Text -- Micah 4:4 (NET)

4:4 Each will sit under his own grapevine or under his own fig tree without any fear. The Lord who commands armies has decreed it.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Mic 4:4

The redeemed of the Lord, redeemed from Babylonish captivity, the type of a greater redemption by Christ.

Wesley: Mic 4:4

That is, they shall enjoy peace, security and plenty.

Wesley: Mic 4:4

days.

JFB: Mic 4:4

That is, enjoy the most prosperous tranquillity (1Ki 4:25; Zec 3:10). The "vine" and "fig tree" are mentioned rather than a house, to signify, there will be no need of a covert; men will be safe even in the fields and open air.

JFB: Mic 4:4

Therefore it must come to pass, however unlikely now it may seem.

Clarke: Mic 4:1-4

But in the last days it shall come to pass - These four verses contain, says Bp. Newcome, a prophecy that was to be fulfilled by the coming of the Messiah, when the Gentiles were to be admitted into covenant with God, and the apostles were to preach the Gospel, beginning at Jerusalem, Luk 24:47; Act 2:14, etc., when Christ was to be the spiritual Judge and King of many people, was to convince many nations of their errors and vices, and was to found a religion which had the strongest tendency to promote peace. Bp. Lowth thinks that "Micah took this passage from Isaiah;"or the Spirit may have inspired both prophets with this prediction; or both may have copied some common original, the words of a prophet well known at that time. The variations (few and of little importance) may be seen in the notes on the parallel passages, Isa 2:2, etc.; to which the reader is requested to refer.

Clarke: Mic 4:4

Under his vine and under his fig tree - A proverbial expression, indicative of perfect peace, security, and rural comfort. See on Isa 2:1 (note). This verse is an addition to the prophecy as it stands in Isaiah. See Clarke on Mic 4:1 (note).

Calvin: Mic 4:4

Micah goes on here with the same subject, — that when the minds of men shall be disposed to acts of kindness, every one shall enjoy God’s blessing without being disturbed. There seems indeed to be two things here included, — that acts of hostility shall cease, — and that real happiness cannot exist among men, except Christ rules among them by the doctrine of his Gospel. And the same thing the prophets teach elsewhere, that is, that every one shall live without fear; and this they do, in order to show that men ever live in a miserable dread, except when they are safe under the protection of God. It is the same thing as though the Prophet had said, that the life of men is most miserable, where the doctrine of the Gospel is not had, inasmuch as when they are disturbed by continual disquietude, every one fears for himself, every one suffers constant terrors. There is nothing more miserable than such a state of things, for peace is the chief good.

We now then understand the meaning of the Prophet to be, — that under the reign of Christ the faithful shall enjoy true and full happiness, as they shall be exempt from trembling and fear; hence he names the vine and the fig-tree. He might have said, “Every one shall live securely at home;” but he says, Every one shall rest under his own fig-tree and under his own vine; that is, though exposed to thieves, he shall yet fear no violence, no injury; for those who were thieves shall observe what is just and right; those who were bloody shall study to do good. Hence when no one closes the door of his house, yea, when he goes out into the fields and sleeps in the open air; he will still be safe and secure. We now then see why the Prophet mentions here the fig-tree and the vine, rather than the dwelling-house.

And there will be no one to terrify them What the Prophet designed to express is here more clearly specified, — that there would be no danger, and that there would therefore be no need of hiding-places or of any defenses. Why? Because the very fields, he says, will be free from every thing that may hurt, as there will be none to cause fear. And the Prophet seems to allude to the blessing promised in the Law, for Moses used nearly the very same words: and the Prophets, we know, drew many things from the Law; for their design was to retain the people in its doctrine, and to render it as familiar as possible to them. As then Moses promised, among other things, this security,

‘Ye shall sleep, and none shall terrify you,’ (Lev 26:6;)

so the Prophet also, in speaking here of the kingdom of Christ, shows that this blessing would be then fully accomplished.

He now at last subjoins, The mouth of Jehovah hath thus spoken, that he might confirm what seemed incredible: for, as I have already said, since he had shortly before predicted the devastation of mount Zion and the ruin of the temple, it seemed very improbable that the nations would come there to worship God. But he declares that the mouth of God had thus spoken, that the faithful might overcome all obstacles and struggle against despair; though they saw the temple destroyed, the mount Zion desolated, though they saw a horrible waste and wild beasts occupying the place of men; they were yet to continue to entertain firm hope. — How so? Because Jehovah has made a promise and he will fulfill it: for when mention is made of God’s mouth, his omnipotence is to be understood by which will be executed whatever he has promised.

TSK: Mic 4:4

But : The connection of this prophecy with the close of the preceding chapter shews that the establishment of the Christian Church, in consequence of the abrogation of the Mosaic dispensation, and the destruction of Jerusalem by the Romans, was intended. But, though it has in a measure been fulfilling ever since these events, yet its grand accomplishment must still be future.

they : 1Ki 4:25; Isa 26:16; Zec 3:10

none : Isa 54:14; Jer 23:5, Jer 23:6; Eze 34:25, Eze 34:28, Eze 38:11, Eze 39:26

for : Isa 1:20, Isa 40:5, Isa 58:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mic 4:4

But - And

They shall sit every man, under his vine and under his fig-tree - Palestine was a home of the vine and the fig-tree. Vineyards were a common property, possessed by all but the very poor , or even by them Neh 5:4; Jer 39:10. The land was "a land of bread and vineyards"2Ki 18:32. The vine was the emblem of the people, in Psalmists and prophets (Psa 80:8 ff; Isa 3:14; Isa 5:1 ff; Isa 27:2; Jer 2:21; Jer 12:10; Eze 15:1-8; Eze 17:5-10; Eze 19:10; Hos 10:1). The bunch of grapes or the vine-leaf appear as characteristic emblems on Jewish coins , chiefly in the times of their revolts under Vespasian and Hadrian . The fig is also mentioned as part of the characteristic fruitfulness of Palestine Deu 8:8.

It too was an universal property 2Ki 18:32. Both formed natural arbors; the fig had its name probably from its length, the vine from the arch made by its drooping boughs. Both formed, in those hot countries, a grateful shade. The vine, rising with its single stem, was spread over trellis-work or by props, so as to enclose a considerable space . Even in Italy, a single vine shaded a portico . In Palestine it grew by the walls of the house Psa 128:3.

Rabbis relate how their forefathers sat and studied under the fig-tree , as Nathanael was doubtless meditating or praying under one, when Jesus, being God, saw him Joh 1:48. It exhibits a picture of domestic peace, each family gathered in harmony and rest under the protection of God, each content with what they have, neither coveting another’ s, nor disturbed in their own. Wine is explained in Holy Scripture to be an emblem of gladness, and the fig of sweetness . Cyril: "For exceeding sweet is the word of the Saviour, and it knoweth how to gladden man’ s heart; sweet also and full of joy is the hope of the future, wherewith we are enriched in Christ.

Such had been Israel’ s lot in the peaceful days of Solomon 1Ki 4:25, the peace of whose times had already been made the image of the Gospel Ps. 72; the coming of the Queen of the South from the uttermost parts of the earth, to hear the wisdom of Solomon Mat 12:42, had made her kingdom to be selected as an emblem of those who should fall down before Christ and serve Him Psa 60:12 :10-11. Lap.: "Such is that most quiet fearlessness which the law of Christ bringeth, as being the law of charity, peace, and concord."

And none shall make them afraid - o : "Neither man, nor devil; for the Lord hath given us power to "tread on serpents and scorpions, and over all the power of the enemy, and said, nothing shall by any means hurt you"Luk 10:19, and bade us, "fear not them which kill the body"Mat 10:28. Witness the might which He gave to His Apostles and Martyrs.

For the mouth of the Lord of Host hath spoken it - The prophets often add this, when what they say, seems, for its greatness, past belief Yet it will be, because He hath spoken it, "the Lord"who changeth not, "the Lord of Hosts,"to whose commands all creatures are subject, whose word is truth with whom to speak is to do.

Poole: Mic 4:4

But they the redeemed of the Lord, redeemed from Babylonish captivity, and brought back into their own land, the type of a greater redemption by Jesus Christ,

shall sit every man under his vine and under his fig tree: the planting vines and fig trees was one part of that husbandry which the Jews made great profit by; to this husbandry they were much addicted in times of peace, 1Ki 4:25 , and when peace, security, and riches or plenty are promised, among other ways of expressing it, this is one: so Zec 3:10 . So in the type, the Jews returned (whilst they walked in the ways of the God of Jacob) did enjoy safety and plenty, as Eze 34:25-28 36:8,9 , &c. This was made good in the gospel days more universally and fully, both in outward and inward peace under the Messiah.

None shall make them afraid those that were once enemies shall be friends; the wolf shall dwell with the lamb, and the leopard shall lie down with the kid, Isa 11:6-9 . These proverbial allusions do assure us that they who were redeemed out of Babylon, and the servitude of sin, should enjoy their own with great safety and security, which literally was performed to the returned, resettled captives, and spiritually or mystically is made good among those that are redeemed by Christ, and who embrace the gospel.

For the mouth of the Lord of hosts hath spoken it: this gives us the greatest confirmation and assurance of the future accomplishment of the prediction and promise; the merciful, wise, faithful, and almighty God hath spoken it; he hath promised it, whose word spoken, commanding it should be, can make their state what he saith it shall be.

Haydock: Mic 4:4

Fig-tree. Such a happiness would not suit the ambitious, Zacharias iii. 10.

Gill: Mic 4:4

But they shall sit every man under his vine, and under his fig tree,.... A proverbial phrase, expressive of the greatest tranquillity, security, and enjoyment of property; see 1Ki 4:25; when persons need not keep within their walled towns and cities, and lack themselves up in their houses, but may sit down in their gardens, fields, and vineyards, and enjoy the fruit thereof; as the Targum interprets it,

"under the fruit of his vine, and under, the fruit of his fig tree.''

It was usual for persons in the eastern countries to sit under vines and fig trees to read, meditate, pray, or converse together, where they grow very large, as were their vines; and even with us they are frequently raised and carried over supporters, so as to be sat under; and of fig trees, we frequently read in Jewish writings of their being very large, and of their going up to them, and praying on the top of them; and of sitting under them, and studying in the law there. So one of the Rabbins says ^p, he went up into his mustard tree, as one goes up to the top of a fig tree; and it is said ^q, he that prays on the top of an olive tree, or on the top of a fig tree must come down, and pray below; and again ^r, R. Jacob and his companions were fasting, studying in the law, under a certain fig tree; and sometimes they speak of all these together, of sitting under olives, and under vines, and under fig trees, and studying in the words of the law ^s; see Joh 1:48. This is to be understood, as Aben Ezra and Kimchi explain it, of all men; not of the Israelites only, but of all nations, since there will be no more war any where; hence it follows:

and none shall make them afraid; the enemies of God's people will be no more, neither Turk nor pope, eastern or western antichrist, beast or, false prophet; wherefore, in those days of the Messiah, Judah shall be saved, and Israel shall dwell safely, even all the spiritual Israel of God, Jews and Gentiles; there shall be none to hurt in the holy mountain of the Lord, or any violence and oppression, wasting and destruction, anywhere; see Jer 23:5;

for the mouth of the Lord of hosts hath spoken it; who speaks nothing but truth, and who is able and faithful to perform what he has spoken; and therefore all this may be depended on.

Commentary -- Verse Notes / Footnotes

NET Notes: Mic 4:4

¹ tn Heb “and there will be no one making [him] afraid.”

² tn Heb “for the mouth of the Lord of Hosts has spoken.”

Commentary -- Verse Range Notes

TSK Synopsis: Mic 4:1-13

1 The glory,

5 and the peace of Christ's kingdom.

6 The restoration,

11 and victory of the church.

MHCC: Mic 4:1-8

The nations have not yet so submitted to the Prince of Peace, as to beat their swords into ploughshares, nor has war ceased. But very precious promises these are, relating to the gospel church, which will be more and more fulfilled, for He is faithful that has promised. There shall be a glorious church for God set up in the world, in the last days, in the days of the Messiah. Christ himself will build it upon a rock. The Gentiles worshipped their idol gods; but in the period spoken of, the people will cleave to the Lord with full purpose of heart, and delight in doing his will. The word " halteth," describes those who walk not according to the Divine word. The collecting the captives from Babylon was an earnest of healing, purifying, and prospering the church; and the reign of Christ shall continue till succeeded by the everlasting kingdom of heaven. Let us stir up each other to attend the ordinances of God, that we may learn his holy ways, and walk in them, receiving the law from his hands, which, being written in our hearts by his Spirit, may show our interest in the Redeemer's righteousness.

Matthew Henry: Mic 4:1-7

It is a very comfortable but with which this chapter begins, and very reviving to those who lay the interests of God's church near their heart and are concerned for the welfare of it. When we sometimes see the corruptions of the church, especially of church-rulers, princes, priests, and prophets, seeking their own things and not the things of God, and when we soon after see the desolations of the church, Zion for their sakes ploughed as a field, we are ready to fear that it will one day perish between both, that the name of Israel shall be no more in remembrance; we are ready to give up all for gone, and to conclude the church will have neither root not branch upon earth. But let not our faith fail in this matter; out of the ashes of the church another phoenix shall arise. In the last words of the foregoing chapter we left the mountain of the house as desolate and waste as the high places of the forest; and is it possible that such a wilderness should ever become a fruitful field again? Yes, the first words of this chapter bring in the mountain of the Lord's house as much dignified by being frequented as ever it had been disgraced by being deserted. Though Zion be ploughed as a field, yet God has not cast off his people, but by the fall of the Jews salvation has come to the Gentiles, so that it proves to be the riches of the world, Rom 11:11, Rom 11:12. This is the mystery which God by the prophet here shows us, and he says the very same in the first three verses of this chapter which another prophet said by the word of the Lord at the same time (Isa 2:2-4), that out of the mouth of these two witnesses these promises might be established; and very precious promises they are, relating to the gospel-church, which have been in part accomplished, and will be yet more and more, for he is faithful that has promised.

I. That there shall be a church for God set up in the world, after the defection and destruction of the Jewish church, and this in the last days; that is, as some of the rabbin themselves acknowledge, in the days of the Messiah. The people of God shall be incorporated by a new charter, a new spiritual way of worship shall be enacted, and a new institution of offices to attend it; better privileges shall be granted by this new charter, and better provision made for enlarging and establishing the kingdom of God among men than had been made by the Old Testament constitution: The mountain of the house of the Lord shall again appear firm ground for God's faithful worshippers to stand, and go, and build upon, in their attendance on him, Mic 4:1. And it shall be a centre of unity to them; a church shall be set up in the world, to which the Lord will be daily adding such as shall be saved.

II. That this church shall be firmly founded and well-built: It shall be established in the top of the mountains; Christ himself will build it upon a rock; it shall be an impregnable fort upon an immovable foundation, so that the gates of hell shall neither overthrow the one nor undermine the other (Mat 16:18); its foundations are still in the holy mountains (Psa 87:1), the everlasting mountains, which cannot, which shall not, be removed. It shall be established, not as the temple, upon one mountain, but upon many; for the foundations of the church, as they are sure, so they are large.

III. That it shall be highly advanced, and become eminent and conspicuous: It shall be exalted above the hills, observed with wonder for its growing greatness from small beginnings. The kingdom of Christ shall shine with greater lustre than ever any of the kingdoms of the earth did. It shall be as a city on a hill, which cannot be hid, Mat 5:14. The glory of this latter house is greater than that of the former, Hag 2:9. See 2Co 3:7, 2Co 3:8, etc.

IV. That there shall be a great accession of converts to it and succession of converts in it. People shall flow unto it as the waters of a river are continually flowing; there shall be a constant stream of believers flowing in from all parts into the church, as the people of the Jews flowed into the temple, while it was standing, to worship there. Then many tribes came to the mountain of the house, to enquire of God's temple; but in gospel-times many nations shall flow into the church, shall fly like a cloud and as the doves to their windows. Ministers shall be sent forth to disciple all nations, and they shall not labour in vain; for, multitudes being wrought upon to believe the gospel and embrace the Christian religion, they shall excite and encourage one another, and shall say, " Come, and let us go up to the mountain of the Lord now raised among us, even to the house of the God of Jacob, the spiritual temple which we need not travel far to, for it is brought to our doors and set up in the midst of us."Thus shall people be made willing in the day of his power (Psa 110:3), and shall do what they can to make others willing, as Andrew invited Peter, and Philip Nathanael, to be acquainted with Christ. They shall call the people to the mountain (Deu 33:19), for there is in Christ enough for all, enough for each. Now observe what it is, 1. Which these converts expect to find in the house of the God of Jacob. They come thither for instruction: " He will teach us of his ways, what is the way in which he would have us to walk with him and in which we may depend upon him to meet us graciously."Note, Where we come to worship God we come to be taught of him. 2. Which they engage to do when they are thus taught of God: We will walk in his paths. Note, Those may comfortably expect that God will teach them who are firmly resolved by his grace to do as they are taught.

V. That, in order to this, a new revelation shall be published to the world, on which the church shall be founded, and by which multitudes shall be brought into it: For the law shall go forth of Zion, and the word of the Lord from Jerusalem. The gospel is here called the word of the Lord, for the Lord gave the word, and great was the company of those that published it, Psa 68:11. It was of a divine original, a divine authority; it began to be spoken by the Lord Christ himself, Heb 2:3. And it is a law, a law of faith; we are under the law to Christ. This was to go forth from Jerusalem, from Zion, the metropolis of the Old Testament dispensation, where the temple, and altars, and oracles were, and whither the Jews went to worship from all parts; thence the gospel must take rise, to show the connexion between the Old Testament and the New, that the gospel is not set up in opposition to the law, but is an explication and illustration of it, and a branch growing out of its roots. It was in Jerusalem that Christ preached and wrought miracles; there he died, rose again, and ascended; there the Spirit was poured out; and those that were to preach repentance and remission of sins to all nations were ordered to begin at Jerusalem, so that thence flowed the streams that were to water the desert world.

VI. That a convincing power should go along with the gospel of Christ, in all places where it should be preached (Mic 4:3): He shall judge among many people. Messiah, the lawgiver (Mic 4:2.), is here the judge, for to him the Father committed all judgment, and for judgment he came into this world; his word, the word of his gospel, that was to go forth from Jerusalem, was the golden sceptre by which he shall rule and judge when he sits as king on the holy hill of Zion, Psa 2:6. By it he shall rebuke strong nations afar off; for the Spirit working with the word shall reprove the world, Joh 16:8. It is promised to the Son of David that he shall judge among the heathen (Psa 110:6), which he does when in the chariot of his everlasting gospel he goes forth, and goes on, conquering and to conquer.

VII. That a disposition to mutual peace and love shall be the happy effect of the setting up of the kingdom of the Messiah: They shall beat their swords into plough-shares; that is, angry passionate men, that have been fierce and furious, shall be wonderfully sweetened, and made mild and meek, Tit 3:2, Tit 3:3. Those who, before their conversion, did injuries, and would bear none, after their conversion can bear injuries, but will do none. As far as the gospel prevails it makes men peaceable, for such is the wisdom from above; it is gentle and easy to be entreated; and if nations were but leavened by it, there would be universal peace. When Christ was born there was universal peace in the Roman empire; those that were first brought into the gospel church were all of one heart and of one soul (Act 4:32); and it was observed of the primitive Christians how well they loved one another. In heaven this will have its full accomplishment. It is promised, 1. That none shall be quarrelsome. The art of war, instead of being improved (which some reckon the glory of a kingdom), shall be forgotten and laid aside as useless. They shall not learn war any more as they have done, for they shall have no need to defend themselves nor any inclination to offend their neighbours. Nation shall no longer lift up sword against nation; not that the gospel will make men cowards, but it will make men peaceable. 2. That all shall be quiet, both from evil and from the fear of evil (Mic 4:4): They shall sit safely, and none shall disturb them; they shall sit securely, and shall not disturb themselves, every man under his vine and under his fig-tree, enjoying the fruit of them, and needing no other shelter than the leaves of them. None shall make them afraid; not only there shall be nothing that is likely to frighten them, but they shall not be disposed to fear. under the dominion of Christ, as that of Solomon, there shall be abundance of peace. Though his followers have trouble in the world, in him they enjoy great tranquillity. If this seems unlikely, yet we may depend upon it, for the mouth of the Lord has spoken it, and no word of his shall fall to the ground; what he has spoken by his word he will do by his providence and grace. He that is the Lord of hosts will be the God of peace; and those may well be easy whom the Lord of hosts, of all hosts, undertakes the protection of.

VIII. That the churches shall be constant in their duty, and so shall make a good use of their tranquillity and shall not provoke the Lord to deprive them of it, Mic 4:5. When the churches have rest they shall be edified, and confirmed, and comforted, and shall resolve to be as firm to their God as other nations are to theirs, though they be no gods. Where we find the foregoing promises, Isa 2:2, etc. it follows (Mic 4:5), O house of Jacob! come ye, and let us walk in the light of the Lord; and here, We will walk in the name of the Lord our God. Note, Peace is a blessing indeed when it strengthens our resolutions to cleave to the Lord. Observe, 1. How constant other nations were to their gods: All people will walk every one in the name of his god, will own their god and cleave to him, will worship their god and serve him, will depend upon him and put confidence in him. Whatever men make a god of they will make use of, and take his name along with them in all their actions and affairs. The mariners, in a storm, cried every man to his god, Jon 1:5. And no instance could be found of a nation's changing its gods, Jer 2:11 : If the hosts of heaven were their gods, they loved them, and served them, and walked after them, Jer 8:2. 2. How constant God's people now resolve to be to him: " We will walk in the name of the Lord our God, will acknowledge him in all our ways, and govern ourselves by a continual regard to him, doing nothing but what we have warrant from him for, and openly professing our relation to him."Observe, Their resolution is peremptory; it is not a thing that needs be disputed: " We will walk in the name of the Lord our God. "It is just and reasonable: He is our God. And it is a resolution for a perpetuity: "We will do it for ever and ever, and will never leave him. He will be ours for ever, and therefore so we will be his, and never repent our choice."

IX. That notwithstanding the dispersions, distress, and infirmities of the church, it shall be formed and established, and made very considerable, Mic 4:6, Mic 4:7. 1. The state of the church had been low, and weak, and very helpless, in the latter times of the Old Testament, partly through the corruptions of the Jewish nation, and partly through the oppressions under which they groaned. They were like a flock of sheep that were maimed, worried, and scattered, Eze 34:16; Jer 50:6. 17. The good people among them, and in other places, that were well inclined, were dispersed, were very infirm, and in a manner lost and cast far off. 2. It is promised that all these grievances shall be redressed and the distemper healed. Christ will come himself (Mat 15:24), and send his apostles to the lost sheep of the house of Israel, Mat 10:6. From among the Jews that halted, or that for want of strength, could not go upright, God gathered a remnant (Mic 4:7), that remnant according to the election of grace which is spoken of in Rom 11:7, which embraced the gospel of Christ. And from among the Gentiles that were cast far off (so the Gentiles are described to be, Eph 2:13, Act 2:39) he raised a strong nation; greater numbers of them were brought into the church than of the Jews, Gal 4:27. And such a strong nation the gospel-church is that the gates of hell shall never be able to prevail against it. The church of Christ is more numerous than any other nation, and strong in the Lord and in the power of his might.

X. That the Messiah shall be the king of this kingdom, shall protect and govern it, and order all the affairs of it for the best, and this to the end of time. The Lord Jesus shall reign over them in Mount Zion by his word and Spirit in his ordinances, and this henceforth and for ever, for of the increase of his government and peace there shall be no end.

Keil-Delitzsch: Mic 4:1-4

The promise of salvation opens, in closest connection with the destruction of Jerusalem and of the temple, with a picture of the glory awaiting in the remotest future the temple mountain, which has now become a wild forest-height. Mic 4:1. "And it comes to pass at the end of the days, that the mountain of Jehovah's house will be established on the head of the mountains, and it will be exalted above the hills, and nations stream to it. Mic 4:2. And many nations go, and say, Up, let us go up to the mountain of Jehovah, and to the house of the God of Jacob, that He may teach us of His ways, and we may walk in His paths: for from Zion will law go forth, and the word of Jehovah from Jerusalem. Mic 4:3. And He will judge between many nations, and pronounce sentence on strong nations afar off; and they forge their swords into coulters, and their spears into pruning-hooks: nation will not lift up sword against nation, nor will they learn war any more. Mic 4:4. And they will sit, every one under his vine, and under his fig-tree, and no one will make them afraid: for the mouth of Jehovah of hosts hath spoken it."

(Note: This promise is placed by Isaiah (Isa 2:2-4) at the head of his prophecy of Zion's way through judgment from the false glory to the true. The originality of the passage in Micah is open to no question. Delitzsch acknowledges this, and has given the principal arguments in its favour in the Commentary on Isaiah . For still more elaborate proofs, see Caspari's Micha , pp. 444-5.)

By the phrase "at the end of the days,"which always denotes the Messianic era when used by the prophets (see at Hos 3:5), the predicted exaltation of the temple mountain is assigned to the period of the completion of the kingdom of God. The mountain of the house of Jehovah is the temple mountain, strictly speaking, Moriah, as the distinction made between the mountain of the house and Zion in Mic 3:12 clearly shows; but as a subordinate peak of Zion, it is embraced along with Zion in what follows (compare Mic 4:2 with Mic 4:7) as the seat of Jehovah's rule, from which the law proceeds. נכון does not mean placed or set up, but established, founded. By connecting the participle with יהיה , the founding is designated as a permanent one. בּראשׁ ההרים , upon (not at) the top of the mountains, as in Jdg 9:7; 1Sa 26:13; Psa 72:16; whereas such passages as Mic 2:13; Amo 6:7, and 1Ki 21:9 are of a different character, and have no bearing upon the point. The temple mountain, or Zion, will be so exalted above all the mountains and hills, that it will appear to be founded upon the top of the mountains. This exaltation is of course not a physical one, as Hofmann, Drechsler, and several of the Rabbins suppose, but a spiritual (ethical) elevation above all the mountains. This is obvious from Mic 4:2, according to which Zion will tower above all the mountains, because the law of the Lord issues from it. The assumption of a physical elevation cannot be established from Eze 40:2 and Rev 21:10, for in the visions described in both these passages the earthly elevation is a symbol of a spiritual one. "Through a new revelation of the Lord, which is made upon it, and which leaves the older revelations far behind, whether made upon Sinai or upon itself, Zion becomes the greatest and loftiest mountain in the world"(Caspari), and the mountain seen from afar, to which "nations"stream, and not merely the one nation of Israel.

עמּים is more precisely defined in Mic 4:2 as גּוים רבּים . The attractive power which this mountain exerts upon the nations, so that they call upon one another to go up to it (Mic 4:2), does not reside in its height, which towers above that of all other mountains, but in the fact that the house of the God of Jacob stands upon it, i.e., that Jehovah is enthroned there, and teacher how to walk in His ways. הורה מן , to teach out of the ways, so that the ways of God form the material from which they derive continual instruction. The desire for salvation, therefore, is the motive which prompts them to this pilgrimage; for they desire instruction in the ways of the Lord, that they may walk in them. The ways of Jehovah are the ways which God takes in His dealing with men, and by which men are led by Him; in reality, therefore, the ordinances of salvation which He has revealed in His word, the knowledge and observance of which secure life and blessedness. The words "for the law goes forth from Zion,"etc., are words spoken not by the nations, but by the prophet, and assign the reason why the heathen go with such zeal to the mountain of Jehovah. The accent is laid upon מצּיון (from Zion), which stands at the head, and מירוּשׁלם (from Jerusalem), which is parallel to it. Thence does tōrâh , i.e., instruction in the ways of God, proceed, - in other words, the law as the rule of a godly life, and d^e bhar Y^e hōvâh (the word of Jehovah), or the word of revelation as the source of salvation. It is evident from this that the mountain of the house of God is not thought of here as the place of worship, but as the scene of divine revelation, the centre of the kingdom of God. Zion is the source of the law and word of the Lord, from which the nations draw instruction how to walk in the ways of God, to make it their own, take it to their homes, and walk according to it. The fruit of this adoption of the word of the Lord will be, that they will not longer fight out their disputes with weapons of war, but let Jehovah judge and settle them, and thus acknowledge Him as their King and Judge. שׁפם signifies to act as judge; הוכיה (lit., to set right), to settle and put a stop to a dispute. "Many nations,"in contrast with the one nation, which formerly was alone in acknowledge Jehovah as its King and Judge. This is strengthened still further by the parallel "strong, mighty nations afar off."In consequence of this they will turn their weapons into instruments of peaceful agriculture, and wage no more war; in fact, they will learn war no more, no longer exercise themselves in the use of arms. For the words וכתּתוּ וגו compare Joe 3:10, where the summons to the nations to a decisive conflict with the kingdom of God is described as turning the instruments of agriculture into weapons of war. With the cessation of war, universal peace will ensue, and Israel will have no further enemies to fear, so that every one will have undisturbed enjoyment of the blessings of peace, of which Israel had had a foretaste during the peaceful reign of Solomon. The words "sit under his vine"are taken from 1Ki 5:5 (cf. Zec 3:10), and אין מחריד from the promise in Lev 26:6. All this, however incredible it might appear, not only for the Israel of that time, but even now under the Christian dispensation, will assuredly take place, for the mouth of Jehovah the true God has spoken it.

Constable: Mic 3:1--6:1

III. The second oracle: the guilt of Israel's leaders and her future hope chs. 3--5

In the first oracle, only the last two verses dealt with Israel's future blessings (2:12-13) while everything preceding exposed her sins and guilt. In this second oracle, the balance of emphasis is different. About one-third deals with present sins (ch. 3) and two-thirds with future blessings (chs. 4-5).

Constable: Mic 4:1--5:15

B. Blessing for Israel in the future chs. 4-5

These chapters contain much revelation about the future kingdom of Messiah, to which almost all the writing prophets referred. This section contrasts conditions in Israel in the future with those the prophet just described in the present (ch. 3).

Constable: Mic 4:1-8

1. The exaltation of Zion 4:1-8

Micah mentioned several characteristics of the future kingdom of Messiah in this section. Verses 1-3 are similar to Isaiah 2:2-4.²⁵

Constable: Mic 4:1-5

Zion's positive future role 4:1-5

4:1 Reference to "the last days" often points to the eschatological future in the Prophets, and it does here (e.g., Deut. 4:30; Ezek. 38:16; Dan. 2:28; 10:14; Hos. 3:5). This phrase usually refers to the Tribulation and or the Millennium.²⁶ "The mountain of the house of the Lord" is Mt. Zion where the temple, the Lord's house, stood in the past and will stand in the future (cf. Ezek. 40-43). In the future, Mt. Zion would become the chief of all the mountains on earth rising above all other hills in its importance (cf. Gen. 12:3; Zech. 8:3).²⁷ People from all parts of the earth will migrate to it. This is quite a contrast from what Micah predicted about the immediate future of Jerusalem and the temple: its destruction and abandonment (cf. 3:12). Literal streams of water will flow from this millennial temple (Ezek. 47), but people will stream to it.²⁸

"Year by year bands of pilgrims would make their way to Jerusalem to engage in festive worship, in the course of which they would receive instruction in the moral traditions of the covenant. This Israelite pilgrimage is here magnified to universal dimensions. Not merely Israel, but their pagan neighbors from all around would one day wend their way to Yahweh's earthly residence, and there learn lessons which they would put into practice back in their own communities."²⁹

4:2 Many nations would acknowledge the superiority of Israel by coming to the millennial Jerusalem to learn the Lord's ways from the Israelites. Israel will finally fulfill its function as a kingdom of priests by mediating between God and the people of the world (cf. Exod. 19:6). Gentile people will want to obey His will, in contrast to the Jews of Micah's day who did not. Jerusalem will become the source of communication concerning the Lord and His will.

4:3 The Lord will serve as the global Judge deciding disputes between many strong nations far removed from Israel geographically. The Jews of Micah's day did not want God telling them what to do and not to do, and their judges perverted justice (cf. 3:1-3, 9-11). In that future day, the Millennium when Yahweh through Messiah is reigning on earth, the nations will convert their implements of warfare into agricultural tools to promote life. They will not engage in warfare or train for battle any longer. Standing armies and stockpiles of armaments will be things of the past.

4:4 Peace will prevail worldwide. The figure of people sitting under their vines and fig trees describes them at rest enjoying the fruits of their labors and God's blessings (cf. 1 Kings 4:25; Zech. 3:10). They will not fear. Perhaps because it is so hard to believe that these conditions will ever prevail on earth Micah assured his audience that the very mouth of almighty Yahweh had spoken these words. These promises came from Him, not just from the prophet. They were prophecies that were sure to come to pass in contrast to those of the false prophets of Micah's day (cf. 3:5).

"While the people of God who are the church have experienced peace in their hearts, it is difficult to limit this prediction only to Christians. The prophecy is national and even universal in scope and looks forward to a time when the nations will come so fully under the benign influence of God's Word that war will be no more."³⁰

4:5 In Micah's day the Gentile nations, and many of the Israelites, followed other gods, but in the future they would all follow Yahweh. Consequently the Israelites needed to follow Him immediately. These promises encouraged Micah to make a fresh and lasting commitment for Israel to walk in the Lord's ways rather than in the ways of the gods of other nations (cf. 2 Pet. 3:11-12; 1 John 3:3). Walking in the name of Yahweh means living in dependence on His strength, which His attributes manifest.

Guzik: Mic 4:1-13

Micah 4 - The Lord Reigns over Restored Zion

A. The character of restored Zion.

1. (1-3) Zion is the center of a renewed earth.

Now it shall come to pass in the latter days that the mountain of the Lord's house shall be established on the top of the mountains, and shall be exalted above the hills; and peoples shall flow to it. Many nations shall come and say, "Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths." For out of Zion the law shall go forth, and the word of the LORD from Jerusalem. He shall judge between many peoples, and rebuke strong nations afar off; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more.

a. The mountain of the Lord's house . . . shall be exalted above the hills: This speaks of the ultimate exaltation of Jerusalem, the City of Zion, in the LORD's ultimate restoration. This will be fulfilled completely in the Millennium, when the peoples shall flow to a restored and redeemed Jerusalem as the capital of the millennial earth (out of Zion the law shall go forth, and the word of the LORD from Jerusalem).

i. Micah 4:1-3 is repeated in Isaiah 2:1-3. Since Isaiah and Micah were contemporary prophets, it isn't surprising that the same Spirit of the LORD could give these two prophets the same word, to establish and emphasize His word.

ii. The glorious transformation of the mountain of the Lord is especially wonderful in light of what the sinning people of God did to it: Therefore because of you Zion shall be plowed like a field, Jerusalem shall become heaps of ruins, and the mountain of the temple like the bare hills of the forest. (Micah 3:12)

b. He will teach us His ways: With the prophet's eye Micah sees the world streaming into Jerusalem to meet with the Lord GOD, and to know Him better.

c. He shall judge between many peoples: During the reign of the Messiah, there will be no more war. There will still be conflicts between nations and individuals, but they will be justly and decisively resolved by the Messiah and those who reign with Him (He shall judge between the nations, and shall rebuke many people).

i. It isn't the reign of the Messiah itself that will change the heart of man. Citizens of earth will still need to trust in Jesus and His work on their behalf for their personal salvation during the millennium. But war and armed conflict will not be tolerated.

d. Nation shall not lift up sword against nation, neither shall they learn war anymore: It is important to see that this is not the peace of capitulation. This is the peace of enforced righteousness. There is no more war, and no more need for swords - so why not make them into plowshares? There is no more war because there is a new ruler on earth, Jesus Christ. Psalm 2:9 tells us what the Messiah will do to the disobedient in that day: You shall break them with a rod of iron; You shall dash them to pieces like a potter's vessel.

i. We long for the day when there is no more need for a military budget, when the money that goes for weapons and armies can go to schools and parks. But we are only safe doing that when the Messiah reigns among us!

e. In 1941 Franklin Roosevelt gave a famous speech about four freedoms: freedom of speech, freedom of religion, freedom from want, and freedom from fear. Micah 4:1-5 describes four freedoms:

· Freedom from ignorance (He will teach us His ways)

· Freedom from war (Neither shall they learn war anymore)

· Freedom from want (everyone shall sit under his vine and under his fig tree)

· Freedom from fear (no one shall make them afraid)

2. (4-5) The blessed people of restored Zion.

But everyone shall sit under his vine and under his fig tree, and no one shall make them afraid; for the mouth of the LORD of hosts has spoken. For all people walk each in the name of his god, but we will walk in the name of the LORD our God forever and ever.

a. Everyone shall sit under his vine and under his fig tree: This is a proverbial expression that means prosperity and peace (1 Kings 4:25, 2 Kings 18:31).

b. We will walk in the name of the LORD our God forever and ever: In the Millennial reign, the inhabitants of earth will not be compelled to follow the LORD. Some will walk each in the name of his god; yet those who do walk in the name of the LORD will enjoy great blessing and peace.

3. (6-8) The gathering of restored Zion.

"In that day," says the LORD, "I will assemble the lame, I will gather the outcast and those whom I have afflicted; I will make the lame a remnant, and the outcast a strong nation; so the LORD will reign over them in Mount Zion from now on, even forever. And you, O tower of the flock, the stronghold of the daughter of Zion, to you shall it come, even the former dominion shall come, the kingdom of the daughter of Jerusalem."

a. I will make the lame a remnant, and the outcast a strong nation: God's restoration isn't just for the strong, but the weak and disadvantaged will especially know the blessing of His restoration.

b. To you shall it come: These promises are so glorious that it would be easy for Israel to think they are too good to be true. Therefore, God gives them a special promise, vowing to you it shall come.

B. The birth of restored Zion.

1. (9-10) The pain before Zion's restoration.

Now why do you cry aloud? Is there no king in your midst? Has your counselor perished? For pangs have seized you like a woman in labor. Be in pain, and labor to bring forth, O daughter of Zion, like a woman in birth pangs. For now you shall go forth from the city, you shall dwell in the field, and to Babylon you shall go. There you shall be delivered; there the LORD will redeem you from the hand of your enemies.

a. Pangs have seized you like a woman in labor: After spelling out the glory of restored Zion, now Micah tells them of some of the pain they will experience before it comes. Part of the pain will be a lack of leadership (no king in your midst . . . counselor perished).

b. To Babylon you shall go. There you shall be delivered: As is common in the prophets, Micah intertwines ages - having just spoken of the Millennial Earth, now he speaks of Israel's deliverance from Babylonian captivity.

2. (11-13) The strength of restored Zion among the nations.

Now also many nations have gathered against you, who say, "Let her be defiled, and let our eye look upon Zion." But they do not know the thoughts of the LORD, nor do they understand His counsel; for He will gather them like sheaves to the threshing floor. "Arise and thresh, O daughter of Zion; for I will make your horn iron, and I will make your hooves bronze; you shall beat in pieces many peoples; I will consecrate their gain to the LORD, and their substance to the Lord of the whole earth."

a. Many nations have gathered against you: Though the nations were set against Israel, the LORD was for them (they do not understand the thoughts of the LORD). The LORD will deal with Israel's enemies as easily as a farmer deals with the sheaves of grain on the threshing floor.

b. I will make your horn iron: When the Lord restores Zion, He will restore them in strength - a strong as an ox with an iron horn. This has its ultimate fulfillment in the Millennium when Israel will be lifted up as a "superpower" among the nations.

i. "The ox pulling the threshing-sledge represents the people of God. She is supernaturally equipped with horns of iron, symbolizing her invincibility, and with hoofs of bronze, with which she treads the pride and pretensions of the enemy exceedingly fine." (Waltke)

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Evidence: Mic 4:4

For millennia, peace among the nations has been but a dream. Such peace can only happen when God manifests Himself to the nations.

Introduction / Outline

JFB: Micah (Book Introduction)

MICAH was a native of Moresheth, not the same as Mareshah in Mic 1:15, but the town called Moresheth-gath (Mic 1:14), which lay near Eleutheropolis, west of Jerusalem, on the border of the Philistine country; so called to distinguish it from Moresheth of Judah. His full name is Micaiah (not the Micaiah mentioned 1Ki 22:8, the son of Imlah), signifying, Who is like Jehovah? The time of his prophesying is stated in the introduction to be in the reigns of Jotham. Ahaz, and Hezekiah, that is, between 757 and 699 B.C. Jeremiah (Jer 26:18) quotes Mic 3:12, as delivered in the reign of Hezekiah. He was thus a contemporary of Isaiah and Hosea. The idolatries practised in the reign of Ahaz accord with Micah's denunciations of such gross evils, and confirm the truth of the time assigned Mic 1:1. His prophecies are partly against Israel (Samaria), partly against Judah. As Samaria, Israel's metropolis, was taken first, and Jerusalem, the capital of Judah subsequently, in the introductory heading, Mic 1:1, Samaria is put first, then Jerusalem. He prophesies the capture of both; the Jews captivity and restoration; and the coming and reign of Messiah. His style is full, round, and perspicuous; his diction pure, and his parallelisms regular. His description of Jehovah (Mic 7:18-19) is not surpassed by any elsewhere in Scripture. The similarity between Isaiah and Micah in some passages (compare Mic 4:1-3, with Isa 2:2-4) is to be accounted for by their being contemporaries, acquainted with each other's inspired writings, and having the same subjects for their theme. HENGSTENBERG maintains that the passage in Micah is the original. Isaiah was somewhat the older, being a prophet in the reign of Uzziah, Jotham's predecessor, whereas Micah began his prophecies under Jotham.

The book consists of two parts: (1) the first through fifth chapters; (2) the sixth and seventh chapters, a dialogue or contestation between Jehovah and His people, in which He reproaches them with their unnatural and ungrateful conduct, and threatens judgment for their corruptions, but consoles them with the promise of restoration from captivity.

Micah stands sixth of the minor prophets in the Hebrew canon, but third in the Septuagint.

JFB: Micah (Outline)

• GOD'S WRATH AGAINST SAMARIA AND JUDAH; THE FORMER IS TO BE OVERTHROWN; SUCH JUDGMENTS IN PROSPECT CALL FOR MOURNING. (Mic. 1:1-16)
• DENUNCIATION OF THE EVILS PREVALENT: THE PEOPLE'S UNWILLINGNESS TO HEAR THE TRUTH: THEIR EXPULSION FROM THE LAND THE FITTING FRUIT OF THEIR SIN: YET JUDAH AND ISRAEL ARE HEREAFTER TO BE RESTORED. (Mic 2:1-13)
• THE SINS OF THE PRINCES, PROPHETS, AND PRIESTS: THE CONSEQUENT DESOLATION OF ZION. (Mic 3:1-12)
• TRANSITION TO THE GLORY, PEACE, KINGDOM, AND VICTORY OF ZION. (Mic 4:1-13) Almost identical with Isa 2:2-4.
• THE CALAMITIES WHICH PRECEDE MESSIAH'S ADVENT. HIS KINGDOM, CONQUEST OF JACOB'S FOES, AND BLESSING UPON HIS PEOPLE. (Mic 5:1-15)
• APPEAL BEFORE ALL CREATION TO THE ISRAELITES TO TESTIFY, IF THEY CAN, IF JEHOVAH EVER DID AUGHT BUT ACTS OF KINDNESS TO THEM FROM THE EARLIEST PERIOD: GOD REQUIRES OF THEM NOT SO MUCH SACRIFICES, AS REAL PIETY AND JUSTICE: THEIR IMPIETIES AND COMING PUNISHMENT. (Mic. 6:1-16)
• THE UNIVERSALITY OF THE CORRUPTION; THE CHOSEN REMNANT, DRIVEN FROM EVERY HUMAN CONFIDENCE, TURNS TO GOD; TRIUMPHS BY FAITH OVER HER ENEMIES; IS COMFORTED BY GOD'S PROMISES IN ANSWER TO PRAYER, AND BY THE CONFUSION OF HER ENEMIES, AND SO BREAKS FORTH INTO PRAISES OF GOD'S CHARACTER. (Mic. 7:1-20)

TSK: Micah 4 (Chapter Introduction)

Overview

Mic 4:1, The glory, Mic 4:5, and the peace of Christ’s kingdom; Mic 4:6, The restoration, Mic 4:11. and victory of the church.

Poole: Micah (Book Introduction)

THE ARGUMENT

IT is by custom become necessary, in writing the arguments on the several prophets, to tell of what country the prophet was; and where the Holy Ghost observes it we may not slight it. Our prophet was, no doubt, of the tribe of Judah, but of what note his family was for riches, authority, or credit appears not to us; these might be eminent for any thing I know, but not mentioned, because his call to, his abilities for, and his discharge of the prophetic office, needed no credentials or countenance from any such external advantages. It is unquestionable he came from God; and his whole prophecy is of Divine authority; Jeremiah gave testimony to it, and cites some considerable authority from the opinion of certain elders of that time who held him to be a prophet sent of God, Jer 26:17-19 . He was not, as some were, confined to one kingdom, but had his commission enlarged to preach to the kingdom of Israel and Judah, which were now grown old in sin, and universally corrupted with idolatry and impiety, with inhumanity and cruel oppression, with falsehood and deceits, ingratitude to God and forgetfulness of him, vain confidences in the lying promises of false prophets and in their ceremonial services; all which Micah doth (as faithful in his office) openly, severely, and impartially discover, reprove, and threaten in princes, prophets, and all the people of both kingdoms; which are So closely joined by the prophet, that it requires a very steady and quick eye to discern which of the two is most directly concerned in the prophet’ s discourse, or whether both are equally intended, yet so as in order of time Israel first, and Judah next. His phrase, and connexions, and transitions are many times obscure, and fairly capable of different accounts, as every one will see, who can and will read the Hebrew text, and the paraphrases or commentaries of men learned in that kind of learning. The prophet’ s style is very lofty, as is his contemporary Isaiah, many times, and I little doubt they were acquainted and conversed with each other: his discourses have a very particular respect to the temper of those times he lived in, and will be clearest understood by those that do distinctly read over and digest the history of Israel and Judah, as they are reported in 1 Kings and 2 Kings from the first apostacy of Israel from God and their revolt from the house of David. But more especially the stories of Judah, through the reigns of Jotham, Ahaz, and Hezekiah; and of Israel: through the times of Zachariah, Shallum, Menahem, Pekah, and Hoshea; in which most of the sins here reproved and threatened did reign, and which were, whilst Micah lived, punished according to his word with sword, famine, pestilence, and captivity: he lived to see Israel made a desolation and a hissing, and survived this dead kingdom about ten years. Judah’ s calamity followed surely, and not slowly, for within one hundred and thirty or one hundred and thirty-three years Jerusalem was ruined and the Jews carried captives to Babylon. Many passages of our prophet have both their literal and historical reference, and their spiritual and mystical: in this latter I have been sparing, because the design of the present work was to give the plain literal sense, yet I have seldom (if ever) omitted to point out the mystery. If any one see more into this, and be larger in it than the author, let such one know, the author had his reasons why he said so little, though he saw more, of the mystical reference of the words to the Messiah, his birth, his kingdom, the redemption of the elect, the calling of the Gentiles, and other evangelical truths contained in our prophet, who did certainly preach the gospel as well as the law to his hearers.

Poole: Micah 4 (Chapter Introduction)

CHAPTER 4

The establishment of Christ’ s kingdom, Mic 4:1,2 ; the peace of it, Mic 4:3-5 . The restoration, Mic 4:6-10 , and victory of the church, Mic 4:11-13 .

MHCC: Micah (Book Introduction)

Micah was raised up to support Isaiah, and to confirm his predictions, while he invited to repentance, both by threatened judgments and promised mercies. A very remarkable passage, Mic 5:1-15 contains a summary of prophecies concerning the Messiah.

MHCC: Micah 4 (Chapter Introduction)

(Mic 4:1-8) The peace of the kingdom of Christ.

(Mic 4:9-13) The judgments to come upon Jerusalem, but the final triumph of Israel.

Matthew Henry: Micah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Micah

We shall have some account of this prophet in the first verse of the book of his prophecy; and therefore shall here only observe that, being contemporary with the prophet Isaiah (only that he began to prophesy a little after him), there is a near resemblance between that prophet's prophecy and this; and there is a prediction of the advancement and establishment of the gospel-church, which both of them have, almost in the same words, that out of the mouth of two such witnesses so great a word might be established. Compare Isa 2:2, Isa 2:3, with Mic 4:1, Mic 4:2. Isaiah's prophecy is said to be concerning Judah and Jerusalem, but Micah's concerning Samaria and Jerusalem; for, though this prophecy be dated only by the reigns of the kings of Judah, yet it refers to the kingdom of Israel, the approaching ruin of which, in the captivity of the ten tribes, he plainly foretels and sadly laments. What we find here in writing was but an abstract of the sermons he preached during the reigns of three kings. The scope of the whole is, I. To convince sinners of their sins, by setting them in order before them, charging both Israel and Judah with idolatry, covetousness, oppression, contempt of the word of God, and their rulers especially, both in church and state, with the abuse of their power; and also by showing them the judgments of God ready to break in upon them for their sins. II. To comfort God's people with promises of mercy and deliverance, especially with an assurance of the coming of the Messiah and of the grace of the gospel through him. It is remarkable concerning this prophecy, and confirms its authority, that we find two quotations out of it made publicly upon very solemn occasions, and both referring to very great events. 1. One is a prediction of the destruction of Jerusalem (Mic 3:12), which we find quoted in the Old Testament, by the elders of the land (Jer 26:17, Jer 26:18), in justification of Jeremiah, when he foretold the judgments of God coming upon Jerusalem, and to stay the proceedings of the court against him. " Micah (say they) foretold that Zion should be ploughed as a field, and Hezekiah did not put him to death; why then should we punish Jeremiah for saying the same?" 2. Another is a prediction of the birth of Christ (Mic 5:2) which we find quoted in the New Testament, by the chief priests and scribes of the people, in answer to Herod's enquiry, where Christ should be born (Mat 2:5, Mat 2:6); for still we find that to him bear all the prophets witness.

Matthew Henry: Micah 4 (Chapter Introduction)

Comparing this chapter with the close of the foregoing chapter, the comfortable promises here with the terrible threatenings there, we may, with the apostle, " behold the goodness and severity of God," (Rom 11:22), towards the Jewish church which fell, severity when Zion was ploughed as a field, but towards the Christian church, which was built upon the ruins of it, goodness, great goodness; for it is here promised, I. That it shall be advanced and enlarged by the accession of the nations to it (Mic 4:1, Mic 4:2). II. That it shall be protected in tranquility and peace (Mic 4:3, Mic 4:4). III. That it shall be kept close, and constant, and faithful to God (Mic 4:5). IV. That under Christ's government, all its grievances shall be redressed (Mic 4:6, Mic 4:7). V. That it shall have an ample and flourishing dominion (Mic 4:8). VI. That its troubles shall be brought to a happy issue at length (Mic 4:9, Mic 4:10). VII. That its enemies shall be disquieted, nay, that they shall be destroyed in and by their attempts against it (Mic 4:11-13).

Constable: Micah (Book Introduction)

Introduction

Title and Writer

The title, as usual in the prophetical books of the Old Testament, comes from the name of the traditional writer.

The name "Micah" is a shortened form of "Micaiah," which means "Who is like Yahweh?" The prophet's hometown was Moresheth-gath, which stood about 25 miles southwest of Jerusalem in Judah (1:1). It was called Moresheth-gath (1:14) because it was fairly close to the Philistine town of Gath, the exact location of which is uncertain today. Moresheth-gath was also about six miles northeast of Lachish, an important Judean town in Micah's day because it stood on an international trade route.

Unity

Critics of the book have tried to prove that it is the product of several writers or editors (redactors). The reason for this view is its lack of apparent coherence. Chapters 4-7 have become the target of most critical attack, yet the book is obviously coherent in its basic structure.¹

Date and Place of Composition

Micah prophesied during the reigns of the Judean kings Jotham (750-732 B.C.), Ahaz (732-715 B.C.), and Hezekiah (715-686 B.C.; 1:1). This made him a late eighth-century contemporary of Isaiah, who also ministered in the Southern Kingdom of Judah (cf. Isa. 1:1), and Amos and Hosea, who ministered in the Northern Kingdom of Israel (cf. Amos 1:1; Hos. 1:1). These were years of economic affluence and international peace but spiritual decadence for both kingdoms, especially Israel.

However, Micah witnessed the fall of the Northern Kingdom to Assyria in 722 B.C. He also lived through the invasion of Judah by the Assyrians under King Sennacherib in 701 B.C. According to Sennacherib's own records he captured 46 of King Hezekiah's strong cities, walled forts, and countless small villages. He claimed to have taken captive over 200,000 Judahites plus innumerable animals. Two of the Judean cities taken were Lachish, second only to Jerusalem in importance, and Moresheth-gath, Micah's hometown. Micah referred to the distress that this foreign invasion produced in Judah (1:10-16; 5:6).

Audience and Purpose

Micah ministered to the people of Judah, the Southern Kingdom. He predicted the destruction of the Northern Kingdom of Israel by the Assyrians and warned the Judeans that God would discipline them too for their sins. As in all the prophetical books, the standard by which God measured His people was the Mosaic Covenant. If they obeyed, they would enjoy blessing, but if they disobeyed, they could expect punishment (cf. Lev. 26; Deut. 28). Micah, too, pointed out how the Israelites had broken the covenant and that judgment was inevitable, but he also promised ultimate restoration in view of God's promises to the patriarchs.²

Structure and Emphases

The Book of Micah consists of three messages. In each one the theme of judgment is prominent, but there is also mention of restoration and a remnant (2:12; 4:7; 5:7-8; 7:18). Eventually God would restore the Israelites to a position of world prominence under their Messiah.

Distinctive characteristics

The main aspects of God that Micah emphasized were His sovereignty, self-consistency, and His leadership of all events and His people toward His ultimate plans and purposes for them.

Like the other eighth-century prophets, Micah attacked the idolatry that accompanied the acceptance of Canaanite worship. However, his distinctive burden was the social injustices that marked the ruling class (2:1, 8-9; 3:11; 6:11; cf. Amos). He was a champion of civil rights.

Micah wrote about the coming Messiah. He predicted His birthplace, lineage, and origin (5:2), His future reign (4:1-7; 5:4), and referred to Him as Israel's king (2:13) and ruler (5:2).

"Micah's doctrine of the remnant is unique among the Prophets and is perhaps his most significant contribution to the prophetic theology of hope. The remnant is a force in the world, not simply a residue of people, as the word remnant' (she'erit) may seem to imply. It is a force that will ultimately conquer the world (4:11-13). This triumph, while presented in apparently militaristic terminology (4:13; 5:5-6), is actually accomplished by other than physical force [cf. Matt. 5:3-12]. By removing everything that robs his people of complete trust in him (5:10-15), the Ruler from Bethlehem will effect the deliverance of his people. The source of power for God's people in the world is their absolute trust in him and his resources."³

As many of the prophetical books, Micah is primarily poetry. One of the prominent features of Hebrew poetry is parallelism of thought, and this marks Micah. Micah used his native language as a craftsman. He utilized puns, wordplays, and probing questions. This book, like the other Prophets, is a collection of messages that Micah delivered.

There is one citation from Micah in the Old Testament and two in the New. The elders of Jerusalem in Jeremiah's day referred to Micah to support not persecuting Jeremiah for predicting judgment on Jerusalem (Jer. 26:17-19). Matthew quoted Micah 5:2 as predicting the birthplace of Messiah (Matt. 2:5-6), and he recorded Jesus' quotation of Micah 7:6 regarding conflict within families (Matt. 10:35-36).

"In OT study Micah has tended to be overshadowed by Amos and Hosea and especially by his great contemporary Isaiah, whose prophetic material has been preserved in much greater quantity. Stylistically, to be sure, he sometimes has more of the qualities of an orator than of a poet. But his message is proclaimed with no uncertain sound, as with passionate forthrightness he attacks the social evils of his day. His stubborn refusal to float on the tide of his social environment, and his courageous stand for his convictions of God's truth, must commend Micah to believers in every age."⁴

Message⁵

Micah called all the nations to observe God's judgment of His Chosen People. He wanted the people of the earth to learn that Yahweh is sovereign by observing His dealings with Judah. If Israel had been faithful to God's purpose for her, all the nations would have learned how wonderful it can be to live under the government of Yahweh. But Israel had failed in her calling. Therefore, Micah pointed out, for the benefit of all people, that those who serve under God's government can expect judgment when they fail in their calling.

Micah was very much aware of the throne in heaven, God's throne, His eternal sovereignty over all people, including His chosen people. He was also aware of the failure of the throne on earth, the failure of King Ahaz of Judah.

Micah was a contemporary of Isaiah, and both these prophets ministered in the Southern Kingdom during Ahaz's reign. But Micah's emphasis was different from Isaiah's. Isaiah focused on the throne in heaven. He saw the Lord high and lifted up above the earth ruling in sovereign majesty and providing salvation for all people. Micah focused on the human rulers under the divine sovereign. He spoke of "the powers that be" that are ordained of God (Rom. 13:1). His eyes were on the earth. He saw the sin and corruption, the sighing and crying of the people, their agony and tears, and he traced these tragedies to the misrule of people in authority in Judah.

The unique contribution of Micah is twofold. First, he unmasked and denounced the false rulers. Second, he unveiled and proclaimed the true Ruler. The false rulers were the princes, priests, and prophets that surrounded him. The true Ruler was someone whom Micah saw coming in the future to rule and reign properly.

Let's look first at Micah's picture of false authority. We see it clearly in 3:11: "Israel's leaders pronounce judgment for a bribe, her priests instruct for a price, and her prophets divine for money." Micah identified all three major types of Judahite rulers as corrupt: civil leaders (the princes), religious leaders (the priests), and moral leaders (the prophets). The judges were judging according to who paid them best. The priests were teaching the people but only for what they could get out of it. The prophets were not really prophesying messages from the Lord but were divining; they were practicing sorcery and witchcraft for money and passing these revelations off as the word of the Lord. In every case, ministry was being conducted, but for selfish motives, for what the ministers could get out of ministering. Let's look more closely at these leaders and the effects of their actions.

The judges were passing judgment in legal cases because they hated good and loved evil (3:2a). They should have "known" judgment (3:1). That is, they should have practiced justice, ruled justly, and shown no partiality. Instead they were, as Micah described them, tearing the skin off the people, eating their flesh, and chopping up their bones like butchers (3:2b-3). They were robbing the people like soldiers who took the spoils of war. They were not impartial. They did not represent God, the true judge of His people. They were corrupt.

The priests were no better. When we think of Israel's priests, we probably think of them offering the sacrifices that the people brought to the temple. But one of the primary responsibilities of the priests in Israel was to teach the people the Word of God (Deut. 17:8-13). This was really a more important ministry than cutting up animals. This manward duty was more significant than their Godward duty. God scattered the priests in Israel, rather than giving them one geographic region to inhabit, so they could teach the people God's will. Yet the priests in Micah's day were just telling the people what the Judahites wanted to hear, not what God had said. And they were doing it for money. They distorted their messages to get a favorable response to their messages.

The prophets claimed to have received fresh messages from the Lord for the people. But most of the prophets in Micah's day delivered favorable "words from the Lord" only if they received adequate compensation. If the people did not pay them well, they either gave a message of doom or no message at all. They were getting messages for the people all right, but they were messages from the wrong source. Their "prophecies" amounted to sorcery and witchcraft. Micah wrote of them in 5:3, "When they have something to bite with their teeth, they cry, Peace.' But against him who puts nothing in their mouths, they declare holy war." The people had to pay for good prophecies. Otherwise they would get prophecies of gloom and doom.

Wherever you find distressed and suffering people, the cause is usually their leaders. If the leaders are out of harmony with God, if they love evil and hate good, if they are selfish rather than servants, the people suffer. This is true no matter what form of government exists. Every form of government has the equivalent of princes, priests, and prophets: civil, religious, and moral leaders. Corrupt authorities rule for their own benefit, not for the benefit of the people.

Yet Micah saw through the smog of his own day to a ruler on the distant horizon beyond.

He saw this One coming out of human obscurity, not out of a position of power. He would arise from the obscure town of Bethlehem in Judah, but His real origin was eternity (5:2).

He would arise and shepherd His flock in the strength of the Lord (5:4). He would faithfully represent Yahweh and act in His strength. He would not serve Himself but the Lord. He would not be a crooked judge but impartial. He would not pervert the truth to glorify Himself but would tell the truth, the whole truth, and nothing but the truth. He would not pass deceitful and destructive messages to the people but only the true words of the Lord.

The result of His ministry would be peace, not distress and suffering (5:5a). The negative side of His rule would be the destruction of all the things the people's false rulers had encouraged them to trust in: horses, chariots, cities, strongholds, treaties, witchcraft, images, and idols. The strength of a nation is never in these things but in its leaders. Israel would one day have a Ruler that would provide adequate strength for her. He would not abuse her but glorify her.

The permanent value of Micah is that it reminds us that the test of authority is its motive. If the motive of leaders is self-aggrandizement, self-service, and self-glory, their leadership is corrupt and pernicious.

The strength of leaders is in their recognition of Yahweh. We see this clearly in that One whom Micah saw arising out of obscure human conditions, yet with the authority of eternity behind Him, to take the reigns of power and produce peace. When He came the first time, the obscurity of His human background so blinded the eyes of His contemporaries that they rejected Him and said, "We will not have this man reign over us!" But when He comes the second time, no one will be able to resist His eternal authority, and He will reign over the whole world. He will provide the perfect civil, religious, and moral leadership that this world has longed for but has never yet enjoyed.

In the meantime, our duty is to obey Him because our eyes of faith have seen Him and our hearts know Him. As His disciples we must serve, as He will serve, in whatever sphere of leadership or position of authority we may occupy. And we must eagerly await His return in power and great glory.

Micah is a great book because it contrasts imperfect leaders with the perfect leader. It uncovers present corruption, but it also gives us hope of future celebration. It assures us that God will replace selfish leadership with selfless leadership. It provides negative and positive leadership models for church leaders and individual Christians today.

Constable: Micah (Outline)

Outline

I. Heading 1:1

II. The first oracle: Israel's impending judgment and future restoration 1:2-2:13

A. The judgment coming on Israel 1:2-7

B. Lamentation over the coming judgment 1:8-16

1. Micah's personal response 1:8-9

2. Micah's call for the people's response 1:10-16

C. The sins of Judah 2:1-11

1. Sins of the wealthy 2:1-5

2. Sins of the false prophets and the greedy 2:6-11

D. A prediction of future regathering and leadership 2:12-13

III. The second oracle: the guilt of Israel's leaders and her future hope chs. 3-5

A. Condemnation of Israel's leaders ch. 3

1. The guilt of Israel's civil leaders 3:1-4

2. The guilt of Israel's religious leaders 3:5-8

3. The indictment of Israel's leaders 3:9-12

B. Blessing for Israel in the future chs. 4-5

1. The exaltation of Zion 4:1-8

2. The might of Zion 4:9-5:1

3. The King of Zion 5:2-5a

4. The peace of Zion 5:5b-6

5. The vindication of Zion 5:7-9

6. The purification of Zion 5:10-15

IV. The third oracle: God's case against Israel and the ultimate triumph of His kingdom chs. 6-7

A. The Lords' indictment against His people 6:1-5

B. Micah's response for the Israelites 6:6-8

C. The Lord's sentence of judgment 6:9-16

1. Israel's sins 6:9-12

2. Israel's punishment 6:13-16

D. Micah's lament over his decadent society 7:1-7

E. Micah's confidence in the Lord 7:8-20

1. Advice to the ungodly 7:8-13

2. Prayer for deliverance 7:14-17

3. Praise for forgiveness 7:18-20

Constable: Micah

Micah

Bibliography

Aharoni, Y. The Land of the Bible. Philadelphia: Westminster Press, 1967.

Allen, Leslie C. The Books of Joel, Obadiah, Jonah and Micah. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Martin, John A. "Micah." In The Bible Knowledge Commentary: Old Testament, pp. 1475-92. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Mays, J. Micah: A Commentary. Old Testament Library series. Philadelphia: Westminster Press, 1976.

McComiskey, Thomas Edward. "Micah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

The New Bible Dictionary, 1962. S.v. "Shepherd," by R. A. Stewart.

Thomas, D. W., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Copyright 2003 by Thomas L. Constable

Haydock: Micah (Book Introduction)

INTRODUCTION.

THE PROPHECY OF MICHEAS.

Micheas, of Morasti, a little town in the tribe of Juda, was cotemporary with the prophet Isaias, whom he resembles both in his spirit and his style. He is different from the prophet Micheas, mentioned in the Third Book of Kings, (chap. xxii.) for that Micheas lived in the days of king Achab, one hundred and fifty years before the time of Ezechias, under whom this Micheas prophesied, (Challoner) as he did in the two preceding reigns. (Haydock) --- He addresses both Israel and Juda, and predicts the happiness of the Jews after the captivity, as a figure of what the church should enjoy. (Calmet) --- The Jews shall embrace the faith at last, after the Gentiles. (Worthington) --- We have only a small part of the predictions of Micheas, though he may have written no more. His style is obscure, like that of Osee. (Calmet) --- His name signifies "humility," or "who is like." (St. Jerome)

Gill: Micah (Book Introduction)

INTRODUCTION TO MICAH

This book is called, in the Hebrew copies, "Sepher Micah", the Book of Micah; in the Vulgate Latin version "the Prophecy of Micah"; and in the Syriac version "the Prophecy of the Prophet Micah". This prophet is not the same with Micaiah the son of Imiah, who lived in the times of Ahab and Jehoshaphat, 1Ki 22:8; for, as Aben Ezra observes, there were many generations between them, at least many reigns of kings, as Jehoram, Ahaziah, Joash, Amaziah, and Uzziah, all which made up a hundred and thirty years; their names indeed seem to be the same, since he that is called Micaiah, 1Ki 22:8; is called Micah, 2Ch 18:14; and this our prophet is named Micaiah in Jer 26:18; which is with some of the same signification with Michael. So Abarbinel interprets, it, "who [is] as God"; see Mic 7:18; which Hillerus ^a confutes, and renders it, "the contrition, attrition, attenuation, and depauperation, of the Lord"; deriving it from Kwm, which signifies to be depressed, humbled, weakened, and impoverished, as others do; which name, some think, was given him by his parents, because of their low estate, their meanness and poverty; but of them we have no account: however, this is much more probable than the reason Cornelius a Lapide gives of his name, that he was so called because he prophesied of Christ, who was poor, and that he should be born in a poor country village. As for his country, and the place of his birth, and the time in which he lived, they may be gathered from Mic 1:1; by which it will appear that he was not of the tribe of Ephraim, as Pseudo-Epiphanius ^b says but of the tribe of Judah; whose kings' reigns in which he prophesies are only made mention of; though his prophecies concerned both Israel and Judah, and he reproves both for their sins, and foretells their various captivities; and, for the comfort of God's people, says many things concerning the Messiah, his incarnation the place of his birth, which no prophet so clearly points at as he, the execution of his offices, prophetic, priestly, and kingly; the blessings of grace that came by him, pardon of sin, atonement, &c. and the happiness and glory of his church in the latter day. The authority of this book is confirmed both by the elders of Judah in the times of Jeremiah, who quote a passage out of it; Mic 3:12; which they improve in favour of that prophet, Jer 26:17; and by the chief priests and Scribes in the time of Herod, who refer that prince to a prophecy in this book for the place of the Messiah's birth, Mic 5:2; see Mat 2:4. He is thought to have prophesied thirty or forty years, Bishop Usher ^c places him in the year of the world 3291 A.M., and 713 B.C.; but, according to Mr. Whiston ^d, he prophesied 750 B.C., and so Mr. Bedford ^e, and three after the building of the city of Rome; and he foretells the captivity of the ten tribes thirty years, and the coming of Sennacherib forty years, before they came to pass; but when and where he died, and was buried, no certain proof can be given. Pseudo-Epiphanius, confounding him with Micaiah in Ahab's time, says ^f he was killed by his son Joram, who cast him down from a precipice, and was buried at Morathi, his native place, near the burying ground of Enakeim, and his grave was well known to that day. And, according to Jerom ^g, the grave of this our prophet was at Morasthi, and in his time turned into a church or temple. Sozomen ^h reports, that, in the times of Theodosius the elder, the body of Micah was found by Zebennus bishop of Eleutheropolis at Berathsalia, a mile and a quarter from the city, near which was the grave of Micah, called by the common people the faithful monument, and in their country language Nephsameemana.

Gill: Micah 4 (Chapter Introduction)

INTRODUCTION TO MICAH 4

This chapter contains some gracious promises concerning the glory and happiness of the church of Christ in the last days; as of its stability, exaltation, and increase, and of the spread of the Gospel from it, Mic 4:1; and of the peace and security of it, and constant profession and exercise of religion in it, Mic 4:3; and of the deliverance of it from affliction and distress, and the ample and everlasting kingdom of Christ in it, Mic 4:6; and then follow some prophecies more particularly respecting the Jews; as that, though they should be in distress, and be carried captive into Babylon, they should be delivered from thence, Mic 4:9; and, though many people should be gathered against them, yet should not be able to prevail over them, but their attempts would issue in their own destruction, Mic 4:11.