Tsair signifies great, notable or chief, our Translators have better rendred it with supplying the adversative Though! and make the sense plain and easie as for Beth-lehem Ephratah she is so little that she is scarce to be ranged among the Cities of Judah which go out by a thousand, or are led out by one that is Head, Prefect or Captain of a thousand.

This was the Royal Tribe from which the Messiah was to rise, this (as other Tribes) was divided into thousands, and a Head appointed to each thousand, and of these the thousand, or in our language, the Regiment of Beth-lehem was one of the least to the eye.

Out of the Tribe of Judah, and out of the City Beth-lehem shall he come i. e. be born.

For to do that great work God hath designed to do by the Messiah.

King and Soveraign.

Amidst the Israel of God, the whole Israel as well that after the Faith, as that after the Flesh. Christ the Lord in the midst of them, chap. 4.7.

Whose generation as he is the Son of God equal with his Father is eternal, this asserts the Eternity of his Divine Nature.

Marginal references: Joh. 7.42.; Heb. the daye of eternity.

3 Therefore will he give them up , until the time that she that travelleth hath brought forth: then the remnant of his brethren shall return unto the children of Israel .

Or nevertheless as the particle will bear.

God the God of Israel.

To the Chaldeans to be wasted by them, and to be led into Captivity, and to be afflicted there for their sins committed in their own Land against God,

Until 70 years be expired, this the time appointed for the punishing the Jews.

The daughter of Zion compared here to a Woman in Travel.

i. e. The brethren of the Messiah, those of Judah and Benjamin who were carried Captive.

Being set free by Cyrus shall return to their own Land and be there established, and they shall return with Israel rather then to all this referring in the letter to their Redemption out of Babylon, (which was the effect of the Messiah's Power and Mercy towards them, as chap. 4. ver. 10. and chap. 5. ver. 2.) hath a farther reference to a more glorious Redemption, and to intervening afflictions which should fall upon the Iews from after their restitution, and resetling in Canaan, unto the coming of Messiah in the flesh, when born of the Virgin, and that of Isaiah 7.14. shall be fulfilled, when Messiah, Ben David shall set up his Kingdom, and deliver the whole Israel of God from their Captivity under Ignorance, Sin, and Hell, and shall bring in the Gentiles, that remnant of his Brethren, and unite them to the true Israel, and make them one Church to God.

Be delivered out of Captivity compared here to a Womans bringing forth, as chap. 4.9, 10.

4 ¶ And he shall stand and feed in the strength of the LORD , in the majesty of the name of the LORD his God and they shall abide : for now shall he be great unto the ends of the earth .

The Ruler born in Bethlehem, the Messiah, shall stand, sometimes this posture denoteth the ministry of a Servant, but here it speaks the readiness, chearfulness, firmness, and stability, of both the Ruler, his Government, and Kingdom.

As a Shepherd that does diligently watch over, guide, preserve, and feed his sheep, or as Rulers are called Shepherds, Christ is that good Shepherd, Iohn 10.14. and he is the righteous and holy Governour, and his Government shall have no end. Isa. 9.7.

In the assistance which God shall give him, for Christ man was carryed through this great work, redeeming, setting up, establishing his Church by the Power of the Father, who was with him, and upheld him, as was promised Isa. 61.1, 2, 3. All Power in Heaven and Earth was given to Christ our Mediator, who being Eternal God, of equal Power with his Father, doth in his own strength overcome all Enemies, removeth all difficulties, gathereth and governeth his Church, and will do so to the end of the World

Such visible, convincing tokens of a Divine Power and Glory working in him, and with those he sendeth to preach the Gospel, I mean, Apostles, and all managed to the Glory of God.

By Commission from the Lord, in whose Name Christ came, preacht, wrought Miracles, and instituted his Gospel Church.

i. e. God the Father.

His Sheep, his Subjects, his Redeemed Israel, his Church made up of Converted Iews, and Gentiles shall continue, the Gates of Hell shall not prevail against them.

The Church is so redeemed, and establisht, that Christ the Messiah might be glorifyed, God will give him a glorious name, therefore these things are disposed in this manner.

Either e're long, or in due time, at the set time.

Messiah.

Whose redeeming Grace shall be publisht to the ends of the Earth, and his Dominion, his Spiritual Kingdom shall be enlarged wide as the World it self. All here spoken in this verse is too great any waies to be applyed to Zirubbabel, as some Iews themselves confess.

Marginal references: Or, rule.

5 And this man shall be the peace, when the Assyrian shall come into our land : and when he shall tread in our Palaces , then shall we raise against him seven shepherds , and eight principal men .

So the Hebrew, and it may be read as the Neuter Gender, and be refer'd to time, or thing, or both, following in the Text, thus. At that time this thing shall be our peace, viz. when the Assyrian shall invade us, we shall raise by our Prayers sufficient strength against him, here exprest by seven Shepherds, &c. our version supplys the defect of the Substantive with Man,

i. e. the Messiah the Ruler, who stands and feeds in the strength of the Lord.

Which is promised to, and expected by the people of God, all their preservation, and deliverances are not only for the sake, but effected by the Power of the Messiah.

As Senacherib did within a few years after this Prophesie was delivered, and then by the Power and Authority of Messiah was Sennacherib and his Army defeated, and Iudea's peace was secured.

Which the Assyrian did in all the Cities of Iudah, except Ierusalem, against which he could do nothing, because God-Man the Messiah was with Hezekiah and Ierusalem, as foretold, Isa. 8.8, 9, 10. and chap. 37.32, 33, 34, 35.

Hezekiah, and with him the Prophets and People by prayer to God shall prevail with God to send deliverance, and salvation to them.

The number is certain, but put for an uncertain, and the quality of those raised is exprest by Shepherds in a decorum to the representation of the people of God by the Metaphor of sheep, or flock, of which Shepherds do particularly take care.

Here again a determinate number is put for an indeterminate, and for a sufficient number, that the effect may be sure. God will raise a sufficient number of deliverers for his people, this the import of this phrase as elsewhere six troubles and seven, Deutrinomy 32. verse 9. Iob. 5.19. Thus in the letter and historical reference I suppose the words do look to the wonderful deliverance of Hezekiah, and Ierusalem from the Assyrian, but I doubt not they have a mystical and spiritual reference, and contain a prediction of that peace Christ did make; and doth maintain for his Churches against all Enemies typified by the Assyrian. Beside this Exposition given, I must not pass over that note, viz. The word rendred Peace, signifieth also Recompence, and so might be rendred. This shall be the Recompence of the Assyrian by the seven Shepherds rendred for his invading and spoiling Iudea, and for attempting against Ierusalem.

This verse▪ as the former, is abstruse, and the particulars are not easily accommodated to times and things.

Marginal references: Heb. [illegible: 1 word] of [illegible: 1 word].

6 And they shall wast the land of Assyria with the sword , and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian when he cometh into our land, and when he treadeth in our borders .

The seven Shepherds, and eight principal men, i. [illegible: 1 letter]. those great, wise, and successful instruments of God's revenge, and of his Churches deliverance.

This passage seems to point to the Babylonians, who did invade, wast, and subdue the Assyrian Kingdom under the Conduct of Merodach Baladan, King of Babylon, called also Berodach, 2 King. 20.12. he sent the Congratulatory Embassy to Hez[illegible: 1 letter]kiah newly by miracle cured of his mortal Disease, and delivered from the Assyrian, Isa. 39.1, 2. This Merodach taking the opportunity of the weakness of the Assyrian Kingdom, partly by the great slaughter of Se[illegible: 1 letter]acheribs Army, and the Murther of that mighty daring Monarch, and partly by the civil Wars which ensued between the R[illegible: 1 letter]gicides and Esachaddon, took arms, and succeeded in the attempt, subduing the Assyrian Kingdom with force and bloodshed enough.

The same say some with the Land of Assyria, but others perhaps with better reason refer this to Babylon, and the Kingdom thereof, which by N[illegible: 1 letter]buchadn[illegible: 1 letter]zzars hand destroyed the Iews, Ierusalem, and Temple, and was afterwards destroyed by the Medes and Persians whom God raised to punish Baby[illegible: 1 letter]on, and release the Iews.

As we read it denoteth both the fortified Frontiers, the Garrisons which keep all the entrances of the Kingdom, it denoteth also their Cities, through the Gates of which was great entrance, or their Courts of Judicature which were kept in the Gates, both their military power should be reduced, and their Civil Power also by the prevailing Conquerour.

In this manner shall He, i. e. the Messiah deliver

the Iews his people,

both as Type of all other Enemies, and he an Enemy to the people of God.

See this explained, [illegible: 1 letter]er[illegible: 1 letter]e 5. let. u. I add that what is rendred when, might be rendred because, and note out the reason why the Lord Messiah doth so deal with Assyria first, and Babylon next.

Marginal references: Heb. [illegible: 1 span]; Or, [non-Latin text not transcribed] [illegible: 1 word]

7 And the remnant of Jacob shall be in the midst of many people , as a dew from the LORD , as the showers upon the grass , that tarryeth not for man, nor waiteth for the sons of men .

Both the remnant which surviveth the sacking, and burning of their City and Temple, and carried captive, live in a scattered condition; and the whole remnant, according to the Election of Grace, whether of Iacob after the Flesh, or after the Spirit.

Either among the several people under the Babylonish Dominion, which may well be called many, when 'tis said of Nebuchadnezzar, that God gave him all Nations and Kingdoms, Ier. 27.6, 7, 8. (or else amidst the Nations) their Neighbours after their return and reestablishment in their own Land. This remnant wherever they are,

either subsisting and multiplying as the dew, or else as the dew refresheth the grass, and is beneficial to it, so where this remnant is, it should be a Blessing to those about them, that use them friendly, so Hos. 14.5.

It shall be the peculiar work of God, as dew hath no other Father or Fountain, so the Blessings on Iacob, and the blessing by him on others shall be from the Lord; So God blesseth those that bless Abraham's Seed, Gen. 12.3. So Cyrus received his Blessings, and his Persians with him, Isa. 45.1.2▪ 3, 4.

The same thing in a different, but very apt expression, Nations kind to Iacob should for this spring and flourish, as the grass doth by the dew and showers.

It shall be the only work of God, he shall by his immediate hand bless such, as he alone, without the help of man, giveth dew and showres. As this was fulfilled in the Type, before the Gospel of the Kingdom was Preached to all Nations, so it hath been, now is, and ever shall be fulfilled in Ages to come. Gods remnant shall be a Blessing to the places they live in▪ and the persons they live with, as Iacob was to Laban, Gen. 30.27. and Ioseph was to Potipher, and to the keeper of the Prison.

8 ¶ And the remnant of Jacob shall be among the Gentiles, in the midst of many people , as a lyon amongst the beasts of the forrest, as a young lyon among the flocks of sheep , who if he go through, both treadeth down , and teareth in pieces , and none can deliver .

Vid. verse 7. let. i. Who are enemies, that do injure them.

For strength and courage, which the beasts of the Forrest dare not oppose, and cannot resist, so should this remnant, much like that Lev. 26.8.

A second allusion of the same import, but yet with some greater Emphasis, in the former comparison, the greater Cattle called Behemoth, in this Sheep much lesser and weaker Cattle are compared with the Lyon and young Lyon.

Overbeareth, and throws down by his strength and treads under foot with as much ease as a man would tread on worms, or tread down straw for the Dunghil.

To devour▪ satisfie his hunger, and repair his strength for a new assault on his prey.

That dares attempt a rescue, but the prey is left under the Lyons paw, to satisfie the hungry beast, so shall Israel be after their return out of Captivity, and while they keep the wayes of the Lord, so they were in Esther's time against such as would have destroyed them, so in the Maccabees time, when they subdued the Nations about them. But the Conquering power of the Word, the Rod of Christ's strength, doth greater wonders than the sword of the Maccabees ever did. It is the mighty conquering Power of the Gospel that is here shadowed forth to us.

Marginal references: [illegible: 1 word], goats.

9 Thine t hand shall be lift up upon thine adversaries , and all thine enemies shall be cut off .

Thy strength and power, for so does the Scripture usually express strength or might.

Shall be greatly exalted, and shall be wonderfully successful against Enemies▪ who in great multitudes did set upon the people of God; such were those who fought the Maccabees, and were defeated by them.

Who do obstinately hold on in the enmity of their natures, waies and doings.

Finally, certainly, eternally, and dreadfully perish. This hath a partial fulfilling now, but its full completion▪ will be when Christ will appear the judge of quick and dead, when all his Enemies shall be made his footstool, Psal. 110.1.

Messiah, or a people of God, nay both, for as much as whatever these can do, they do it, not in their own power, but in Christ's power.

10 And it shall come to pass in that day , saith the LORD , that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots .

When the threats against the Enemies, and the promises to the people of God, shall be made good.

This is added for assuring the performance of the things foretold.

Not in judgment, but in mercy, for there shall be no such need of them▪ nor shall the Church of God any more rely on them, so Hos. 14.3. We will not ride upon horses, though we have put confidence in them, we will do so no more.

Warlike Chariots prepared for War, as God alone is, so they will make him their only trust.

Marginal references: [illegible: 1 word]. 5.10.

11 And I will cut off the cities of thy land, and throw down all thy strong holds.

The Lord thy God, and thy Saviour.

Cut off the occasion of thy fortifying thy Cities as heretofore thou hast done, thou shalt dwell in unwalled Towns, and need no other defence than what I am to thee.

Demolish all thy Forts, and Watch-Towers, and Frontier-Guards: These here mentioned are means of defence against Enemies assaults in which I[illegible: 1 letter]ra[illegible: 1 letter]l had too much trusted, the others before-mentioned, ver. 10. are offensive preparations for annoying the Enemy; but in the day of that Peace here spoken of, there should be no Enemy should invade the people of God to put them on their defence, nor should they have any need to attempt upon their Enemies, and though these means are lawful to be used, yet shall it be the happiness of Gods people not to need them, for their God, their Lord is their Saviour in midst of them, and he will cut off Enemies round about them, so that vertually this is a promise to Israel, that his Adversaries should be destroyed, and so his fears disappear.

12 And I will cut off witchcrafts out of thine hand, and thou shalt have no more soothsayers .

In this verse the Lord foretels the downfal of all unlawful arts which had been in use, though forbidden by the Law of God, Lev. 20.27. though I[illegible: 2 letters]ael should have consulted with God alone, yet they did consult with Sorcerers. So did Manasseh and before him, 2 King. 17.17.

The very art shall be out of use, and none shall openly as formerly consult with them, or they make profession of foretelling events, or what a lucky day or hour to set upon an enterprise, or to curse, as Ba[illegible: 1 letter]aam would have done, an Enemy to make way for Victory, no more of these, the Oracles ceased when Christ was born; much to this purpose, Zech. 13.2. and Mal. 3.5. God will in mercy to his people take away these stumbling-blocks, these occasions of sin.

13 Thy graven images also will I cut off, and thy standing images l out of the midst of thee : and thou shalt no more worship the work of thine hands .

Which were for the matter of them made of Wood or Stone, smoothed, and fashioned to the Images, which the blind Idolater thought did well represent his God.

O Israel in the Type, and O Israel Antitype, this verified among the Iews, who to this day hate Images for Divine uses, and learnt this in their Captivity; and 'tis verifyed in the Church of Christ, which condemns all Religious use of Images.

'Twas once the great sin of the Iews, to Worship, and Rely on Idols, but when God shall by the Messiah redeem both his Israels, they shall no more sin thus, Hos. 14.3. for they shall know he is the only true God, and there is no Saviour beside him.

Statues erected in places chosen for the purpose, fixed that they move not, had this different name from their posture the matter still the same,

Marginal references: Or, statues.

14 And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities .

The Groves where some of them abused in down right Idolatrous Worship, others of them used superstitiously, thus beside the word; the other way, quite against the word; But after the return from Babylon, there was a great Reformation in this point, and after the appearing of the Messiah there hath been a greater Eradication of Idolatry.

Or thine Enemies, for the word here used indifferently, signifieth both, and they will either agree to this place. If Cities, they are those devoted to Idolatry, which Deut. 13.15. were to be destroyed, if you interpret it Enemies, 'tis either an argument to confirm them that they shall not need Horses and Chariots, or defenced Cities, or a farther blessing promised upon the reforming from Idolatry, this an effect or fruit of it, God will destroy their Enemies when they have destroyed these Idols which are his Enemies.

Marginal references: Or, [illegible: 1 letter]n[illegible: 1 letter]mies.

15 And I will execute vengeance r in anger and fury upon the heathen , such as they have not heard .

God speaks to our capacity, he will proceed, or act as the Heb. word signifieth, He is supream judge, to whom vengeance belongeth, and when he hath passed the sentence, and his instruments execute it, he takes it to himself; so when the Babylonians revenged the wrong by the Assyrian done to the Iews; and when Cyrus with his Persians and Medes avenged the injuries of Babylon, this prophesie was partly fulfilled, and in succeeding times it was farther fulfilled, and is now fulfilling, and so will be, until the final destruction of the wicked.

This spoken after the manner of man; it includes the greatness of Gods [illegible: 1 letter]ust displeasure, and the effects of it, which are resembled to what we do when furiously angry, act with utmost strength, and in the most terrible manner we can; so God will with as great severity and terrour as flesh and blood can bear proceed against these Heathens.

Literally the Nations under the Ass[illegible: 1 letter]rian Monarchy first, next the Nations under the Babylonish Kingdom in the full import of the words. All the Nations that are Enemies to the Lord, to his Christ, and to his peculiar people, who know not God, nor obey the Gospel.

With unparalleld terrour, and so they shall be made warning pieces to others.

Mic 5:1 (Hebrew_Bible_4:14). “Now wilt thou gather in troops, thou daughter of troops; they lay siege against us; with the staff they smite the judge of Israel upon the cheek.” With ‛attâh (now) the prophet’s address turns once more to the object introduced with ‛attâh in Mic 4:9. For we may see clearly enough from the omission of the cop. Vav, which could not be left out if it were intended to link on Mic 5:1 to Mic 4:11-13, that this ‛attâh points back to Mic 4:9, and is not attached to the ve‛attâh in Mic 4:11, for the purpose of introducing a fresh occurrence to follow the event mentioned in Mic 4:11-13. “The prophecy in Mic 4:11-13 explains the ground of that in Mic 4:9, Mic 4:10, and the one in Mic 5:1 sounds like a conclusion drawn from this explanation. The explanation in Mic 4:11-13 is enclosed on both sides by that which it explains. By returning in Mic 5:1 to the thoughts expressed in Mic 4:9, the prophet rounds off the strophe in 4:9-5:1” (Caspari). The words are addressed to the daughter Zion, who alone is addressed with every ‛attâh, and generally throughout the entire section. Bath-gegūd, daughter of the troop, might mean: thou nation accustomed or trained to form troops, thou warlike Zion. But this does not apply to what follows, in which a siege alone is mentioned. This turn is given to the expression, rather “for the purpose of suggesting the thought of a crowd of people pressing anxiously together, as distinguished from gedūd, an invading troop.” The verb hithgōdēd does not mean here to scratch one’s self or make incisions (Deu 14:1, etc.), but, as in Jer 5:7, to press or crowd together; and the thought is this: Now crowd together with fear in a troop, for he (sc., the enemy) sets, or prepares, a siege against us. In עלינוּ the prophet includes himself in the nation as being a member of it. He finds himself in spirit along with the people besieged Zion. The siege leads to conquest; for it is only in consequence of this that the judge of Israel can be smitten with the rod upon the cheek, i.e., be shamefully ill treated (compare 1Ki 22:24; Psa 3:8; Job 16:10). The judge of Israel, whether the king or the Israelitish judges comprehended in one, cannot be thought of as outside the city at the time when the city is besieged. Of all the different effects of the siege of the city the prophet singles out only this one, viz., the ill-treatment of the judge, because “nothing shows more clearly how much misery and shame Israel will have to endure for its present sins” (Caspari). “The judge of Israel” is the person holding the highest office in Israel. This might be the king, as in Amo 2:3 (cf. 1Sa 8:5-6, 1Sa 8:20), since the Israelitish king was the supreme judge in Israel, or the true possessor of the judicial authority and dignity. But the expression is hardly to be restricted to the king, still less is it meant in distinction from the king, as pointing back to the time when Israel had no king, and was only governed by judges; but the judge stands for the king here, on the one hand with reference to the threat in Mic 3:1, Mic 3:9, Mic 3:11, where the heads and princes of Israel are described as unjust and ungodly judges, and on the other hand as an antithesis to mōshēl in Mic 5:2. As the Messiah is not called king there, but mōshēl, ruler, as the possessor of supreme authority; so here the possessor of judicial authority is called shōphēt, to indicate the reproach which would fall upon the king and the leaders of the nation on account of their unrighteousness. The threat in this verse does not refer, however, to the Roman invasion. Such an idea can only be connected with the assumption already refuted, that Mic 4:11-13 point to the times of the Maccabees, and no valid argument can be adduced to support it. In the verse before us the prophet reverts to the oppression predicted in Mic 4:9 and Mic 4:10, so that the remarks already made in Mic 4:10 apply to the fulfilment of what is predicted here. The principal fulfilment occurred in the Chaldaean period; but the fulfilment was repeated in every succeeding siege of Jerusalem until the destruction of the city by the Romans. For, according to Mic 5:3, Israel will be given up to the power of the empire of the world until the coming of the Messiah; that is to say, not merely till His birth or public appearance, but till the nation shall accept the Messiah, who has appeared as its own Redeemer.

Mic 5:2 (Hebrew_Bible_5:1)

The previous announcement of the glory to which Zion is eventually to attain, is now completed by the announcement of the birth of the great Ruler, who through His government will lead Israel to this, the goal of its divine calling. Mic 5:2. “And thou, Bethlehem Ephratah, too small to be among the thousands of Judah, out of thee will He come forth to me who will be Ruler over Israel; and His goings forth are from the olden time, from the days of eternity.” The ואתּה, with which this new section of the proclamation of salvation opens, corresponds to the ואתּה in Mic 4:8. Its former government is to return to Zion (Mic 4:8), and out of little Bethlehem is the possessor of this government to proceed, viz., the Ruler of Israel, who has sprung from eternity. This thought is so attached to Mic 5:1, that the divine exaltation of the future Ruler of Israel is contrasted with the deepest degradation of the judge. The names Bethlehem Ephratah ('Ephrâth and 'Ephrâthâh, i.e., the fertile ones, or the fruit-fields, being the earlier name; by the side of which Bēth-lechem, bread-house, had arisen even in the patriarchal times: see Gen 35:19; Gen 48:7; Rth 4:11) are connected together to give greater solemnity to the address, and not to distinguish the Judaean Bethlehem from the one in Zebulun (Jos 19:15), since the following words, “among the thousands of Judah,” provide sufficiently for this. In the little town the inhabitants are addressed; and this explains the masculines אתּה, צעיר, and ממּך, as the prophet had them in his mind when describing the smallness of the little town, which is called κώμη in Joh 7:42. צעיר להיות, literally “small with regard to the being among the 'ălâphı̄m of Judah,” i.e., too small to have a place among them. Instead of the more exact מהיות, להיות is probably chosen, simply because of the following להיות.The omission of the article before צעיר, and the use of להיות instead of מהיות, do not warrant the alteration in the text which Hitzig proposes, viz., to strike out להיות as erroneous, and to separate the ה from אפרתה and connect it with צעיר = אפרת הצּעיר; for the assertion that צעיר, if used in apposition, must have the article, is just as unfounded as the still further remark, that “to say that Bethlehem was too small to be among the 'ălaphı̄m of Judah is incorrect and at variance with 1Sa 20:6, 1Sa 20:29,” since these passages by no means prove that Bethlehem formed an 'eleph by itself.'Alâphı̄m, thousands - an epithet used as early as Num 1:16; Num 10:4, to denote the families, mishpâchōth, i.e., larger sections into which the twelve tribes of Israel were divided (see the comm. on Num 1:16 and Exo 18:25) - does not stand for sârē 'ălâphı̄m, the princes of the families; since the thought is simply this, that Bethlehem is too small for its population to form an independent 'eleph. We must not infer from this, however, that it had not a thousand inhabitants, as Caspari does; since the families were called 'ălâphı̄m, not because the number of individuals in them numbered a thousand, but because the number of their families or heads of families was generally somewhere about a thousand (see my biblische Archäologie, §140). Notwithstanding this smallness, the Ruler over Israel is to come forth out of Bethlehem. יצא מן does not denote descent here, as in Gen 17:6 for example, so that Bethlehem would be regarded as the father of the Messiah, as Hofmann supposes, but is to be explained in accordance with Jer 30:21, “A Ruler will go forth out of the midst of it” (cf. Zec 10:4); and the thought is simply this, “Out of the population of the little Bethlehem there will proceed and arise.” לי (to me) refers to Jehovah, in whose name the prophet speaks, and expresses the thought that this coming forth is subservient to the plan of the Lord, or connected with the promotion of His kingdom, just as in the words of God to Samuel in 1Sa 16:1, “I have provided me a King among his sons,” to which Micah most probably alluded for the purpose of showing the typical relation of David to the Messiah. להיות מושׁל is really the subject to יצא, the infinitive להיות being used as a relative clause, like לכסּות in Hos 2:11, in the sense of “who is destined to be ruler.” But instead of simply saying יצא מושׁל ישׂראל, Micah gives the sentence the turn he does, for the purpose of bringing sharply out the contrast between the natural smallness of Bethlehem and the exalted dignity to which it would rise, through the fact that the Messiah would issue from it. בּישׂראל, not in, but over Israel, according to the general meaning of משׁל ב. The article is omitted before mōshēl, because the only thing of primary importance was to give prominence to the idea of ruling; and the more precise definition follows immediately afterwards in וּמוצאתיו וגו. The meaning of this clause of the verse depends upon our obtaining a correct view not only of מוצאות, but also of the references to time which follow. מוצאה, the fem. of מוצא, may denote the place, the time, the mode, or the act of going out. The last meaning, which Hengstenberg disputes, is placed beyond all doubt by Hos 6:3; 1Ki 10:28; Eze 12:4, and 2Sa 3:25. The first of these senses, in which מוצא occurs most frequently, and in which even the form מוצאות is used in the keri in 2Ki 10:27, which is the only other passage in which this form occurs, does not suit the predicate מימי עולם here, since the days of eternity cannot be called places of departure; nor is it required by the correlate ממּך, i.e., out of Bethlehem, because the idea which predominates in Bethlehem is that of the population, and not that of the town or locality; and in general, the antithesis between hemistich a and b does not lie in the idea of place, but in the insignificance of Bethlehem as a place of exit for Him whose beginnings are in the days of eternity. We take מוצאות in the sense of goings forth, exits, as the meaning “times of going forth” cannot be supported by a single passage. Both קדם and ימי עולם are used to denote hoary antiquity; for example in Mic 7:14 and Mic 7:20, where it is used of the patriarchal age. Even the two together are so used in Isa 51:9, where they are combined for the sake of emphasis. But both words are also used in Pro 8:22 and Pro 8:23 to denote the eternity preceding the creation of the world, because man, who lives in time, and is bound to time in his mode of thought, can only picture eternity to himself as time without end. Which of these two senses is the one predominating here, depends upon the precise meaning to be given to the whole verse.

It is now generally admitted that the Ruler proceeding from Bethlehem is the Messiah, since the idea that the words refer to Zerubbabel, which was cherished by certain Jews, according to the assertion of Chrysostom, Theodoret, and others, is too arbitrary to have met with any acceptance. Coming forth out of Bethlehem involves the idea of descent. Consequently we must not restrict מוצאתיו (His goings forth) to the appearance of the predicted future Ruler in the olden time, or to the revelations of the Messiah as the Angel of Jehovah even in the patriarchal age, but must so interpret it that it at least affirms His origin as well. Now the origin of the Angel of the Lord, who is equal to God, was not in the olden time in which He first of all appeared to the patriarchs, but before the creation of the world - in eternity. Consequently we must not restrict מקּדם מימי עולם (from of old, from the days of eternity) to the olden time, or exclude the idea of eternity in the stricter sense. Nevertheless Micah does not announce here the eternal proceeding of the Son from the Father, or of the Logos from God, the generatio filii aeterna, as the earlier orthodox commentators supposed. This is precluded by the plural מוצאתיו, which cannot be taken either as the plur. majestatis, or as denoting the abstract, or as an indefinite expression, but points to a repeated going out, and forces us to the assumption that the words affirm both the origin of the Messiah before all worlds and His appearances in the olden time, and do not merely express the thought, that “from an inconceivably remote and lengthened period the Ruler has gone forth, and has been engaged in coming, who will eventually issue from Bethlehem” (Hofmann, Schriftbeweis, ii. 1, p. 9).We must reject in the most unqualified manner the attempts that have been made by the Rabbins in a polemical interest, and by rationalistic commentators from a dread of miracles, to deprive the words of their deeper meaning, so as to avoid admitting that we have any supernatural prediction here, whether by paraphrasing “His goings forth” into “the going forth of His name” (we have this even in the Chaldee), or the eternal origin into an eternal predestination (Calv.), or by understanding the going forth out of Bethlehem as referring to His springing out of the family of David, which belonged to Bethlehem (Kimchi, Abarb., and all the later Rabbins and more modern Rationalists). According to this view, the olden time and the days of eternity would stand for the primeval family; and even if such a quid pro quo were generally admissible, the words would contain a very unmeaning thought, since David’s family was not older than any of the other families of Israel and Judah, whose origin also dated as far back as the patriarchal times, since the whole nation was descended from the twelve sons of Jacob, and thought them from Abraham. (See the more elaborate refutation of these views in Hengstenberg’s Christology, i. p. 486ff. translation, and Caspari’s Micha, p. 216ff.)

The announcement of the origin of this Ruler as being before all worlds unquestionably presupposes His divine nature; but this thought was not strange to the prophetic mind in Micah’s time, but is expressed without ambiguity by Isaiah, when he gives the Messiah the name of “the Mighty God” (Isa 9:5; see Delitzsch’s comm. in loc.). We must not seek, however, in this affirmation of the divine nature of the Messiah for the full knowledge of the Deity, as first revealed in the New Testament by the fact of the incarnation of God in Christ, and developed, for example, in the prologue to the Gospel of John. Nor can we refer the “goings forth” to the eternal proceeding of the Logos from God, as showing the inward relation of the Trinity within itself, because this word corresponds to the יצא of the first hemistich. As this expresses primarily and directly nothing more than His issuing from Bethlehem, and leaves His descent indefinite, מוצאתיו can only affirm the going forth from God at the creation of the world, and in the revelations of the olden and primeval times.

The future Ruler of Israel, whose goings forth reach back into eternity, is to spring from the insignificant Bethlehem, like His ancestor, king David. The descent of David from Bethlehem forms the substratum not only for the prophetic announcement of the fact that the Messiah would come forth out of this small town, but also for the divine appointment that Christ was born in Bethlehem, the city of David. He was thereby to be made known to the people from His very birth as the great promised descendant of David, who would take possession of the throne of His father David for ever. As the coming forth from Bethlehem implies birth in Bethlehem, so do we see from Mat 2:5-6, and Joh 7:42, that the old Jewish synagogue unanimously regarded this passage as containing a prophecy of the birth of the Messiah in Bethlehem. The correctness of this view is also confirmed by the account in Mat 2:1-11; for Matthew simply relates the arrival of the Magi from the East to worship the new-born King in accordance with the whole arrangement of his Gospel, because he saw in this even a fulfilment of Old Testament prophecies.In the quotation of this verse in Mat 2:6, the substance is given freely from memory: Καὶ σὺ Βεθλεέμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου, τὸν Ἰσραήλ The deviations from the original text may be accounted for from the endeavour to give the sense clearly, and bring out into more distinct prominence the allusion in the words to David. The γῆ Ἰούδα, in the place of the Ephrata of the original, has sprung from 1Sa 17:12, where Bethlehem is distinguished from the town of the same name in Zebulun in the account of the anointing of David as king, as it frequently is in the Old Testament, by the addition of the word Judah; and γῆ Ἰούδα, “land of Judah,” is attached loosely in apposition to the name Bethlehem, in the place of the more precise definition, “in the land of Judah.” The alteration of the expression, “too small to be among the thousands of Judah,” into οὐδαμῶς ἐλαχίστη, κ.τ.λ., does not constitute a discrepancy, but simply alters the thought with an allusion to the glorification which Bethlehem would receive through the fact of the Messiah’s springing from it. “Micah, looking at its outward condition, calls it little; but Matthew, looking at the nativity of Christ, by which this town had been most wondrously honoured and rendered illustrious, calls it very little indeed” (C. B. Mich.). The interpretation of באלפי (among the thousands) by ἐν τοῖς ἡγεμόσιν (among the princes) was very naturally suggested by the personification of Bethlehem, and still more by the thought of the ἡγούμενος about to follow; and it does not alter the idea, since the families ('ălâphı̄m) had their heads, who represented and led them. The last clause, ὅστις ποιμανεῖ, κ.τ.λ., is simply a paraphrase of בּישׂראל, probably taken from v. 3, and resting upon 2Sa 5:2, and pointing to the typical relation existing between the David born in Bethlehem and the second David, viz., the Messiah. The second hemistich of the verse is omitted, because it appeared superfluous so far as the immediate object of the quotation was concerned.

Mic 5:3-4 (Hebrew_Bible_5:2-3)“Therefore will He give them up until the time when a travailing woman hath brought forth, and the remnant of His brethren will return, together with the sons of Israel. Mic 5:4. And He will stand and feed in the strength of Jehovah, in the majesty of the name of Jehovah His God, and they will dwell, for now will He be great to the ends of the earth.” “Therefore” (lâkhēn): i.e., “because the great divine Ruler of Israel, from whom alone its redemption can proceed, will spring from the little Bethlehem, and therefore from the degraded family of David” (Caspari). This is the correct explanation; for the reason why Israel is to be given up to the power of the nations of the world, and not to be rescued earlier, does not lie in the appearance of the Messiah as such, but in His springing from little Bethlehem. The birth of the Messiah in Bethlehem, and not in Jerusalem the city of David, presupposes that the family of David, out of which it is to spring, will have lost the throne, and have fallen into poverty. This could only arise from the giving up of Israel into the power of its enemies. Micah had already stated clearly enough in what precedes, that this fate would fall upon the nation and the royal house of David, on account of its apostasy from the Lord; so that he could overlook this here, and give prominence to the other side alone, namely to the fact that, according to the counsel of God, the future Deliverer and Ruler of Israel would also resemble His royal ancestor David in the fact that He was not to spring from Zion the royal city built on high, but from the insignificant country town of Bethlehem, and that for this very reason Israel was to remain so long under the power of the nations of the world. The suffix attached to יתּנם points to ישׂראל in Mic 5:1; and נתן is applied, as in 1Ki 14:16, to the surrender of Israel into the power of its enemies as a punishment for its sins. This surrender is not the last of many oppressions, which are to take place in the period before the birth of the Messiah (the Roman oppression), but a calamity lasting from the present time, or the coming of the judgment threatened in ch. 3, until the time of the Messiah’s coming; and יתּנם points back not merely to Mic 5:1, but also to Mic 4:9-10. The travailing woman (yōlēdâh) is not the community of Israel (Theodoret, Calvin, Vitringa, and others), but the mother of the Messiah (Cyril, and most of the Christian expositors, including even Ewald and Hitzig). The supposition that the congregation is personified here, is precluded not only by the fact that in the very same sentence the sons of Israel are spoken of in the plural, but still more by the circumstance that in that case the bringing forth would be only a figurative representation of the joy following the pain, in which the obvious allusion in the words to the Messiah, which is required by the context, and especially by the suffix to אחיו, which refers to the Messiah, and presupposes that His birth is referred to in יולדה ילדה, would entirely fall away. But Micah had all the more ground for speaking of this, inasmuch as Isaiah had already predicted the birth of the Messiah (Isa 7:14). יולדה has no article, and the travailing woman is thereby left indefinite, because the thought, “till He is born,” or “till a mother shall bring Him forth,” upon which alone the whole turns, did not require any more precise definition.

In the second clause of the verse there commences the description of the blessing, which the birth of the Messiah will bring to Israel. The first blessing will be the return of those that remain of Israel to the Lord their God. אחיו, the brethren of the Ruler born at Bethlehem, are the Judaeans as the members of the Messiah’s own tribe; just as, in 2Sa 19:13, David calls the Judaeans his brethren, his flesh and bone, in contrast with the rest of the Israelites. יתר אחיו, the remnant of his brethren, are those who are rescued from the judgment that has fallen upon Judah; yether, as in Zep 2:9 and Zec 14:2, denoting the remnant, in distinction from those who have perished (= שׁארית, Mic 2:12; Mic 4:7, etc.). ישׁוּבוּן, to return, not from exile to Canaan, but to Jehovah, i.e., to be concerted. על־בּגי ישׂ, not “to the sons of Israel;” for although שׁוּב, construed with על, is met with in the sense of outward return (e.g., Pro 26:11) as well as in that of spiritual return to the Lord (2Ch 30:9), the former explanation would not give any suitable meaning here, not only because “the sons of Israel,” as distinguished from the brethren of the Messiah, could not possibly denote the true members of the nation of God, but also because the thought that the Judaeans are to return, or be converted, to the Israelites of the ten tribes, is altogether unheard of, and quite at variance with the idea which runs through all the prophetic Scriptures of the Old Testament, - namely, that after the division of the kingdom, Judah formed the kernel of the covenant nation, with which the rebellious Israelites were to be united once more. על signifies here together with, at the same time as (Hofmann, Caspari), as in Jer 3:18 with the verb ילכוּ, and in Exo 35:22 with בּוא; and “the sons of Israel” are the Israelites of the ten tribes, and, in this connection, those that are left of the ten tribes. There is no ground for the objection offered by Hengstenberg to this explanation, namely, that “it is absurd that the ten tribes should appear to be the principal persons redeemed;” for this is not implied in the words. The meaning “together with,” for על, is not derived from the primary meaning, thereupon, in addition to, insuper, as Ewald supposes (§217, i), nor from the idea of accompanying, as Ges. and Dietrich maintain. The persons introduced with על are never the principal objects, as the two passages quoted sufficiently prove. The women in Exo 35:22 (על הנּשׁים) are not the principal persons, taking precedence of the men; nor is the house of Israel placed above the house of Judah in Jer 3:18. The use of על in the sense of together with has been developed rather from the idea of protecting, shielding, as in Gen 32:12, slaying the mothers upon, i.e., together with, the children, the mothers being thought of as screening the children, as Hos 10:14 and other passages clearly show. Consequently the person screening the other is the principal person, and not the one covered or screened. And so here, the brethren of the Messiah, like the sons of Judah in Jer 3:18, which passages is generally so like the one before us that it might be regarded as an exposition of it, are those who first receive the blessing coming from the Messiah; and the sons of Israel are associated with them as those to whom this blessing only comes in fellowship with them. In Mic 5:3 there follows what the Messiah will do for Israel when it has returned to God. He will feed it (עמר simply belongs to the pictorial description, as in Isa 61:5) in the strength of Jehovah. The feeding, as a frequent figure for governing, reminds of David, whom the Lord had called from the flock to be the shepherd of His people (2Sa 5:2). This is done in the strength of Jehovah, with which He is invested, to defend His flock against wolves and robbers (see Joh 10:11-12).The word “feed” expresses what Christ is towards His people, the flock committed to His care. He does not rule over the church like a formidable tyrant, who oppresses his people by fear; but He is a shepherd, and leads His sheep with all the gentleness to be desired. And inasmuch as we are surrounded on all sides by enemies, the prophet adds, “He will feed in the strength,” etc.; i.e., as much power as there is in God, so much protection will there be in Christ, whenever it shall be necessary to defend the church, and guard it against its foes (Calvin).

This strength is not merely the divine authority with which earthly rulers are usually endowed (1Sa 2:10), but גּאון, i.e., the exaltation or majesty of the name of Jehovah, the majesty in which Jehovah manifests His deity on earth. The Messiah is El gibbōr (the Mighty God, Isa 9:5), and equipped with the spirit of might (rūăch gebhūrâh, Isa 11:2). “Of His God;” for Jehovah is the God of this Shepherd or Ruler, i.e., He manifests Himself as God to Him more than to any other; so that the majesty of Jehovah is revealed in what He does. In consequence of this feeding, they (the sons of Israel) sit (yâshâbhū), without being disturbed (cf. Mic 4:4; Lev 26:5-6; 2Sa 7:10), i.e., will live in perfect undisturbed peace under His pastoral care. For He (the Messiah) will now (עתּה, now, referring to the time when He feeds Israel, in contrast with the former oppression) be great (auctoritate et potentia valebit: Maurer) to the ends of the earth, i.e., His authority will extend over the whole earth. Compare the expression in Luk 1:32, οὗτος ἔσται μέγας, which has sprung from the passage before us, and the parallel in Mal 1:14.

Mic 5:5-6 (Hebrew_Bible_5:4-5)

Under His rule Israel will attain to perfect peace. Mic 5:5. “And He will be peace. When Asshur shall come into our land, and when he shall tread in our palaces, we set up against him seven shepherds and eight princes of men. Mic 5:6. And they feed the land of Asshur with the sword, and the land of Nimrod in his gates; and He rescues from Asshur when he comes into our land and enters into our border.” זה (this man), viz., He who feeds His people in the majesty of God, will be peace, i.e., not merely pacis auctor, but He who carries peace within Himself, and gives it to His people. Compare Eph 2:14, “He is our peace,” which points back to this passage. In this relation the Messiah is called the Prince of peace in Isa 9:5, as securing peace for Israel in a higher and more perfect sense than Solomon. But in what manner? This is explained more fully in what follows: viz., (1) by defending Israel against the attacks of the imperial power (Isa 9:5, Isa 9:6); (2) by exalting it into a power able to overcome the nations (Isa 9:7-9); and (3) by exterminating all the materials of war, and everything of an idolatrous nature, and so preventing the possibility of war (Isa 9:10-15). Asshur is a type of the nations of the world by which the people of the Lord are attacked, because in the time of the prophet this power was the imperial power by which Israel was endangered. Against this enemy Israel will set up seven, yea eight princes, who, under the chief command of the Messiah, i.e., as His subordinates, will drive it back, and press victoriously into its land. (On the combination of the numbers seven and eight, see the discussions at Amo 1:3.) Seven is mentioned as the number of the works proceeding from God, so that seven shepherds, i.e., princes, would be quite sufficient; and this number is surpassed by the eight, to express the thought that there might be even more than were required. נסיכי אדם, not anointed of men, but installed and invested, from nâsakh, to pour out, to form, to appoint; hence Jos 13:21, vassals, here the under-shepherds appointed by the Messiah as the upper-shepherd. The meaning “anointed,” which is derived from sūkh, neither suits Jos 13:21 nor Pro 8:23 (see Delitzsch on Psa 2:6). On the figurative expression “feed with the sword,” for rule, see Psa 2:9 and Rev 2:27; רעוּ from רעה, not from רעע. The land of Asshur is called the land of Nimrod, after the founder of the first empire (Gen 10:9.), to indicate the character of the imperial power with its hostility to the kingdom of God. בּפתחיה, in his gates, i.e., cities and fortresses; gates for cities, as in Isa 3:26; Isa 13:2, etc.: not at his gates = on his borders, where the Assyrians stream together for defence (Hitzig, Caspari, etc.). The borders of a land are never called gates; nor could a land be devastated or governed from the border, to say nothing of the fact that ב[תחיה corresponds to “in thy palaces” in Mic 5:4, and leads to the thought that Asshur is to be fully repaid for what it has done to the kingdom of God. The thought is rounded off with והצּיל מאשּׁוּר וגו, and so He saves from Asshur, etc., not merely by the fact that Asshur is driven back to his own border, and watched there, but by the fact that he is fed in his own territory with the sword. This victorious conflict with the imperial power must not be restricted to the spiritual victory of the kingdom of God over the kingdoms of the world, as Hengstenberg supposes, appealing to Mic 5:10., according to which the Lord will make His people outwardly defenceless before it becomes fully victorious in Christ (Hengstenberg). For the extermination of the instruments of war announced in Mic 5:10 refers not to the period of the exaltation of the people of God into the world-conquering power, but to the time of consummation, when the hostile powers shall be overcome. Before the people of God reach this goal, they have not only to carry on spiritual conflicts, but to fight for existence and recognition even with the force of arms. The prediction of this conflict and victory is not at variance with the announcement in Mic 4:2-3, that in the Messianic times all nations will go on pilgrimage to Zion, and seek for adoption into the kingdom of God. Both of these will proceed side by side. Many nations, i.e., great crowds out of all nations, will seek the Lord and His gospel, and enter into His kingdom; but a great multitude out of all nations will also persist in their enmity to the Lord and His kingdom and people, and summon all their power to attack and crush it. The more the gospel spreads among the nations, the more will the enmity of unbelief and ungodliness grow, and a conflict be kindled, which will increase till the Lord shall come to the last judgment, and scatter all His foes.

Mic 5:7-9 (Hebrew_Bible_5:6-8)

But the Messiah will prove Himself to be peace to His people, not only by the fact that He protects and saves it from the attacks of the imperial power represented by Asshur, but also by the fact that He endows His rescuing people with the power to overcome their enemies, both spiritually and bodily also. Mic 5:7. “And the remnant of Jacob will be in the midst of many nations like dew from Jehovah, like drops of rain upon grass, which tarrieth not for man, nor waiteth for children of men. Mic 5:8. And the remnant of Jacob will be among the nations, in the midst of many nations, like the lion among the beasts of the forest, like the young lion among the flocks of sheep; which, when it goes through, treads down, and tears in pieces, without deliverer. Mic 5:9. High be thy hand above thine oppressors, and may all thine enemies be rooted out.” Two things are predicted here. In the first place (Mic 5:7), Israel will come upon many nations, like a refreshing dew from Jehovah, which falls plentifully in drops upon the grass, and will produce and promote new and vigorous life among them. Dew is here, as indeed everywhere else, a figurative expression for refreshing, stimulating, enlivening (cf. Psa 110:3; Psa 133:3, and Psa 72:6; Hos 14:6; Deu 33:2). The spiritual dew, which Jacob will bring to the nations, comes from Jehovah, and falls in rich abundance without the cooperation of men. Without the spiritual dew from above, the nations are grass (cf. Isa 40:6-8). אשׁר before לא יקוּה does not refer to עשׂב, but to the principal idea of the preceding clause, viz., to טל, to which the explanatory כּרביבים וגו is subordinate. As the falling of the dew in rain-drops upon the grass does not depend upon the waiting of men, but proceeds from Jehovah; so will the spiritual blessing, which will flow over from Israel upon the nations, not depend upon the waiting of the nations, but will flow to them against and beyond their expectation. This does not deny the fact that the heathen wait for the salvation of Jehovah, but simply expresses the thought that the blessings will not be measured by their expectation. Secondly (Mic 5:8, Mic 5:9), the rescued Israel will prove itself a terrible power among the nations, and one to which they will be obliged to succumb. No proof is needed that Mic 5:8, Mic 5:9 do not state in what way Israel will refresh the heathen, as Hitzig supposes. The refreshing dew and the rending lion cannot possibly be synonymous figures. The similarity of the introduction to Mic 5:7 and Mic 5:8 points of itself to something new. To the nations Christ is set for the rising and falling of many (compare Luk 2:34; Rom 9:33, with Isa 8:14 and Isa 28:16). The people of God shows itself like a lion, trampling and rending the sheep among the nations of the world which oppose its beneficent work. And over these may it triumph. This wish (târōm is optative) closes the promise of the attitude which Israel will assume among the nations of the world. For târōm yâd (high be the hand), compare Isa 26:11. High is the hand which accomplishes mighty deeds, which smites and destroys the foe.

Mic 5:10-13 (Hebrew_Bible_5:9-12)

But if Israel conquer the nations in such a way as this, then will Jehovah fulfil the peace of His people by the destruction of all the instruments of war, and the extermination of everything of an idolatrous nature, as well as by the judgment of wrath upon all resisting nations. Mic 5:10. “And it comes to pass in that day, is the saying of Jehovah, that I will destroy thy horses out of the midst of thee, and annihilate thy chariots. Mic 5:11. And I shall destroy the cities of thy land, and throw down all thy fortresses. Mic 5:12. And I shall destroy the witchcrafts out of thy hand; and cloud-interpreters shall not be left to thee. Mic 5:13. And I shall destroy thy graven images and thy statutes out of the midst of thee; and thou wilt no more worship the work of thy hands. Mic 5:14. And I shall root out thine idol-groves out of the midst of thee, and destroy thy cities. Mic 5:15. And I shall execute vengeance in wrath and fury upon the nations which have not heard.” These verses do not explain Mic 5:8, or state how the extermination of the enemy is to take place, or how Israel is made into a lion destroying the nations that are hostile to it, namely, by the fact that the Lord eradicates from its heart all confidence in horses, chariots, and fortifications, in witchcraft and idolatry (Caspari). This assumption is at variance with the words themselves, and with the strophic arrangement of the chapter. There is nothing about trust in horses, etc., but simply about the extermination of the horses, and everything else in which the idolatrous nation had sought its strength. Moreover, the expression והיה ביּום ההוּא, when compared with והיה in Mic 5:4 and Mic 5:6, shows at once that these verses are intended to depict the last and greatest effect produced by the coming of the Prince of peace in Israel, and overthrows Hengstenberg’s assumption, that the prophet here foretels the destructive work of the Lord in Israel, which will precede the destruction of the enemy predicted in Mic 5:10. In that case בּיּום ההוּא would mean “before that day,” a meaning which it can never have. The prophet passes rather from the attitude of Israel among the nations, to the description of the internal perfection of the kingdom of God, which does indeed stand in a reciprocal relation to the former and proceed simultaneously with it, but which will not be completed till after the victorious suppression of the foe. Only when the people of God shall have gained the supremacy over all their enemies, will the time have arrived for all the instruments of war to be destroyed. When the world shall be overcome, then will all war cease. The ancient Israel did indeed put its trust in war-horses, and war-chariots, and fortifications (cf. Isa 2:7); but the Messianic Israel, or the true people of the Lord, will only put its trust in such things so far as it is not yet pervaded by the power of the peace brought by the Messiah. And the more it appropriates the spiritual power of the Prince of peace, the more will the trust in horses and chariots disappear; so that they will be destroyed, because all war comes to an end (compare Isa 9:4-6). And the extermination of everything of an idolatrous nature will go hand in hand with this. Two kinds are mentioned in Mic 5:12 and Mic 5:13, viz., witchcraft and the worship of idols of their own making. As objects of witchcraft there are mentioned keshâphı̄m, lit., witchcrafts of different kinds, but the expression מיּדך limits them to such as are performed with the hand, and me‛ōnenı̄m (= ‛ōnenı̄m in Isa 2:6), lit., cloud-interpreters, or cloud, i.e., storm makers, from ‛ânan, a kind of witchcraft which cannot be more precisely defined (see Delitzsch on Isaiah, l.c.). Of the objects of the idolatrous worship there are mentioned (after Lev 26:1) pesı̄lı̄m, idols made of wood or metal; and מצּבות, stone-images, or stones dedicated to idols (see at 1Ki 14:23). For Mic 5:12, compare Isa 2:8.

Mic 5:14-15 (Hebrew_Bible_5:13-14)

Mic 5:14 sums up the objects enumerated in Mic 5:10-13, which are to be exterminated, for the purpose of rounding off the description; the only objects of idolatrous worship mentioned being the 'ăshērim, and the only materials of war, the cities as means of defence. אשׁירים, written with scriptio plena, as in Deu 7:5 and 2Ki 17:16, lit., stems of trees or posts standing upright or set up as idols, which were dedicated to the Canaanitish goddess of nature (see at Exo 34:13). ערים, cities with walls, gates, and bolts. These two rather subordinate objects are mentioned instar omnium, to express the entire abolition of war and idolatry. We must not infer from this, however, that the nation of God will still have images made by human hands and worship them, during the stage of its development described in Mic 5:10-14; but must distinguish between the thought and its formal dress. The gross heathen idolatry, to which Israel was addicted under the Old Testament, is a figure denoting that more refined idolatry which will exist even in the church of Christ so long as sin and unbelief endure. The extermination of every kind of heathen idolatry is simply the Old Testament expression for the purification of the church of the Lord from everything of an idolatrous and ungodly nature. To this there is appended in Mic 5:15 a promise that the Lord will take vengeance, and wrath, and fury upon the nations which have not heard or have not observed the words and acts of the Lord, i.e., have not yielded themselves up to conversion. In other words, He will exterminate every ungodly power by a fierce judgment, so that nothing will ever be able to disturb the peace of His people and kingdom again.

The Abasement and Distress of Zion; Birth of the Messiah Predicted; The Glory of Messiah. (b. c.  720.)

1 Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. 2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. 3 Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel. 4 And he shall stand and feed in the strength of the Lord , in the majesty of the name of the Lord his God; and they shall abide: for now shall he be great unto the ends of the earth. 5 And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men. 6 And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders.

Here, as before, we have,

I. The abasement and distress of Zion, v. 1. The Jewish nation, for many years before the captivity, dwindled, and fell into disgrace: Now gather thyself in troops, O daughter of troops! It is either a summons to Zion's enemies, that had troops at their service, to come and do their worst against her (God will suffer them to do it), or a challenge to Zion's friends, that had troops too at command, to come and do their best for her; Let them gather in troops, yet it shall be to no purpose; for, says the prophet, in the name of the inhabitants of Jerusalem, He has laid siege against us; the king of Assyria has, the king of Babylon has, and we know not which way to defend ourselves; so that the enemies shall gain their point, and prevail so far as to smite the judge of Israel—the king, the chief justice, and the other inferior judges—with a rod upon the cheek, in contempt of them and their dignity; having made them prisoners, they shall use them as shamefully as any of the common captives. Complaint had been made of the judges of Israel (ch. iii. 11) that they were corrupt and took bribes, and this disgrace came justly upon them for abusing their power; yet it was a great calamity to Israel to have their judges treated thus ignominiously. Some make this the reason why the troops (that is, the Roman army) shall lay siege to Jerusalem, because the Jews shall smite the judge of Israel upon the cheek, because of the indignities they shall do to the Messiah, the Judge of Israel, whom they smote on the cheek, saying, Prophesy, who smote thee. But the former sense seems more probable, and that it is meant of the besieging of Jerusalem, not by the Romans, but the Chaldeans, and was fulfilled in the indignities done to king Zedekiah and the princes of the house of David.

II. The advancement of Zion's King. Having shown how low the house of David should be brought, and how vilely the shield of that mighty family should be cast away, as though it had not been anointed with oil, to encourage the faith of God's people, who might be tempted now to think that his covenant with David and his house was abrogated (according to the psalmist's complaint, Ps. lxxxix. 38, 39), he adds an illustrious prediction of the Messiah and his kingdom, in whom that covenant should be established, and the honours of that house should be revived, advanced, and perpetuated. Now let us see,

1. How the Messiah is here described. It is he that is to be ruler in Israel, whose goings forth have been from of old, from everlasting, from the days of eternity, as the word is. Here we have, (1.) His existence from eternity, as God: his goings forth, or emanations, as the going forth of the beams from the sun, were, or have been, of old, from everlasting, which (says Dr. Pocock) is so signal a description of Christ's eternal generation, or his going forth as the Son of God, begotten of his Father before all worlds, that this prophecy must belong only to him, and could never be verified of any other. It certainly speaks of a going forth that was now past, when the prophet spoke, and cannot but be read, as we read it, his outgoings have been; and the putting of both these words together, which severally are used to denote eternity, plainly shows that they must here be taken in the strictest sense (the same with Ps. xc. 2, From everlasting to everlasting thou are God), and can be applied to no other than to him who was able to say, Before Abraham was, I am, John viii. 58. Dr. Pocock observes that the going forth is used (Deut. viii. 3) for a word which proceeds out of the mouth, and is therefore very fitly used to signify the eternal generation of him who is called the Word of God, that was in the beginning with God, John i. 1, 2. (2.) His office as Mediator; he was to be ruler in Israel, king of his church; he was to reign over the house of Jacob for ever, Luke i. 32, 33. The Jews object that our Lord Jesus could not be the Messiah, for he was so far from being ruler in Israel that Israel ruled over him, and put him to death, and would not have him to reign over them; but he answered that himself when he said, My kingdom is not of this world, John xviii. 36. And it is a spiritual Israel that he reigns over, the children of promise, all the followers of believing Abraham and praying Jacob. In the hearts of these he reigns by his Spirit and grace, and in the society of these by his word and ordinances. And was not he ruler in Israel whom winds and seas obeyed, to whom legions of devils were forced to submit, and who commanded away diseases from the sick and called the dead out of their graves? None but he whose goings forth were from of old, from everlasting, was fit to be ruler in Israel, to be head of the church, and head over all things to the church.

2. What is here foretold concerning him.

(1.) That Bethlehem should be the place of his nativity, v. 2. This was the scripture which the scribes went upon when with the greatest assurance they told Herod where Christ should be born (Matt. ii. 6), and hence it was universally known among the Jews that Christ should come out of the town of Bethlehem where David was, John vii. 42. Beth-lehem signifies the house of bread, the fittest place for him to be born in who is the bread of life. And, because it was the city of David, by a special providence it was ordered that he should be born there who was to be the Son of David, and his heir and successor for ever. It is called Bethlehem-Ephratah, both names of the same city, as appears Gen. xxxv. 19. It was little among the thousands of Judah, not considerable either for the number of the inhabitants or the figure they made; it had nothing in it worthy to have this honour put upon it; but God in that, as in other instances, chose to exalt those of low degree, Luke i. 52. Christ would give honour to the place of his birth, and not derive honour from it: Though thou be little, yet this shall make thee great, and, as St. Matthew reads it, Thou art not the least among the princes of Judah, but upon this account art really honourable above any of them. A relation to Christ will magnify those that are little in the world.

(2.) That in the fulness of time he should be born of a woman (v. 3): Therefore will he give them up; he will give up his people Israel to distress and trouble, and will defer their salvation, which has been so long promised and expected, until the time, the set time, that she who travails has brought forth, or (as it should be read) that she who shall bring forth shall have brought forth, that the blessed virgin, who was to be the mother of the Messiah, shall have brought him forth at Bethlehem, the place appointed. This Dr. Pocock thinks to be the most genuine sense of the words. Though the out-goings of the Messiah were from everlasting, yet the redemption in Jerusalem, the consolation of Israel, must be waited for (Luke ii. 25-38) until the time that she who should bring forth (so the virgin Mary is called, as Christ is himself called, He that shall come) shall bring forth; and in the mean time he will give them up. Divine salvations must be waited for until the time fixed for the bringing of them forth.

(3.) That the remnant of his brethren shall then return to the children of Israel. The remnant of the Jewish nation shall return to the spirit of the true genuine children of Israel, a people in covenant with God; the hearts of the children shall be turned to the fathers, Mal. iv. 6. Some understand it of all believers, Gentiles as well as Jews; they shall all be incorporated into the commonwealth of Israel; and, as they are all brethren to one another, so he is not ashamed to call them brethren, Heb. ii. 11.

(4.) That he shall be a glorious prince, and his subjects shall be happy under his government (v. 4): He shall stand and feed, that is, he shall both teach and rule, and continue to do so, as a good shepherd, with wisdom, and care, and love. So it was foretold. He shall feed his flock like a shepherd, shall provide green pastures for them, and under-shepherds to lead them into these pastures. He is the good shepherd that goes before the sheep, and presides among them. He shall do this, not as an ordinary man, but in the strength of the Lord, as one clothed with a divine power to go through his work, and break through the difficulties in his way, so as not to fail, or be discouraged; he shall do it in the majesty of the name of the Lord his God, so as plainly to evidence that God's name was in him (Exod. xxiii. 21) the majesty of his name, for he taught as one having authority and not as the scribes. The prophets prefaced their messages with, Thus saith the Lord; but Christ spoke, not as a servant, but as a Son—Verily, verily, I say unto you. This was feeding in the majesty of the name of the Lord his God. All power was given him in heaven and in earth, a power over all flesh, by virtue of which he still rules in the majesty of the name of the Lord his God, a name above every name. Christ's government shall be, [1.] Very happy for his subjects, for they shall abide; they shall be safe and easy, and continue so for ever. Because he lives, they shall live also. They shall lie down in the green pastures to which he shall lead them, shall abide in God's tabernacle for ever, Ps. lxi. 4. His church shall abide, and he in it, and with it, always, even to the end of the world. [2.] It shall be very glorious to himself: Now shall he be great to the ends of the earth. Now that he stands and feeds his flock, now shall he be great. For Christ reckons it his greatness to do good. Now he shall be great to the ends of the earth, for the uttermost parts of the earth shall be given him for his possession, and the ends of the world shall see his salvation.

(5) That he shall secure the peace and welfare of his church and people against all the attempts of his and their enemies (v. 5, 6): This man, as king and ruler, shall be the peace when the Assyrians shall come into our land. This refers to the deliverance of Hezekiah and his kingdom from the power of Sennacherib, who invaded them, in the type; but, under the shadow of that, it is a promise of the safety of the gospel-church and of all believers from the designs and attempts of the powers of darkness, Satan and all his instruments, the dragon and his angels, that seek to devour the church of the first-born and all that belong to it. Observe, [1.] The peril and danger which Christ's subjects are supposed to be in. The Assyrian, a potent enemy, comes into their land (v. 5, 6), treads within their borders, nay, prevails so far as to tread in their palaces; it was a time of treading down and of perplexity when Sennacherib made a descent upon Judah, took all the defenced cities, and laid siege to Jerusalem, Isa. xxxvi. 1; xxxvii. 3. This represented the gates of hell fighting against the kingdom of Christ, encompassing the camp of the saints and of the holy city, and threatening to bear down all before them. When the terrors of the law set themselves in array against a convinced soul, when the temptations of Satan assault the people of God, and the troubles of the world threaten to rob them of all their comforts, then the Assyrian comes into their land and treads in their palaces. Without are fightings, within are fears. [2.] The protection and defence which his subjects are then sure to be under. First, Christ will himself be their peace. When the Assyrian comes with such a force into a land, can there be any other peace than a tame submission and an unresisted desolation? Yes, even then the church's King will be the conservator of the church's peace, will be for a hiding-place, Isa. xxxii. 1, 2. Christ is our peace as a priest, making atonement for sin, and reconciling us to God; and he is our peace as a king, conquering our enemies and commanding down disquieting fears and passions; he creates the fruit of the lips, peace. Even when the Assyrian comes into the land, when we are in the greatest distress and danger and have received a sentence of death within ourselves, yet this man may be the peace. In me, says Christ, you shall have peace, when in the world you have tribulation; at such a time our souls may dwell at ease in him. Secondly, He will find out proper instruments to be employed for their protection and deliverance, and the defeat of their enemies: Then shall we raise against him seven shepherds and eight principal men, that is, a competent number of persons, proper to oppose the enemy, and make head against him, and protect the church of God in peace, men that shall have the care and tenderness of shepherds and the courage and authority of principal men, or princes of men. Seven and eight are a certain number for an uncertain. Note, When God has work to do he will not want fitting instruments to do it with; and when he pleases he can do it by a few; he needs not raise thousands, but seven or eight principal men may serve the turn if God be with them. Magistrates and ministers are shepherds and principal men, raised in defence of religion's righteous cause against the powers of sin and Satan in the world. Thirdly, The opposition given to the church shall be got over, and the opposers brought down. This is represented by the laying of Assyria and Chaldea waste, which two nations were the most formidable enemies to the Israel of God of any, and the destruction of them signified the making of Christ's enemies his footstool: They shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof; they shall make inroads upon the land, and put to the sword all that they find in arms. Note, Those that threaten ruin to the church of God hasten ruin to themselves; and their destruction is the church's salvation: Thus shall he deliver us from the Assyrian. When Satan fell as lightning from heaven before the preaching of the gospel, and Christ's enemies, that would not have him to reign over them, were slain before him, then this was fulfilled.

The Increase of the Church; Encouraging Predictions. (b. c. 720.)

7 And the remnant of Jacob shall be in the midst of many people as a dew from the Lord , as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men. 8 And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver. 9 Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off. 10 And it shall come to pass in that day, saith the Lord , that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots: 11 And I will cut off the cities of thy land, and throw down all thy strong holds: 12 And I will cut off witchcrafts out of thine hand; and thou shalt have no more soothsayers: 13 Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands. 14 And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities. 15 And I will execute vengeance in anger and fury upon the heathen, such as they have not heard.

Glorious things are here spoken of the remnant of Jacob, that remnant which was raised of her that halted (ch. iv. 7), and it seems to be that remnant which the Lord our God shall call (Joel ii. 32), on whom the Spirit shall be poured out, the remnant that shall be saved, Rom. ix. 27. Note, God's people are but a remnant, a small number in comparison with the many that are left to perish, a little flock; but they are the remnant of Jacob, a people in covenant with God, and in his favour. Now concerning this remnant it is here promised,

I. That they shall be as a dew in the midst of the nations, v. 7. God's church is dispersed all the world over; it is in the midst of many people, as gold in the ore, wheat in the heap. Israel according to the flesh dwelt alone, and was not numbered among the nations; but the spiritual Israel lies scattered in the midst of many people, as the salt of the earth, or as seed sown in the ground, here a grain and there a grain, Hos. ii. 23. Now this remnant shall be as dew from the Lord. 1. They shall be of a heavenly extraction; as dew from the Lord, who is the Father of the rain, and has begotten the drops of the dew, Job xxxviii. 28. They are born from above, and are not of the earth, savouring the things of the earth. 2. They shall be numerous as the drops of dew in a summer's morning. Ps. cx. 3, Thou hast the dew of thy youth. 3. They shall be pure and clear, not muddy and corrupt, but crystal drops, as the water of life. 4. They shall be produced silently and without noise, as the dew that distils insensibly, we know not how; such is the way of the Spirit. 5. They shall live in a continual dependence upon God, and be still deriving from him, as the dew, which tarries not for man, not waits for the sons of men; they shall not rely upon human aids and powers, but on divine grace, for they are, and own that they are, no more than what the free grace of God makes them every day. 6. They shall be great blessings to those among whom they live, as the dew and the showers are to the grass, to make it grow without the help of man, or the sons of men. Their doctrine, example, and prayers, shall make them as dew, to soften and moisten others, and make them fruitful. Their speech shall distil as the dew (Deut. xxxii. 2), and all about them shall wait for them as for the rain, Job xxix. 23. The people among whom they live shall be as the grass, which flourishes only by the blessing of God, and not by the art and care of man; they shall be beneficial to those about them by drawing down God's blessings on them, as Jacob on Laban's house, and by cooling and mitigating God's wrath, which otherwise would burn them up, as the dew preserves the grass from being scorched by the sun; so Dr. Pocock; they shall be mild and gentle in their behaviour, like their Master, who comes down like rain upon the new-mown grass, Ps. lxxii. 6.

II. That they shall be as a lion among the beasts of the forest, that treads down and tears in pieces, v. 8. As they shall be silent, and gentle, and communicative of all good, to those that receive the truth in the love of it, so they shall be bold as a lion in witnessing against the corruptions of the times and places they live in, and strong as a lion, in the strength of God, to resist and overcome their spiritual enemies. The weapons of their warfare are mighty, through God, to the pulling down of strongholds, 2 Cor. x. 4, 5. They shall have courage which all their adversaries shall not be able to resist (Luke xxi. 15), as when the lion tears none can deliver. When infidelity is silenced, and all iniquity made to stop her mouth, when sinners are convinced and converted by the power of the gospel, in the doctrine of its ministers and the conversation of its professors, then the remnant of Jacob is like a lion. This is explained, v. 9, Thy hand shall be lifted up upon thy adversaries; the church shall have the upper hand at last of all that oppose her. Her enemies shall be cut off; they shall cease to be enemies; their enmity shall be cut off. Christ's arrows of conviction shall be sharp in their hearts, so that they shall fall under him; they shall yield themselves subjects to him (Ps. xlv. 5) and be happily conquered and subdued, Ps. cx. 2.

III. That they shall be brought off from all carnal confidences, which they have relied on, that by the providence of God they shall enjoy such a security that they shall not need them, and by the grace of God they shall be brought to see the folly of them and come off from them. It was the sin of Israel that they furnished themselves extravagantly with horses and chariots, and were soothsayers and idolaters; see Isa. ii. 6-8. But here it is promised that they shall not regard them any more. The tranquillity of the kingdom of Christ is intended in that promise, which explains this, Zech. ix. 10, I will cut off the chariot from Ephraim and the horse from Jerusalem. Note, It is a great mercy to be deprived of those things in which we have reposed a confidence in competition with God, which we have made our arm, and after which we have gone a whoring from God. Let us observe the particulars:— 1. They had trusted in chariots and horses, and multiplied them (Ps. xx. 7); but now God will cut off their horses, and destroy their chariots (v. 10), as David houghed the chariot-horses, 2 Sam. viii. 4. They shall not have them, lest they should be tempted to trust in them. 2. They depended upon their strongholds, and fortified cities, for their security; but God will take care that they be demolished (v. 11): I will cut off the cities of thy land; I will throw down thy strongholds. They shall have them for habitations, but not for garrisons, for God will be their only place of defence, their high tower, and their deliverer. 3. Many of them depended much upon the conduct and advice of their conjurors, diviners, and fortune-tellers; and those God will cut off, not only as weak things, and insufficient to relieve them, but as wicked things, and sufficient to ruin them (v. 12): "I will cut off witchcrafts out of thy hand, that thou shalt no more take hold of them, and stay thyself upon them, and thou shalt have no more soothsayers, for thou shalt be convinced that all their pretensions are a cheat." The justice of the nation shall cut them off according to law, Lev. xx. 27. The preaching of the gospel brought men off from using curious arts, Acts xix. 19. 4. Many of them had said to the work of their hands, You are our gods; but now idolatry shall be abolished and abandoned (v. 13): "Thy graven images will I cut off, and thy standing images, both those that were movable and those that were fixed; they shall be destroyed by the power of the law of Moses and deserted by the power of the gospel of Christ, so that thou shalt no more worship the work of thy hands, but be ashamed that ever thou hast been so deluded. Among other monuments of idolatry, I will pluck up thy groves out of the midst of thee," v. 14. These were planted and preserved in honour of their idols, and used in the worship of them; these they were ordered to burn (Deut. xii. 2, 3), and, if they do not, God will, so that they shall not have them to trust to. And so will I destroy their cities, meaning the cities that were dedicated to the idols, to some dunghill-deity or other, which they confided in for their protection.

IV. That those who stand it out against the gospel of Christ, and continue in league with their idolatries and witchcrafts, shall fall under the wrath of God, and be consumed by it (v. 15): I will execute vengeance in anger and fury upon the heathen (that is, upon heathenism), such as they have not heard; idolatries shall be done away, and idolaters put to shame. I will execute vengeance upon the heathen who have not heard (so some read it), or who would not hear and receive the doctrine of Christ. God will give his Son either the hearts or the necks of his enemies, and make them either his friends or his footstool.

CHAP. V.

Ver. 1. NOw gather thy ſelf in troopes, O daughter of troopes] Here the Virgin, the daughter of Zion deſpiſeth her adverſaries of Aſſyria and Babylon, and laughes them to ſcorn: the daughter of Ieruſalem ſhaketh her head at them Iſa. 37.22. and bearing her ſelf bold upon the foregoing promiſe (chap. 4.13.) that ſhe ſhould beat in peeces many people, ſhe taketh liberty to taunt the Aſſyrian Monarch with all his troopes beleaguering her, and baſely abuſing her Judges: telling him, that the Babe of Bethlehem would ſhortly take an order with him. And although ſhe were but a Virgin, yet, having ſuch a Champion as Chriſt, who is in love with her, that will take her part and fight her quarrell, ſhe doubteth not to ſay, Now gather thy ſelf in troopes &c. Nunc turmatim coito, ô turmaria, Increaſe thine army and come forth, Gather your ſelves and ye ſhall be broken in peeces, gird your ſelves, and ye ſhall be broken in peeces. Take counſel together, Iſai. 8.9, 10. Iſai. 33.22. and it ſhall come to naught: ſpeak the word and it ſhall not ſtand, for God is with us, Jehovah is our Juge, Jehovah is our Champion, Jehovah is our king, he will ſave us. Lo, this is the Churches confident boaſting in Chriſt, this is the triumph of her, truſt in him.Pſal. 32.7. The thought of his birth ſwalloweth up all her fears and diſcontents; and compaſſeth her about with ſongs of deliverance.

He hath laid ſiege againſt us,] And already devoured us in his hopes: but if we do but turne us to Chriſt, and ſay, Behold ſhe whom thou loveſt is diſtreſſed: the Aſſyrian as a ſtrong river is come up over all his channels, and reacheth even to the neck: yea the ſtretching out of his wings filleth the breadth of thy land, O Immanuel, Eſay 8.7, 8. he will ſoon beſtir himſelf, he will beſiege our beſiegers, he will ſmite them upon the cheek-bone,Pſal. 3.7. and break the teeth of thoſe ungodly, that ſmot the Judge of Iſrael with a rod upon the cheek, for a reproach to the whole people. Hugo, [non-Latin text not transcribed]. Bacillis ceciderunt. Beza. by this Iudge of Iſrael, underſtandeth Chriſt, who was indeed at his paſſion contumeliouſly buffetted, and ſmitten with rods upon the cheek, Mat. 20.6, 7. But this, though it be true, yet cannot be the ſence of this text.

Verſe 2. But thou Bethlehem Ephratah] Not ſo called from Ephratah, Calebt wife, 1 Chron. 2.19, 50, 51. but from its fruitfulneſſe: whence alſo it had the name Bethlehem, Joh. 6. that is, the houſe of bread, where Jeſus, (that Bread of life, that came down from heaven) was born in the fulneſſe of time, as is here firſt foretold by this Prophet: that great myſtery of godlineſſe being revealed to the world by degrees, in ſeverall Ages. Here was Chriſt born by meer accident; in regard of his parents, who were brought hither by a tyrannicall Edict of Auguſtus, Luk. 2.2. but yet by a ſweet providence of God, that this Scripture might be fulfilled, and our faith in Chriſt ſetled.

Though thou be little among the thouſands of Iudah] Or, Art thou little, &c? q.d. No ſuch matter: and ſo it agreeth with Mat. 2.6. Or thus: And thou Bethlehem Ephrata, it is a ſmall thing to be among the Princes of Judah: Out of thee ſhall come a Ruler, &c. q. d thou haſt a dignity above this, and above them all, in that out of thee ſhall come a Ruler, &c. Take tſagnir in the Neuter gender, (as Scultetus after Oſiander, [non-Latin text not transcribed]. and Forſter doth) and then the [illegible: 1 letter]eeming difference betwixt the Prophet and Evangeliſt is taken away. Some make St. Matthew to relate the words of the Scribes to Herod, as they had varied the Text before him. But we finde not that they are any where taxed for altering or corrupting the Text; but for miſinterpreting it onely, Mat. 5. Beſides that, they were by their office Text-men, to look to the letter of the Scripture, and to keep it pure, 1 Cor. 1 20. where they are diſtinguiſhed from teachers of traditions, and teachers of Allegories.

yet out of thee ſhall he come forth unto me] that is, to God the Father: that we may know that the coming of Chriſt in the fleſh, was a plot of Gods own contriving. He came not by c[illegible: 3 letters]ce, but by counſel: him hath God the Father ſealed, anointed and appointed to the work.Joh. 6.27. This is comfortable to conſider of.

that is to be Ruler in Iſrael] Matthew rendereth it, a Captain that ſhall feed my people Iſrael, Mat. 2.6. See the Note there.

whoſe goings forth have been from of old] This is ſpoken of Chriſts eternal generation, which none can declare, Eſay 53.8. What is Gods name, and what is his Sons name, if thou canſt tell? Prov. 30.4. The Scripture uſually ſpeaketh of this grand Myſtery by way of circumlocution. It is here ſpoken of in the Plurall number for the excellency of it.Adoro pl[illegible: 1 letter]ni [illegible: 1 letter]udinem ſcripturarum. Aug. In this Text then we have a deſcription of Chriſt, in his natures and offices. See the like, Rom. 1.3, 4. and adore the fulneſſe of the Scriptures.

Verſe 3. Therefore will he give them up] As a little before the day ſpringeth, it is darker then ordinary: ſo before the day-ſpring from on high viſited Gods people, they were under very hard and heavy preſſures and miſeries: whereby their deſires after him were increaſed and ineagered. The enemy oppreſſed them, by Gods permiſſion, yea by his active providence: that they might pant after a Saviour, and ſigh out with old Jacob their father, Gen. 49.18. O Lord, I have waited for thy ſalvation.

untill the time that ſhe which travelleth hath brought forth] She, that is, the Virgin Mary, ſay ſome: Or, ſhe, that is, ſay others, the afflicted Church, according to chap. 4.9, 10. See the Notes there. Shee muſt have a time of travell, of trouble, before ſhe can bring forth, and be delivered. Luther ſaith well, that the Church is haeres crucis, and that every Chriſtian is a Crucian: we muſt ſuffer before we can reigne, and bear the croſſe, or ere we wear the crown.

Then the remnant of his brethren] i. e. the converted Gentiles, whom Chriſt is not aſhamed to call his brethren, Heb. 2.11, 12. ſhall return unto the children of Iſrael] ſhall be proſelyted, and conjoyned to the elect Jews, that there may bee one ſheep-fold under one ſhepherd. And the Lord ſhall be king over all the earth: In that day there ſhall be one Lord, and his name one, Zech. 4.9. See the Note there.

Verſe 4. And he ſhall ſtand and feed (or, rule) in the ſtrength of the Lord] He ſhall ſtand, and none ſhall be able to ſtirre him: there ſhall be lifting at his government, but it ſtands firm and fixed. Earthly Monarchies have their times, and their turnes: their ruine, as well as their riſe. The Roman Empire fell under the weight of its own greatneſſe. The Turkiſh, although it be indeed very ſtrong, yet is it by many probably thought to be on the declining hand. But Chriſt ſhall ſtand, when all earthly greatneſſe ſhall lie in the duſt. And He ſhall feed his flock in the ſtrength of the Lord: neither ſhall any ravenous Lion, or grievous Wolf, pluck them out of his hand; becauſe He and the Father are one, Joh. 10.39. and God hath laid help on one that is mighty, Pſal. 89 19.

and in the majeſty of the name of the Lord his God,] that is, by the power of Gods word, called his name, Acts 9 15. and elſewhere. This word hath a ſingular majeſtie in it, whereby it aweth and affecteth mens conſciences, to the propagating of Chriſts kingdom: viz when it is accompanied with the Spirit of God, called his ſtrength in the former clauſe. And that theſe ever go together, in all the ſubjects of Chriſts kingdom, ſee Eſay 59 21. As for me, this is my Covenant with them, ſaith the Lord, My Spirit that is upon them, and my word which I have put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeeds ſ[illegible: 1 letter]ed, ſaith the Lord, from henceforth and for ever.

for now ſhall he be great unto the ends of the earth.] Now, that is, ere long: in Gods due time, which oft ſeems long, becauſe we are ſhort; apt to antedate the promiſes, in regard of the accompliſhment, to limit the Holy One of Iſrael, and to ſet him a time, to ſet his Sun by our diall, Jer. 8 20. help they would have that Summer at furtheſt. But as God never fails in his own time, ſo he ſeldom comes at ours: We muſt live by faith, Hab. 2.2. and ſtay Gods leiſure, as David did for the kingdome, and thoſe in Eſther, for deliverance. Gods promiſes will at length take their way over all Alpes of oppoſition: but we have need of patience &c. For yet a little while, and he that ſhall come, will come, and will not tarry, Heb. 10 36, 37.

Verſe 5. And this man ſhall be the peace] The man Chriſt Jeſus, 1 Tim. 2.5. that man, that ſhall be as an hiding place from the winde, and a covert from the tempeſt: as rivers of water in a dry place, as the ſhadow of a great rock in a weary land, Eſay 32.2. Winds and tempeſts will ariſe, and that upon the Church; Aſſyrians, and Babylonians, (Nimrods brats) will invade, and infeſt her: but that famous He afore-mentioned ſhall bee her peace, her Prince of peace, Eſay 9.6. who giveth her pacem omnimodam, peace internal, external, eternal, called by the Apoſtle life and peace, Rom. 8.7. This peace, peace, as Eſay calleth it, chap. 26 3. that is, a multiplied, renued, continued peace: this peace Regionis & Religionis, of Countrey, and of Conſcience, as God hath promiſed, and Chriſt hath purchaſed. He merited, and made it through the blood of his Croſſe, Col. 1.20. Eſay 53.5. Epheſ. 2.16. And hence it was, that as he was brought from heaven, with that ſong of peace, Luke 2.14. ſo he returned up again, with that farewell of peace, Joh. 14.27. left to the world the doctrine of peace, Epheſ. 2.17. whoſe Miniſters are meſſengers of peace[illegible: 1 letter] R[illegible: 1 letter]m. 10 15. whoſe followers are the children of peace, Luke 10.6 whoſe unity is in the bond of peace, Epheſ. 4.3. and whoſe duty is the ſtudy of peace, Rom. 12.18 and to whom God hath promiſed, I will give peace in your land, &c. And ye ſhall chaſe your enemies, &c. If any ask,Lev. 25.6, 7. how peace, and purſuit of enemies can conſiſt? It is eaſily anſwered. You ſhall have civil peace amongſt your ſelve, and beſides an ability to quell, and quiet forraigne enemies. Or, you ſhal have peace: and if it hap that war ariſe, you ſhall have the better in batte[illegible: 2 letters] If the Aſſyrian come into your land, he ſhall be a loſer by it: if he tread in your palaces, he ſhall retreat with ſhame, and defeatment, as it befell Sennacherib.

Then ſhall we raiſe againſt him ſeven ſhepherds] that is, a competent number of Chieftains and Champions, with their victorious forces, which ſhall repell the enemies, and ſecure the Church, Chriſto duce & auſpice Chriſto, under Chriſt the Arch ſhepherd. This ſome underſtand of the Apoſtles, thoſe anointed, or authorized Ones, (as the word here ſignifieth) the weapons of whoſe warfare were not carnall, but mighty through God, to the pulling down of ſtrong-holds, 2 Cor. 10.4, 5. and bringing in, not the heads, but hearts of thoſe whom they had ſubdued: as Paul did of Sergius Paulus, the Proconſul, Acts 13.9. where alſo he is firſt called Paul, in memory (belike) of thoſe firſt ſpoils hee brought into the Church. By ſhepherds here, are meant (ſaith Gualther) the Miniſters and Preachers of the word, who feed, defend, and watch over the flock. By principal men, Magiſtrates, endued with that free, (or, as the Chaldee hath it) kingly ſpirit, Pſal. 51.12. to decree, and act for the good of the Church. Such ſhepherds, in the time of the Aſſyrian warre, were Eſay, Micha, Joel, &c. ſuch principall men, were Hezekias, and Eliakim, Iſa. 22. &c. Such after the captivity were, Ezra, Haggee, Zachariah, Malachi, Zorobabel, Nehemiah, Judas Macchabeus, &c. Qui nutantem remp. & Eccleſiam ſuis conſilijs, & fortibus geſtis fulſerunt, who under-propped and kept up the tottering Church, and Common-wealth by their prayers, counſels, and valiant atchievements, both before and ſince the dayes of Chriſt upon earth.

Verſe 6. And they ſhall waſt the land of Aſſyria,] Heb. They ſhall eat it down, as ſhepherds do paſtures with their flocks. Paſcere is put for perdere, ſaith Calvin: they ſhall leave nothing there ſafe or ſound, but either bend, or break the Churches enemies, bring them to Chriſt, by the ſword of Gods word, or utterly ruine them by temporall ſlaughters. Aut poenitendum, aut pereundum.

Thus ſhall he deliver us from the Aſſyrian] It is Chriſt that delivereth his, what inſtruments ſoever he pleaſe to make uſe of, Luke 1.71. 1 Cor. 15.24. an[illegible: 1 letter] he muſt have the praiſe of it. The Grecians thankfully acknowledged to Jupiter their deliverance from the Perſians, wrought by Themiſtocles; and therehence called him, [non-Latin text not transcribed]: as the Romans for like cauſe Soſp[illegible: 1 letter]tator, preſenting a Palme to him, and ſacrificing a white Ox:Liv. lib. 6. d. 3. [illegible: 1 letter]o acknowledging, it was his power, whereby the conqueſt was atchieved. Our Edw. 3. after his victory at Po[illegible: 3 letters]ers, (where hee took the French king Anno 1356.) took ſpeedy order, by S[illegible: 1 letter]mon Archbiſhop of Canterbury, that eight dayes together ſhould be ſpent in giving God the thanks and glory How much more ſhould wee praiſe him for ſpiritual deliverances,Polyd. Virg. lib. 19. from ſinne, Satan, the world, &c. and conſecrate our ſelves wholly to his ſervice, ſith Servati ſimus ut ſerviamus, Luke 1.74. deliverance commands obedience, Ezra 9.14.

Verſe 7. And the remnant of Jacob] The remnant according to the election of grace, Rom. 11.5. theſe are but a few in compariſon, as a remnant to the whole peece, or an hand-full to an houſe-full: but they ſhall increaſe and multiply, by Gods bleſſing upon them, as is here ſet forth by two ſimilitudes. Firſt, for their propagation and multiplication, the Prophet compareth them to the dew, which is ingendred and diſtilled from heaven immediatly. Therefore alſo Pſal. 110.3. new converts are compared to dew, and Gods begetting them, to the womb of the morning, See M. Tho. Goodw. faſtſerm. Apr. 27. 1642. when over-night the earth was dry. Secondly, for their growth and increaſe, he compareth it to the ſprouting up of herbs and graſſe in the wilderneſſes, where man cometh not, and ſo their ſpringing tarrieth not for man, nor waiteth for the ſonnes of men, for them to come with their watering-pots to nouriſh them (as herbs in gardens do) but theſe have ſhowers from heaven, that give the increaſe. I the Lord do keep my vineyard, I will water it every moment, Eſay 27.3. There is an honour due to Gods Miniſters, 1 Theſſ. 5 13. but the word onely muſt be [illegible: 4 letters] fied, Act. 13.48. and Chriſt earneſtly intreated, that as of old the Manna [illegible: 2 letters]me down with the dew, which covered the Manna (whence that expreſſion, hidden Manna, Rev. 2.17.) ſo He himſelf who is the bread of life, would deſcend into us, by the word of his grace, and fill us with the fruits of righteouſneſſe: that he would rigare & recreare, refreſh and cheriſh our hearts, as the dew from heaven doth the dry and fady fields.

Verſ. 8. And the remnant of Jacob—as a Lion among the beaſts of the forreſt] The ſaints ſhall proſper and do great exploits, as being indued with an invincible force of the ſpirit, making them as ſo many Cuer-de-lions: or as Chryſoſtom ſaith of Peter, that he was like a man made all of fire walking among ſtubble. What Lion-like men were all the Apoſtles, thoſe white horſes upon which the Lord Chriſt rode about the world conquering and to conquer? Rev. 6.2. That lion of the tribe of Judah Rev. 5.5. had put upon them of his own ſpirit:Ioh. 1.16. and of his fulneſſe beſtowed upon them grace for grace: hence their tranſcendent zeale and courage for the truth. Steven was amongſt his country-men the Jewes, as a Lion among the beaſts of the forreſt. So were in their ſeverall generations Athanaſius, Baſil, Ambroſe, Luther, Latimer, Farel &c. that noble army of Martyrs: One of them told the Perſecutours that they might pluck the heart out of his body: but never pluck the truth out of his heart. Another,Act. & Mon. 1430. 1438. that the heavens ſhould ſooner fall, then he would turn. A third, that if every haire of his head were a man, he would ſuffer death in the opinion and faith that he was now in. A fourth ſaid, Can I die but once for Chriſt? And generally, the valour of the patient, and the ſavageneſſe of the perſecutours ſtrove together; till both exceeding nature and beleefe, bred wonder and aſtoniſhment in beholders and readers; and in ſome, effectual converſion, as in Juſtin Martyr, in Calberius, in thoſe 400. ſaid to be converted at the Martyrdome of Cecilia, and laſtly in Silveſter the executioner at the martyrdome of Simon Laloe at Dyion in France: where ſeeing the great faith and conſtancy of that heavenly Martyr, he was ſo compuncted with repentance,Act. & Mon. fol. 829. and fell into ſuch deſpair of himſelf, that, after much adoe, being comforted and converted, he removed with all his family to the church of Geneva. But what a ſilly conceit is that of the [illegible: 1 letter]ewes at this day, that when Meſſias comes, they ſhall be theſe Lions among the Gentiles in the middeſt of all other people to tread them down, and to teare in peeces without reſcue? and what a true character hath a late writer given of them, that they are a light, aeriall, S. H. Blount. and fanaticall-brain'd people; and eaſily apt to work themſelves into the fooles paradiſe of a ſublime dotage?

Verſe 9. Thine hand ſhall be lift up upon thine adverſaries] q. d. Adverſaries thou ſhalt be ſure of, O my Church: but thou ſhalt have the better of them. Thou ſhalt keep footing ſtill under the ſtan[illegible: 1 letter]ard of the croſſe and prevaile.Sub militia crucis. Calv. The mountaine of the houſe of the Lord ſhall overtop all other mountaines of worldly power chap. 4.1 It ſhall be as that mountain not far from Arbela (where the Empire of the world was won and loſt in one day) called Nicatorium by Alexander the great, as a conſtant trophee of that famous victory he there gat over Darius. As ſhe is higheſt in the favour of God, ſo ſhe ſhall be higheſt in her ſelf: [non-Latin text not transcribed]. Strabo. and her enemies ſhall be found liars unto her. Her hand ſhall be lifted up, and fall very heavily upon her adverſaries: if not ſooner, yet at utmoſt at the Reſurrection: the upright ſhall have dominion over them in that morning Pſal. 49.14. the Church ſhall ſhine as the Sun in his ſtrength, when her enemies ſhall be in that place that is fitteſt for them, even the loweſt place, the footſtoole of Chriſt. Meanewhile ſhe conquereth th[illegible: 1 letter]n when ſhe is conquered, (as Chriſt overcame as well by patience as by power) and is ſure not to be ſhivered though ſhaken, not to be drowned though dowſed over head and eares in the waters of affliction.

Niteris incaſſum Chriſti ſubmergere navem: Fluctuat, at nunquam mergitur illa ratis.

That ſhip may be toſſed (ſaith One) not ſhipwrackt whereof Chriſt is the Pilot, the ſcripture the Compaſſe, the promiſe the tacklings, hope the Anchour, faith the cable, the holy Ghoſt the wind[illegible: 1 letter], and holy affections the ſailes filled with heavenly graces. Such a ſoul ſailes ſafely: and will neither fall upon the ſoft ſands of preſumption, nor hard rocks of deſpaire.

Verſe 10. And it ſhall come to paſſe in that day Viz. of Chriſts power and kingdome Pſa. 110.3. The word day here ſignifies non ſpatium diurnum, ſed diuturnum, ac à Deo deſtinatum, ſaith Danaeus, not the ſpace of 24. houres, but a long time, yet certain and ſet by God.

that I will cut off thy horſes out of thee] for the which thou haſt been trading with Egypt: and in which thou truſteſt more then in me. Some truſt in horſes, and ſome in charrets &c. I will therefore cut off both, I will take away thine earthly idol; and that in much mercy to thee: that in quietneſſe and confidence may be thy ſtrength Eſay 30.15. and ver. 7. your ſtrength is to ſit ſtil, or your Egypt is to ſit ſtil, q. d. by ſitting ſtill you ſhall have an Egypt (the ſame word Rahab ſignifieth ſtrength and Egypt) by being without their horſes, you ſhall do better then when you had them, and thought your ſelves ſimply the better or ſafer for them. See Zach. 9.10.

and I will deſtroy thy charets] That other prop and ſuppoſed help I will pull from thee: that thou maiſt not truſt to ſuch uncertainties that cannot ſave: but in the living God who giveth us all things richly to enioy 1 Tim. 6.17. Truſt is Gods jewel: and of all things, he cannot endure to be robbed of it, or wronged in it by creature confidence: for it giveth him the ſoveraignty Judg. 9.15. and ſets the crown on his head: and the contrary.

Verſe 11. And I will cut off the cities of thy land] thy fenced cities, and places of ſtrength, for like reaſon as before, that thou maiſt look upon my name alone as a ſtrong tower, and thereto run and be ſafe Prov. 18.10. that thou maiſt hover and cover under my wings Pſa. 91.1, 2. and there hold thee as ſecure as in a tower of braſſe, or town of warre. Bleſſed be the Lord (ſaith David, who could not be ſafe in Keilah that had gates and barres) for he hath ſhewed me his marvellous loving kindneſſe as in a ſtrong city, Pſal. 31.21. The tower of Shechem ſaved not thoſe that ran to it Judg. 9. The ſtrong-hold of Zion could not ſecure the Jehuſites, that in the height of their pride ſcorned David and his hoſt, that laid ſiege to it 2 Sam. 5.6, 7. Belſhazzar and his Babylonians bare themſelves ſo bold upon the ſtrength of their city, and proviſion laid in for 20. yeares, if need were, (as Xenophon teſtifieth) that they reproached the Perſians that beſieged them, and derided their attempts as to no purpoſe: yet were ſhortly after made a prey to the enemy. Arimazes having ga[illegible: 1 letter]iſon'd a very ſtrong and ſteep rock in the Sogdian countrey with 30000.Plut: in Alex. Curt. lib. 7. men, ſent to Alexander the great (who demanded it) to know whether he could fly or not? But the next day he was taken together with his ſtrong hold, and n[illegible: 3 letters]ed to a croſſe. God delights to confute men in their confidences: that thoſe that are his, may run to the Rock of ages Iſa. 26.4. to that Arx roboris of his holy Name, which alone is impregnable, inexpugnable. The Spaniards called their Navy in 88. the Invincible Armado: but it proved otherwiſe: and that upon Saint James his day, whom they count their Patrone, their Tutelary-Saint. It is not unlawfull to have cityes and ſtrong-holds &c. but to confide in them, by riſing up to a corky frothy hope when we have them: or to ſit down in a faithleſſe ſullen diſcontent and deſpondency when we want them; this is to make fleſh our arme, and ſo to incurr that heavy curſe Ier. 17.5. God will cut off all occaſions of ſo doing from thoſe whom he loveth, as here he promiſeth: and as accordingly he performed to this people, after their return from Babylon, and eſpecially a little before the comming of Chriſt in the fleſh, when they were reduced by Pompey into a province of the Roman Empire.

Verſe 12. And I will cut off witch-crafts &c.] As before God had p[illegible: 1 letter]omiſed to take away ſuch things as in themſelves are not evill, but only by our abuſe: ſo here he will alſo remove from his people things ſimply evill, and unlawfull, ſuch as are witch-crafts, idolatry &c. that he may make way for mercy which he is ready to give, [non-Latin text not transcribed] Inde [non-Latin text not transcribed] faſcino. were they but fit to receive it. The word here rendred witchcrafts hath the ſignification of changing or turning: and is uſed for unlawful diveliſh arts and Artiſans. It is alſo applyed to falſe teachers and their juglings Gal. 3.1. Rev. 18.23. See a like promiſe Zech. 13.2. with the Note there. See Mal. 3.5. with the Note.

and thou ſhalt have no more ſooth-ſayers] Or ſtarr-gazers,Fuller. Miſc. lib. 1. cap. 16. diviners; fortunetellers. One derivation of the word clepeth them Nebulones or Knaves: as thoſe that undertake to foretell future things ex nebulis by the clouds, planets, ſtarrs, by calculating nativities, and the like unlawfull practiſes of Judiciary Aſtrologie, Necromancie, Pyromancie, Oneiromancie, Aruſpicie, Sor[illegible: 1 letter]ilegie, and other diabolicall Arts of that nature. The Epheſians were much addicted to ſuch wicked practiſes: hence the proverb [non-Latin text not transcribed] for the black art. The Samaritans alſo, Act. 8. And hence that malicious ſlander of the Jewes, Say we not well that thou art a Samaritan, that is, one that dealeth with the devil: for otherwiſe they knew, that Chriſt was no Samaritan, but a Galilean, as they called him in ſcorn,Joh. 8.48. in truth a Bethlehemite, as verſe 2. The Jews themſelves are taxed, Eſay 2.6. that they were Soothſayers, like the Philiſtines; and told, that God had therefore forſaken them, or ſent them away into captivity. See more againſt this ſort of ſinne and ſinners, Eſay 44.24, 25, 26. and 47.12, 13, 14. Jer. 10.2, 2. Dan. 2.1, 2, 3, &c. But eſpecially Deut. 18.10, 11. where we have theſe five Arguments (as One well obſerveth) againſt Aſtrologicall, and other unlawfull predictions. Firſt, that all ſuch are abomination to the Lord, verſe 2. Secondly, that for ſuch Arts, the Canaanites were driven out, verſe 12. Thirdly, that unleſſe men caſt away the uſe of the ſaid Arts, they cannot be perfect, that is, upright and ſincere with God, verſe 13. Fourthly, that godly men muſt differ from Canaanites and Heathens, in the abandoning ſuch arts, verſe 14. Laſtly, that inſtead of ſuch wayes of prediction, the Lord raiſeth up Chriſt, the great Prophet, to foretell unto them what is meet for them to foreknow, verſe 15. with Act. 3.23. To ſeek to know more, is condemned for curioſity and raſhneſſe, by Chriſt himſelf, in his own diſciples, Act. 1.7. it derogateth from the glory of Chriſt, in whom are hid all the treaſures of wiſdome and knowledge: it is to go a whoring from Chriſt, Lev. 20.6. and is therefore in this Text fitly yoked with idolatry: It is here alſo reckoned among thoſe things that muſt be cut off, if Chriſts kingdom ſhall be ſet up amongſt us. So that if there were no other text of Scripture againſt that wickedneſſe but this alone, it were ſufficient.

Verſe 13. Thy graven images alſo will I cut off] Sorcery and Idolatry are fitly coupled here and elſewhere: for they commonly go together, as in the Pope and his Clergy. See Rev. 9.21. and 21.8. as alſo in the Canaanites, Philiſtines, and other Heathens. True it is, that the Temples at Rome were without images for 170 years after it was built: that the Lacedemonians would not endure pictures or images, leſt by them they ſhould be diſtracted: that the Turks and Jews both, at this day, do abhorre Chriſtian Religion, for the abominable idolatry they ſee among Papiſts. For ſince the captivity of Babylon, the graven images and ſtatues have been ſo cut off from the Jews, that they would never be drawn to worſhip the work of their hands. They have a ſaying amongſt them to this day,Moſes Gerand. That no puniſhment befalleth them, wherein there is not an ounce of that golden calf, they once made in the wilderneſſe. Having paid therefore for their learning, they abhorre idols, Rom. 2.22. and count it ſacriledge, as Plutarch did, to worſhip by images. The Papiſts ſhould do ſo likewiſe: and not ſay as their Vaſquez (unable to anſwer our arguments doth) that the ſecond Commandement belonged to the Jews onely: or bring ſuch proofs for their idolatry, that the images themſelves (if they were ſenſible) would bluſh to hear repeated.

Verſe 14. And I will pluck up thy groves, &c.] wherein thou placeſt a part of thy happineſſe, (as the Hebrew word importeth) and haſt an over-high opinion of them, becauſe anciently frequented by the Fathers, before the Law. But it ſhould have been conſidered, that it was but a will-worſhip at beſt; yea, that God had flatly forbidden the planting of groves, Deut. 16.21. as things in uſe among Pagans, for honour, either of ſome God, or ſome great mans ghoſt, which was thought to dwell there. Nulli certa domus, lucis habitamus opacis.Virg. Aeneid. The worſhippers of Priapus, (that ſhame) when they had ended their ſacrifice, ſtept into a grove hard by the altar, and there like bruit heaſts, promiſcuouſly ſatisfied their luſts: thereby as they conceived, beſt pleaſing their god.

So will I deſtroy thy cities.] Or, thine enemies: and this will be the end, or fruit of that forementioned reformation. Mr. Fox obſerveth, that in K. Edw. the ſixts time, the Engliſh put to flight their enemies in Muſcleborough field,Acts & Mon. in the ſelfſame day and hour wherein the Reformation, enjoyned by Parliament, was put in execution at London, by burning of idolatrous images.

Verſe 15. And I will execute vengeance in anger] upon thoſe that refuſe to bee reformed, that know not God, and obey not the Goſpel of our Lords Jeſus Chriſt, 2 Theſ. 1.8. Such as were the Jews enemies, the primitive perſecutours, the ſtubborne Papiſts, ſome of whom have profeſſed, that they would rather take part with the Turks then with the Lutherans: as ſome rigid Lutherans again have proteſted openly, that they would return to the Papacy, rather then to admit ever of that Sacramentary and Predeſtinary peſtilence (as they call it) of the Calviniſts. But what a ſad ſtory is that related by Mr. Burroughs, who had it from a worthy Miniſter of thoſe parts;Burr. on Hoſ. 1. p. 465. that at Hamborough was not long ſince held a conſultation by ſome learned Lutherans concerning the cauſe and cure of Germanies calamities: and where it was concluded, that Germany ſuffered ſo much in theſe late warres, becauſe their images in Churches were not adorned enough, which therefore they would preſently procure done. Had they conſulted this Text, they might ſoon have ſeen their miſtake, and bethought them of better. But Lord, when thine hand is lifted up, Eſay 26.11. they will not ſee: howbeit they ſhall ſee, and be aſhamed for their envy toward thy people: yea, their ears ſhall be opened, and their inſtruction ſealed, Job 33.16. that they may be accounted worthy to eſcape that vengeance, that ſhall be executed in anger and fury upon the Heathen, that have not heard the joyfull ſound, but, as ſo many ſea-monſters, have with a deaf ear paſſed by the doctrine of ſalvation, the Goſpel of peace.