Day 1060 of 1461 · 2029-11-25
Micah 5:1–15
1Now you shall gather yourself in troops, daughter of troops. He has laid siege against us. They will strike the judge of Israel with a rod on the cheek.
2But you, Bethlehem Ephrathah, being small among the clans of Judah, out of you one will come out to me that is to be ruler in Israel; whose goings out are from of old, from ancient times.
3Therefore he will abandon them until the time that she who is in labor gives birth. Then the rest of his brothers will return to the children of Israel.
4He shall stand, and shall shepherd in the strength of Yahweh, in the majesty of the name of Yahweh his God: and they will live, for then he will be great to the ends of the earth.
5He will be our peace when Assyria invades our land, and when he marches through our fortresses, then we will raise against him seven shepherds, and eight leaders of men.
6They will rule the land of Assyria with the sword, and the land of Nimrod in its gates. He will deliver us from the Assyrian, when he invades our land, and when he marches within our border.
7The remnant of Jacob will be among many peoples, like dew from Yahweh, like showers on the grass, that don’t wait for man, nor wait for the sons of men.
8The remnant of Jacob will be among the nations, among many peoples, like a lion among the animals of the forest, like a young lion among the flocks of sheep; who, if he goes through, treads down and tears in pieces, and there is no one to deliver.
9Let your hand be lifted up above your adversaries, and let all of your enemies be cut off.
10“It will happen in that day”, says Yahweh, “that I will cut off your horses out from among you, and will destroy your chariots.
11I will cut off the cities of your land, and will tear down all your strongholds.
12I will destroy witchcraft from your hand; and you shall have no soothsayers.
13I will cut off your engraved images and your pillars out from among you; and you shall no more worship the work of your hands.
14I will uproot your Asherah poles out from among you; and I will destroy your cities.
15I will execute vengeance in anger, and wrath on the nations that didn’t listen.”
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~926 words.
Matthew Henry. The Assyrian, a potent enemy, comes into their land (Mic 5:5, Mic 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 36:1; Isa 37:3. 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. 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 (Mic 5:3): 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.
Jamieson–Fausset–Brown. 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 (Isa 66:7-11; Luk 21:24; Rev 12:1-2, Rev 12:4; compare Rom 8:22). the remnant of his brethren shall return unto the children of Israel--(Compare Mic 4:7). 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. 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 (Deu 32:2; Psa 72:6; Psa 110:3).
John Calvin. 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. 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. 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.
Jonathan Edwards. “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto me, who is to be Ruler in Israel, whose goings forth have been from of old, from everlasting.” Here it may be noted concerning these two expressions in the verse, shall he come forth unto me, and that other, whose goings forth have been from of old, &c. that the verb come forth, in the former, and goings forth, in the latter, are words of the same root in the Hebrew. “I will pour my blessing upon thine offspring, and they shall spring up as among the grass, and as willows by the watercourses. The birth of a prince is compared to the rising of a luminary; the birth of Christ in particular, in that prophecy of Balaam, “A Star shall rise out of Jacob.” IV.
C. H. Spurgeon, sermons. God the Father here speaks, and says, “Out of thee shall he come forth unto me that is to be the ruler in Israel.” Secondly, where did he come to at the time of his incarnation? How do angels crowd around to see the Son of God take off his robes He laid aside his crown; he said, “My father, I am Lord over all, blessed for ever, but I will lay my crown aside, and be as mortal men are.” He strips himself of his bright vest of glory; “Father,” he says, “I will wear a robe of clay, just such a men wear.” Then he takes off all those jewels wherewith he was glorified; he lays aside his starry mantles and robes of light, to dress himself in the simple garments of the peasant of Galilee. Ah! beloved, he who knoweth the Father, and the Son, and the Holy Ghost as he should know them, never setteth one before another; he is not more thankful to one than the other; he sees them at Bethlehem, at Gethsemane, and on Calvary, all equally engaged in the work of salvation.
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
The Incarnation and Birth of Christ · Micah 5:2
God the Father here speaks, and says, “Out of thee shall he come forth unto me that is to be the ruler in Israel.” Secondly, where did he come to at the time of his incarnation? Ah! beloved, he who knoweth the Father, and the Son, and the Holy Ghost as he should know them, never setteth one before another; he is not more thankful to one than the other; he sees them at Bethlehem, at Gethsemane, and on Calvary, all equally engaged in the work of salvation. Let every thought that you have of Jesus be also connected with the eternal, ever-blessed God; for “he,” saith Jehovah, “shall come forth unto me.” Who sent him, then?
Full commentary on this passage
Matthew Henry
chapter
In this chapter we have, I. A prediction of the troubles and distresses of the Jewish nation (Mic 5:1). II. A promise of the Messiah, and of his kingdom, to support the people of God in the day of these troubles. 1. Of the birth of the Messiah (Mic 5:2, Mic 5:3). 2. Of his advancement (Mic 5:4). 3. Of his protection of his people, and his victory over his and their enemies (Mic 5:5, Mic 5:6). 4. Of the great world by it (Mic 5:7). 5. Of the destruction of the enemies of the church, both those without, that attack it, and those within, that expose it (Mic 5:8-15).
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1–6
Here, as before, we have,
I. The abasement and distress of Zion, Mic 5:1. 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 (Mic 3:11) 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, Psa 89:38, Psa 89:39), 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 Psa 90:2, 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, Joh 8:58. Dr. Pocock observes that the going forth is used (Deu 8:3) 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, Joh 1:1, Joh 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, Luk 1:32, Luk 1:33. The Jews object that our Lord Jesus could not be the Messiah, for he was so far…
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7–15
Glorious things are here spoken of the remnant of Jacob, that remnant which was raised of her that halted (Mic 4:7), and it seems to be that remnant which the Lord our God shall call (Joe 2:32), on whom the Spirit shall be poured out, the remnant that shall be saved, Rom 9:27. 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, Mic 5:7. 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 2:23. 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 38:28. 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. Psa 110:3, 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 (Deu 32:2), and all about them shall wait for them as for the rain, Job 29:23. 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, Psa 72:6.
II. That they shall be as a lion among the beasts of the forest, that treads down and tears in pieces, Mic 5:8. 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, Co2 10:4, Co2 10:5. They shall have courage which all their adversaries shall not be able to resist (Luk 21:15), 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, Mic 5:9, 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 enem…
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John Calvin
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Micah 5:1-2
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.
1. [140] Nunc colligas te (vel, obsidione cingeris, ut alii vertunt) filia congregationis (hoc est, turmae;) obsidionem posuit contra nos; in virga percutient ad maxillam judicem Israel.
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.
2. Et tu Beth-lehem Ephrata, parva ad essendum (ut ita loquar) inter millia Jehudah; ex te mihi egredietur ad essendum dominatorem (sic transfero durius, ut sit dominator) in Israel: et egressus ejus ab initio, a diebus seculi.
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 htgddy, etgaddi, and the noun gdvd, 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 re…
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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 [143] 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 [144] 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 [145] The Prophe…
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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 gov…
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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 [148] 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 C…
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6
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 rvym septem pastores; nunc dicit rh; 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 [150]
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."
Footnotes:
[150] kphtchyh, in its openings or entrances: so most render the word. Entos polon autes -- 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 h 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 wa…
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7
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. [151] 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 s'ryt, sharit, a remnant or residue. There shall then be the residue of Jacob; [152] 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 vqrv, 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 th…
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9
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 --
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10
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 [154] 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, …
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Jamieson–Fausset–Brown
2
Beth-lehem Ephratah-- (Gen 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 Neh 11:25, &c. Under Rehoboam it became a city: Ch2 11:6, "He built Beth-lehem." Mat 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 (Jdg 6:15; Joh 1:46; Co1 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), which had their several heads or "princes"; hence in Mat 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" (Exo 18:25; compare Sa1 10:19).
unto me--unto God the Father (Luk 1:32): to fulfil all the Father's will and purpose from eternity. So the Son declares (Psa 2:7; Psa 40:7-8; Joh 4:34); and the Father confirms it (Mat 3:17; Mat 12:18, compare with Isa 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" (Gen 49:10; Isa 9:6). In Sa2 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 Jer 30:21, "their governor shall proceed from the midst of them"; answering closely to "out of thee shall come forth the ruler," here (compare Isa 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; Pro 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 (Gen 3:15). Then the Shemitic division of mankind is declared as the quarter in which He was to be looked for (Gen 9:26-27); then it grows clearer, defining the race and nation whence the Deliverer should come, namely, the seed of Abraham, the Jews (Gen 12:3); then the particular tribe, Judah (Gen 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 (Mat. 1:1-17; Luk 1:26-35; Luk 2:1-7); and then all the scattered rays of prophecy concentrate in Jesus, as their focus (Heb 1:1-2).
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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, Isa 7:14. Zion "in travail" (Mic 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 oœ Messiah as her Redeemer (Rom 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" almost two thousand years 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 (Isa 66:7-11; Luk 21:24; Rev 12:1-2, Rev 12:4; compare Rom 8:22).
the remnant of his brethren shall return unto the children of Israel--(Compare Mic 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.
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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 (Isa 61:5) [MAURER].
feed--that is, rule: as the Greek word similarly in Mat 2:6, Margin, means both "feed" and "rule" (Isa 40:11; Isa 49:10; Eze 34:23; compare Sa2 5:2; Sa2 7:8).
in the majesty of the name of the Lord--possessing the majesty of all Jehovah's revealed attributes ("name") (Isa 11:2; Phi 2:6, Phi 2:9; Heb 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 (Mic 4:4; Isa 14:30).
unto the ends of the earth-- (Mic 4:1; Psa 72:8; Zac 9:10).
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5
this man--in Hebrew simply "This." The One just mentioned; He and He alone. Emphatical for Messiah (compare Gen 5:29).
the peace--the fountainhead of peace between God and man, between Israel and Israel's justly offended God (Gen 49:10; Isa 9:6; Eph 2:14, Eph 2:17; Col 1:20), and, as the consequence, the fountain of "peace on earth," where heretofore all is strife (Mic 4:3; Hos 2:18; Zac 9:10; Luk 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; Pro 6:16; Ecc 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] (Jo1 2:20, Jo1 2:27). "Princes" also were anointed, and they are mentioned as under Messiah (Isa 32:1). English Version therefore gives the probable sense.
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6
waste--literally, "eat up": following up the metaphor of "shepherds" (compare Num 22:4; Jer 6:3).
land of Nimrod--Babylon (Mic 4:10; Gen 10:10); or, including Assyria also, to which he extended his borders (Gen 10:11).
in the entrances--the passes into Assyria (Kg2 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.
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remnant of Jacob--already mentioned in Mic 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 (Deu 32:2; Psa 72:6; Psa 110:3). The influence of the Jews restored from Babylon in making many Gentile proselytes is an earnest of a larger similar effect hereafter (Isa 66:19; Zac 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.
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8
as a lion--In Mic 5:7 Israel's benignant influence on the nations is described; but here her vengeance on the godless hosts who assail her (Isa 66:15-16, Isa 66:19, Isa 66:24; Zac 12:3, Zac 12:6, Zac 12:8-9; Zac 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.
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Thine hand shall be lifted up--In Isa 26:11 it is Jehovah's hand that is lifted up; here Israel's as Mic 5:8 implies, just as "Zion" is addressed and directed to "beat in pieces many people" (Mic 4:13; compare Isa 54:15, Isa 54:17). 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 Exo 13:9, with Exo 14:8).
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6 more notes on this passage are in the library.
Jonathan Edwards
2 · Notes on the Bible
[501] Micah v. 2. “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto me, who is to be Ruler in Israel, whose goings forth have been from of old, from everlasting.” Here it may be noted concerning these two expressions in the verse, shall he come forth unto me, and that other, whose goings forth have been from of old, &c. that the verb come forth, in the former, and goings forth, in the latter, are words of the same root in the Hebrew.
Now in order to an understanding of this text, and a clear discovering of the great doctrine taught in it, it may be worth the while to observe particularly how these words, and words of that root, are used in the Hebrew Bible.
These words are often used to signify the proceeding or flowing forth of water, as from a fountain. Gen. ii. 10. “A river went out of Eden;” Deut. viii. 7. “Fountains that spring out of valleys;” Ezek. xlvii. 1. “Waters issued out from under the threshold;” ver. 8. “Waters issue;” so ver. 12.; Zech. xiv. 8. “Living waters shall go out of Jerusalem;” Num. xx. 11. “And the waters came out abundantly;” Judg. xv. 19. “And there came water thereout,” i. e. out of the jaw-bone, or out of Lehi; Isa. lviii. 11. “Like a spring of water,” in the Hebrew, “A going forth of waters;” so Psalm cvii. 33. ”Water springs,” in the Hebrew, ”Going forth of water;” so ver. 35. ”Water springs;” Isa. xli. 18. “The dry land, springs of water.”
They are often used to signify the rising of the sun or the rising of the light of the morning, or the proceeding of beams of light from a shining body, or luminary. Gen. xix. 24. “The sun was risen on the earth;” Ezek. vii. 10. “The morning is gone forth; Isa. xiii. 10. “The sun shall be darkened in his going forth;” Isa. lxii. 1. ”Go forth, as brightness;” Hos. vi. 5. “Thy judgments are as the light that goeth forth;” Psal. xix. 6. “His going forth is from the end of heaven;” Psal. lxv. 8. “The out-goings of the morning.”
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2 · Notes on the Bible
They are often used to denote the springing or sprouting of plants, or of something that grows like a plant. Job xiv. 2. “He cometh forth like a flower;” Isa. xi. 1. “And there came forth a Rod out of the stem of Jesse;” 1 Kings iv. 33. “The hyssop that springeth out of the wall;” Deut. xiv. 22. “All that the field bringeth forth;” Heb. “All that goeth forth out of the field;” Job viii. 16. “His branch shooteth forth in his garden;” Dan. viii. 8. “There came forth four notable horns;” Exod. xxv. 32. “Six branches shall come out of the sides of it;” so ver. 33, 35. and chap. xxxvii. 18, 21. Isa. xlii. 5. “He that spreadeth forth the earth, and that which cometh out of it.”
They are often used to express the proceeding of a word, or voice, from him, whose word or voice it is: Gen. xxiv. 50. “The word proceedeth from the Lord;” Judg. xi. 36. “According to that which proceedeth out of thy mouth;” Esth. vii. 8. “As the word went out of the king’s mouth;” Jer. xliv. 17. “Whatsoever thing goeth forth from my mouth;” Dan. ix. 23. ”Came forth the word;” Isa. xlviii. 3. “They went forth out of my mouth;” Exod. xxx. 2. “Do according to all that proceedeth out of his mouth;”Ezek. xxxiii. 30. “What is the word that cometh forth from the Lord;” Num. xxxii. 24. “Do that which proceedeth out of your mouth;” Josh. vi. 10. “Neither shall my word proceed out of your mouth;” 1 Sam. ii. 3. “Let not arrogancy, or hard speech, come out of your mouth;” Job xxxvii. 2. “The sound that goeth out of his mouth;” Isa. lv. 11. “My word that goeth out of my mouth;” Lam. iii. 38. ”Out of the mouth of the Most High proceedeth not evil and good;” Psal. lxxxix. 34. “Nor alter the thing which is gone out of my lips;” Heb. Alter the going forth of my lips.
They are very often used for proceeding by generation both from the father, and the mother.
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2 · Notes on the Bible
They are very often used for proceeding from a father by generation: 2 Sam. xvi. 11. “My son, my son, which came forth out of my bowels;” Gen. xii. 14. “Out of whom came Philistim;” so 1 Chron. i. 12. 1 Chron. iii. 53. “Of them came the Zarethites;” Isa. xlviii. 1. “Are come forth out of the waters of Judah;” 1 Kings viii. 19. “Thy son that cometh forth out of thy loins;” so 2, 6, 9. the same words; Gen. xlvi. 26. “That came out of his loins;” so Exod. i. 5. “That came out of the loins of Jacob;” Judg. viii. 30. “Threescore and ten sons;” so in the Hebrew; Gen. xv. 4. “He that shall come forth out of thy bowels;” 2 Sam. vii. 12. “Thy seed which shall proceed out of thy bowels;” 2 Kings xx. 18. “And of thy sons which shall issue from thee;” Isa. xxxix. 7. “Thy sons which shall issue from thee;” Gen. xvii. 6. “Kings shall come out of thee;” Gen. xxxv. 11. “Kings shall come out of thy loins;” 2 Chron. xxxii. 21. “They that come forth out of his bowels;” Jer. xxx. 21. “Their nobles shall be of themselves, and their governor shall proceed from the midst of them;” so commonly the word, offspring, in our translation, is in the Hebrew a word of this root, that signifies as much as goings forth; Isa. xxii. 24. “all the glory of his father’s house, the offspring and the issue; Isa. xlviii. 19. “the offspring of thy bowels;” Isa. xliv. 3. “my blessing upon thine offspring;” so Isa. lxi. 9. Isa. lxv. 23. Job xxi. 8. Job xxvii. 14. and Job xxxi. 8.
They are often used for that proceeding which there is in the birth, from the mother; Gen. xxiv. 25, 26. “his brother came out;” Gen. xxxviii. 28. “this came out first;” so ver. 29. and ver. 30. Job xxxviii. 29. ”out of whose womb came the ice?” Eccles. v. 15. “as he came forth out of his mother’s womb;” and Job iii. 11. Job xx. 18. Job i. 21. Exod. xxi. 22. “so that her fruit depart from her;” Deut. xxviii. 57. “her young one that cometh out from between her feet;” Deut. xii. 12. “when he cometh forth out of his mother’s womb;” Job xxxviii. 8. “as if it had issued out of the womb.”
Now concerning these things, I would make the following observations:
I. The generation of mankind, their proceeding from their fathers or ancestors, or of a particular stock and family, is often compared in the Old Testament to the issue of waters from a fountain: so Isa. xlviii. 1. Psal. lxviii. 26. Gen. xxxiii. 28. and other places
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
2 · Notes on the Bible
II. The generation of mankind is often compared to the springing and shooting forth of plants: Isa. xliv. 3, 4. “I will pour my blessing upon thine offspring, and they shall spring up as among the grass, and as willows by the watercourses. Psalm lxxii. 15. “They of the city shall flourish as the grass of the earth;” so Job xiv. 2. “He cometh forth as a flower,” and many other places; and particularly is the birth of the Messiah often compared to the springing of a plant or branch; as in Isa. xi. 1. “There came forth a Rod out of the stem of Jesse,” and many other places.
III. The birth of a prince is compared to the rising of a luminary; the birth of Christ in particular, in that prophecy of Balaam, “A Star shall rise out of Jacob.”
IV. It being thus, and the words used in this passage of Micah v. 2. which express the Messiah’s coming forth out of Bethlehem, and also his going forth from everlasting, being the same or from the same root with those that are so often used to signify the issuing of waters from a fountain, and the sprouting forth of plants, and the going forth of a luminary; and not only so, but also abundantly used expressly to signify generation, or a being born: hence it is most reasonable and natural to understand the coming forth and going forth of the Messiah, here spoken of, concerning his GENERATION.
V. Considering these things, and the word used when it is said that the Messiah shall come forth out of Bethlehem, is so often used to signify a person’s being born of his mother, and that to be born unto such a one, is a phrase used in the Scripture to signify that the person, to whom he is said to be born, is his father; hence when God says, “Out of Bethlehem shall the Messiah come forth unto me“ it is most natural to interpret it thus: “In Bethlehem shall the Messiah be born of a woman, who shall be his mother, but not as begotten of a man, or having any man for his father; but I only will be his Father; she shall not bear this child to any earthly father, but to me only.”
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
2 · Notes on the Bible
VI. And when these words are subjoined, “Whose goings forth were of old, from everlasting,” and the words goings forth are so very frequently used for generation of a father; hence it is most natural to interpret the text thus: “In Bethlehem shall the Messiah be born of his mother, who is begotten not by any man, but by me only as his Father; and this generation of him, by which I am his Father, will not be then a new thing; it is an eternal generation, it has been already of old, from everlasting.”
VII. It greatly confirms the supposition, that the goings forth, which are said to be of old, from everlasting, intend his eternal generation, or proceeding from the Father, that Christ, with respect to his proceeding from the Father, is represented as the Father’s glory and brightness, as though he proceeded from him, as brightness from a luminary; and as the Father’s Word: and that the original word used here, is so from time to time used to signify the going forth of light, or brightness, and abundantly for the proceeding of a word from him whose word it is.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)