Text -- Micah 4:8 (NET)

4:8 As for you, watchtower for the flock, fortress of Daughter Zion– your former dominion will be restored, the sovereignty that belongs to Daughter Jerusalem.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Mic 4:8

One tower put for the whole city Jerusalem.

Wesley: Mic 4:8

hold - Ophel, a strong fort, is likewise put for the whole city.

Wesley: Mic 4:8

The former dominion; the government (after seventy years captivity) shall return to the former royal family, and continue in it 'till Shiloh come. This, in the type was fulfilled, under Zerubbabel and his successors; but the whole antitype concerns the Messiah's kingdom.

JFB: Mic 4:8

Following up the metaphor of sheep (see on Mic 4:6). Jerusalem is called the "tower," from which the King and Shepherd observes and guards His flock: both the spiritual Jerusalem, the Church now whose tower-like elevation is that of doctrine and practice (Son 4:4, "Thy neck is like the tower of David"), and the literal hereafter (Jer 3:17). In large pastures it was usual to erect a high wooden tower, so as to oversee the flock. JEROME takes the Hebrew for "flock," Eder or Edar, as a proper name, namely, a village near Beth-lehem, for which it is put, Beth-lehem being taken to represent the royal stock of David (Mic 5:2; compare Gen 35:21). But the explanatory words, "the stronghold of the daughter of Zion," confirm English Version.

JFB: Mic 4:8

Hebrew, "Ophel"; an impregnable height on Mount Zion (2Ch 27:3; 2Ch 33:14; Neh 3:26-27).

JFB: Mic 4:8

Namely, the dominion formerly exercised by thee shall come back to thee.

JFB: Mic 4:8

Rather, "the kingdom of the daughter of Jerusalem shall come (again)"; such as it was under David, before its being weakened by the secession of the ten tribes.

Clarke: Mic 4:8

O tower of the flock - I think the temple is meant, or Jerusalem; the place where the flock, the whole congregation of the people assembled to worship God. Newcome retains the Hebrew word עדר eder , a tower in or near Beth-lehem, Gen 35:21 or, as some think, a tower near the sheep-gate in Jerusalem, I believe Jerusalem, or the temple, or both, are meant; for these were considered the stronghold of the daughter-of Zion, the fortress of the Jewish people

Clarke: Mic 4:8

Even the first dominion - What was this? The Divine theocracy under Jesus Christ; this former, this first dominion, was to be restored. Hence the angel called him Immanuel, God with us, ruling among us.

Calvin: Mic 4:8

Micah still continues the same subject, — that the miserable calamities of the people, or even their ruin, will not prevent God to restore again his Church. Thou tower of the flock, he says, the fortress of the daughter of Zion, doubt not but that God will again restore to thee thy ancient kingdom and dignity from which thou seemest now to have entirely fallen. But interpreters take the tower of the flock in various senses. Some think that the devastation of the city Jerusalem is pointed out, because it became like a cottage, as it is said in Isaiah; and עפל , ophil, they render “obscure,” for its root is to cover. But another explanation is simpler, — that the holy city is called the tower of the flock, because God had chosen it for himself, to gather his people thence; for we know that they had there their holy assemblies. Thou, then, the tower of the flock, and then, the fortress of the daughter of Zion, to thee shall come the former kingdom ¹²⁹ If, however, the former sense be more approved, I will not contend; that is, that Jerusalem is here called the tower of the flock on account of its devastation, as it was reduced as it were into a cottage. As to the main import of the passage, there is no ambiguity; for the Prophet here strengthens the minds of the godly: they were not to regard the length of time, nor to allow their thoughts, to be occupied with their present calamity, but to feel assured, that what God had promised was in his power, that he could, as it were, raise the dead, and thus restore the kingdom of David, which had been destroyed.

Do then, he says, firmly hope. — Why? because come to thee, come to thee shall the former kingdom ¹³⁰ Here the breaking off of the sentence is to be noticed, when the Prophet speaks of the ancient kingdom and dignity. It is not indeed to be doubted, but that the people of God had become objects of mockery, and that hypocrites and heathens thought that what David had testified respecting the perpetuity of his kingdom was a mere delusion.

‘Behold thy kingdom,’ he said, ‘shall continue as long as the sun and the moon,’
(Psa 72:0)

but soon after the death of Solomon, a small portion only was reserved for his posterity, and at length the kingdom itself and its dignity disappeared. This is the reason that the Prophet now says, that the former kingdom would come. Come, he says, to thee, daughter of Zion, come shall the former kingdom There is indeed no doubt, but that by the former kingdom he understands its most flourishing condition, recorded in Scripture, under David and Solomon.

The kingdom, he says, to the daughter of Jerusalem shall come He expressly mentions the daughter of Jerusalem, because the kingdom of Israel had obscured the glory of the true kingdom. Hence the Prophet testifies here that God was not unmindful of his promise, and that he would restore to Jerusalem the dignity which it had lost, and unite the whole people into one body, that they might be no more divided, but that one king would rule over the whole race of Abraham. But this was not fulfilled, we are certain, at the coming of Christ, in a manner visible to men: we must therefore bear in mind what Micah has previously taught, — that this kingdom is spiritual; for he did not ascribe to Christ a golden scepter, but a doctrine, “Come, and let us ascend unto the mount of Jehovah, and he will teach us of his ways; and then he added,” From Zion shall go forth a law, and the word of Jehovah from Jerusalem. This, then, ought ever to be remembered, — that God has not rendered Jerusalem glorious in the sight of men, as it was formerly, nor has he enriched it with influence and wealth and earthly power; but he has yet restored the sovereign authority; for he has not only subjected to himself the ten tribes which had formerly revolted, but also the whole world. Let us go on —

TSK: Mic 4:8

O tower : The Targumist applies these words to the Messiah: ""But thou, O Messiah, who art hidden because of the sins of the congregation of Zion, the kingdom shall come unto thee.""Psa 48:12, Psa 48:13; Isa 5:2; Mat 21:33; Mar 12:1

the flock : or, Edar, Gen 35:21

the strong : 2Sa 5:7; Isa 10:32; Zec 9:12

the first : Num 24:19; Dan 2:44, Dan 7:18; Oba 1:21; Zec 9:10; Eph 1:21; Rev 22:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mic 4:8

And thou, O tower of the flock - " ‘ Tower of Ader,’ which is interpreted ‘ tower of the flock,’ about 1000 paces (a mile) from Bethlehem,"says Jerome who lived there, "and foresignifying (in its very name) by a sort of prophecy the shepherds at the Birth of the Lord."There Jacob fed his sheep Gen 35:21, and there (since it was hard by Bethlehem) the shepherds, keeping watch over their flocks by night, saw and heard the Angels singing, "Glory to God in the highest, and on earth peace, good will toward men."The Jews inferred from this place that the Messiah should be revealed there .

Stronghold - (Ophel ) of the daughter of Zion Ophel was a strong place in the South of Jerusalem, the last which the wall, enclosing Zion, reached, before, or as, it touched on the Eastern porch of the temple , with whose service it was connected.

We know that, after the captivity, the Nethinim, who did the laborious service of the temple, dwelt there Neh 3:26; Neh 11:21. It lay very near to the priests’ district Neh 3:28. It was probably, a lower acclivity, "swelling out,"(as its name seems to mean ,) from the mountain of the temple. In the last war, it was held together with "the temple, and the adjoining parts to no slight extent, and the valley of Kedron."It was burnt before the upper city was taken. It had been encircled by a wall of old; for Jotham "built greatly upon its wall"2Ch 27:3, Manasseh "encircled it"2Ch 33:14, (probably with an outer wall) "and raised it exceedingly,"that is, apparently raised artificially the whole level.

Yet, as a symbol of all Jerusalem, Ophel is as remarkable, as the "tower of the flock"is as to Bethlehem. For Ophel, although fortified, is no where spoken of, as of any account . It is not even mentioned in the circuit of the walls, at their dedication, under Nehemiah Neh 12:31-40, probably as an outlying, spot. It was probably of moment chiefly, as giving, an advantage to an enemy who might occupy it.

Both then are images of lowliness. The lonely Shepherd tower, for Bethlehem, the birthplace of David; Ophel for Jerusalem, of which it was yet but an outlying part, and deriving its value probably as an outwork of the temple. Both symbols anticipate the fuller prophecy of the littleness, which shall become great in God. Before the mention of the greatness of the "dominion to come,"is set forth the future poverty to which it should come. In lowliness Christ came, yet is indeed a Tower protecting and defending the sheep of His pasture, founded on earth in His Human Nature, reaching to Heaven in His divine; "a strong Tower; the righteous runneth into it, and is safe"Pro 18:10.

Unto thee shall it come - (Literally, "unto thee shall it come , and there shall arrive etc.") He saith not at first what shall come, and so raises the soul to think of the greatness of that which should come. The soul is left to fill up what is more than thought can utter. "Unto thee,"(literally, quite up to thee) No hindrances should withhold it from coming. Seemingly it was a great way off, and they in a very hopeless state. He suggests the difficulty even by his strength of assurance. One could not say, "it shall come quite up to thee,"of that which in the way of nature would readily come to any one. But amid all hindrances God’ s Might makes its way, and brings His gifts and promises to their end. "And there shall arrive."He twice repeats the assurance, in equivalent words, for their fuller assurance , "to make the good tidings the gladder by repeating and enforcing them."

The "first or former, dominion."The word often stands, as our "former", in contrast with the "later."It is not necessarily "the first,"strictly; and so here, not the "dominion"of David and Solomon exclusively. Rather the prophet is placed in spirit in the later times when the kingdom should be suspended, and foretells that "the former dominion,"that is, that of the line of David, should come to her, not in its temporal greatness, but the line itself. So the Angel said, "He shall be great and shall be called the Son of the Highest, and the Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob forever"Luk 1:32-33.

The (A) kingdom to the daughter of Jerusalem - that is, a kingdom, which should not be of her, but which should come to her; not her’ s by right, but by His right, who should merit it for her, and, being King of kings, makes His own, "kings and priests unto God and His Father"Rev 1:6.

The Jews themselves seem to have taken these words into their own mouths, just before they rejected Him, when they hoped that He would be a king, such as they wished for. "Blessed be the kingdom of our father David that cometh in the Name of the Lord"Mar 11:10. And in a distorted form, they held it even afterward .

Poole: Mic 4:8

O tower of the flock: some refer this to that tower Edar, in the neighbourhood of Bethlehem, built there for the shepherds’ more convenient watching over their flocks. The prophet may possibly allude to this. In the church, Christ’ s flock, there is a tower built for defence of his flock, but it is that name which is a strong tower, to which the righteous run, and are safe. But there was a tower of this denomination in Jerusalem, through which tower the flocks of sheep were driven into the sheep market; this one tower, by synecdoche, put for the whole city Jerusalem.

The strong hold Ophel, as it is in the Hebrew, and perhaps were better rendered a proper name of that impregnable fort, 2Ch 27:3 ; another considerable part put for the whole.

The daughter of Zion or, O daughter of Zion; so it will be an explication of what the prophet before meant by the tower Edar and Ophel, i.e. O Zion, O Jerusalem, both in the typical and in the mystical sense.

The first dominion the former dominion, not in outward splendour, but because the government and supreme dignity among this people was restored (after seventy years’ captivity) to the former royal family, and continued in it till Shiloh came. This in the type was fulfilled upon the settlement under Zerubbabel and his successors; but the whole antitype concerns the Messiah’ s kingdom, and the gospel Jerusalem, and is fulfilled in the spiritual glory of it. Christ’ s kingdom is the ancient, supreme, and most glorious kingdom; and by his redeeming us from the bondage of hell, is set up, and shall be continued firm and unmovable, more than Edar, Ophel, Zion , or Jerusalem typical, as Luk 1:32,33 , and more large than ever David’ s or Solomon’ s kingdom, Dan 7:14 , and therefore greater in glory, for Christ is King of kings, Rev 17:14 19:16 . This spiritual kingdom came first to the Jews, Act 13:46 . It was necessary that the word of God should first have been spoken to you. The gospel was to be preached first to the daughter of Jerusalem. There the preachers of repentance and remission of sins were to begin, and thence they were to publish it to all nations, Luk 24:47 . This text, and such like, the blinded Jew doth take in a literal sense only, as if it promised a temporal dominion over all nations, and worldly kingdom to the Messiah, in which they expect a large share; but what is literal, and concerned the Jews alone, was limited to them that came out of the Babylonish captivity, and hath been fulfilled to them.

Haydock: Mic 4:8

Cloudy. Hebrew." fortress, or ophel, " a tower or wall near the temple, 2 Esdras iii. 27. ---

Flock. Jerusalem was no better, after the Chaldeans had destroyed it, 4 Kings xvii. 9. Yet there Zorobabel, the Machabees, and Christ displayed their power. It was the cradle of the Church. Some take this to refer to Bethlehem, as chap. v. 2. (Calmet) ---

Shall it come. Septuagint add, "from Babylon." After the captivity the Jews shall flourish, as the Church shall prove victorious over all her persecutors. (Haydock)

Gill: Mic 4:8

And thou, O tower of the flock,.... The words "Migdal Eder" are left by some untranslated, and think that place to be intended so called, which was near to Bethlehem, Gen 35:19; and perhaps is the same which Jerom ^t calls the tower of Ader, about a mile from Bethlehem: this is supposed to be the place where the shepherds were watching over their flocks at the time of Christ's birth, the tidings of which were first brought to them here; and the Jewish ^u doctors speak of it as near Jerusalem, and as a place of pasture; for they say, that cattle between Jerusalem and Migdal Eder, and in an equal space to every wind; the males were used for burnt offerings, and the females for peace offerings; and this place is thought to be referred to in the latter clause of this verse: others think that Bethlehem itself is meant, to which the dominion came; but rather, as in the next chapter, the ruler came out of that; others think that the gate in Jerusalem called the sheep gate is meant, Neh 3:32; and the tower at it, through which Christ is supposed to pass when he entered into Jerusalem as King, amidst the Hosannahs of the people; others take it to be the same with the tower of David, and put for Jerusalem itself, whither the tribes were gathered together three times a year, like sheep in a fold, so Kimchi and Ben Melech; here others interpret it spiritually of the church of Christ; but though that is sometimes spoken of as a strong city, and a fortified place, yet is never called a tower, or a strong hold; which phrases, when figuratively used, are always spoken of a divine person; see Psa 18:2; and here of the Messiah; and so the Targum interprets it,

"O Christ of Israel:''

the church indeed is the "flock": the people of God are often compared to sheep for their harmlessness and innocence, and the church to a flock of them, which is Christ's flock he feeds like a shepherd; the flock of slaughter, a little one, consisting of persons separated from the world, and under his peculiar care; and he is the tower of this flock, in allusion to a shepherd's cottage, called a tower, as a cottage in a vineyard is in Isa 5:2; where the shepherds watch, and into which they bring the sick and lame, and take care of them; Christ is a high tower, where his people are safe out of the reach of their enemies; and a strong one, being the mighty God and mighty Saviour, who has all power and strength to defend his church and people, and may be well called their tower: and

the strong hold of the daughter of Zion; "the daughter of Zion" is the church, particularly the church of the converted Jews; Christ is the strong hold of it, into which, as prisoners of hope, they will be directed to turn, Zec 9:12; a strong refuge he is to flee unto from the avenger of blood, the justice of God; from the curses of the law; from the storm of divine wrath; from the temptations of Satan, and from the persecutions of men; a strong hold is he to dwell in, and where the saints dwell safely, pleasantly, at ease and peace, and very comfortably, and in great plenty; a strong hold for shelter from every enemy:

unto thee shall it come; not the kingdom, as follows, which our version leads to, and is the sense of Aben Ezra; for there is a considerable accent on the word "come", which makes a large stop; and that it refers, as Jarchi observes, to "her that halteth", &c. "it" or "she" that halteth shall come, being assembled and gathered, or converted by the grace of God unto the Messiah; as to her, or their tower and strong hold, where all blessings of grace, and the supplies of it, and all salvation and safety, are to be had and enjoyed. The promise respects the Jews coming to Christ upon their conversion, even such who have been the halt, the maimed, the lame, and the blind:

even the first dominion; the kingdom shall come to the daughter of Jerusalem; or rather, "and the first dominion shall come, the kingdom to the daughter of Jerusalem": meaning, not the first notice of the Messiah's kingdom, given by John the Baptist, Christ, and his apostles, to the Jews, in the first times of the Gospel; or the preaching of the Gospel of the kingdom first to them; but rather he who has the first or principal dominion, and to whom the kingdom belongs, he shall come to the daughter of Zion, as in Zec 9:9; though it rather respects here his coming to them at the time of their conversion, when they shall come to him, Rom 11:26; and when the first, chief, and principal kingdom in the world, and which is preferable to all others, will come unto, and be placed among them, as in Mic 4:7; and when it shall be, as some interpret it, as at the beginning, in the days of David and Solomon, and much more abundantly.

Commentary -- Verse Notes / Footnotes

NET Notes: Mic 4:8

¹ tn Heb “Migdal-eder.” Some English versions transliterate this phrase, apparently because they view it as a place name (cf. NAB).

² sn The city of David, located within Jerusalem, is addressed as Daughter Zion. As the home of the Davidic king, who was Israel’s shepherd (Ps 78:70-72), the royal citadel could be viewed metaphorically as the watchtower of the flock.

³ tn Heb “to you it will come, the former dominion will arrive.”

Geneva Bible: Mic 4:8

And thou, O ^{( i )} tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even ^{( k )} the first dominion; the kingdom shall come to the daughter of Jerusalem.

^{( i )} Meaning Jerusalem, where the Lord's flock was gathered.

^{( k )} The flourishing state of the kingdom, as it was under David and Solomon, which thing was accomplished for the Church by the coming of Christ.

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 4:8-13

These verses relate to Zion and Jerusalem, here called the tower of the flock or the tower of Edor; we read of such a place (Gen 35:21) near Bethlehem; and some conjecture it is the same place where the shepherds were keeping their flocks when the angels brought them tidings of the birth of Christ, and some think Bethlehem itself is here spoken of, as Mic 5:2. Some think it is a tower at that gate of Jerusalem which is called the sheep-gate (Neh 3:32), and conjecture that through that gate Christ rode in triumph into Jerusalem. However, it seems to be put for Jerusalem itself, or for Zion the tower of David. All the sheep of Israel flocked thither three times a year; it was the stronghold ( Ophel, which is also a name of a place in Jerusalem, Neh 3:27), or castle, of the daughter of Zion. Now here,

I. We have a promise of the glories of the spiritual Jerusalem, the gospel-church, which is; the tower of the flock, that one fold in which all the sheep of Christ are protected under one Shepherd: " Unto thee shall it come; that which thou hast long wanted and wished for, even the first dominion, a dignity and power equal to that of David and Solomon, by whom Jerusalem was first raised, that kingdom shall again come to the daughter of Jerusalem, which it was deprived of at the captivity. It shall make as great a figure and shine with as much lustre among the nations, and have as much influence upon them, as ever it had; this is the first or chief dominion."Now this had by no means its accomplishment in Zerubbabel; his was nothing like the first dominion either in respect of splendour and sovereignty at home or the extent of power abroad; and therefore it must refer to the kingdom of the Messiah (and to that the Chaldee-paraphrase refers it) and had its accomplishment when God gave to our Lord Jesus the throne of his father David (Luk 1:32), set him king upon the holy hill of Zion and gave him the heathen for his inheritance (Psa 2:6), made him, his first-born, higher than the kings of the earth, Psa 89:27; Dan 7:14. David, in spirit, called him Lord, and (as Dr. Pocock observes) he witnessed of himself, and his witness was true, that he was greater than Solomon, none of their dominions being like his for extent and duration. The common people welcomed Christ into Jerusalem with hosannas to the son of David, to show that it was the first dominion that came to the daughter of Zion; and the evangelist applies it to the promise of Zion's king coming to her, Mat 21:5; Zec 9:9. Some give this sense of the words: To Zion, and Jerusalem that tower of the flock, to the nation of the Jews, came the first dominion; that is, there the kingdom of Christ was first set up, the gospel of the kingdom was first preached (Luk 24:47), there Christ was first called king of the Jews.

II. This is illustrated by a prediction of the calamities of the literal Jerusalem, to which some favour and relief should be granted, as a type and figure of what God would do for the gospel-Jerusalem in the last days, notwithstanding its distresses. We have here,

1. Jerusalem put in pain by the providences of God. "She cries out aloud, that all her neighbours may take notice of her griefs, because there is no king in her, none of that honour and power she used to have. Instead of ruling the nations, as she did when she sat a queen, she is ruled by them, and has become a captive. Her counsellors have perished; she is no longer at her own disposal, but is given up to the will of her enemies, and is governed by their counsellors. Pangs have taken her. "(1.) She is carried captive to Babylon, and there is in pangs of grief. "She goes forth out of the city, and is constrained to dwell in the field, exposed to all manner of inconveniences; she goes even to Babylon, and there wears out seventy tedious years in a miserable captivity, all that while in pain, as a woman in travail, waiting to be delivered, and thinking the time very long."(2.) When she is delivered out of Babylon, and redeemed from the hand of her enemies there, yet still she is in pangs of fear; the end of one trouble is but the beginning of another; for now also, when Jerusalem is in the rebuilding, many nations are gathered against her, Mic 4:11. They were so in Ezra's and Nehemiah's time, and did all they could to obstruct the building of the temple and the wall. They were so in the time of the Maccabees; they said, Let her be defiled; let her be looked upon as a place polluted with sin, and be forsaken and abandoned both of God and man; let her holy places be profaned and all her honours laid in the dust; let our eye look upon Zion, and please itself with the sight of its ruins, as it is said of Edom (Oba 1:12, Thou shouldst not have looked upon the day of thy brother ); let our eyes see our desire upon Zion, the day we have long wished for. When they hear the enemies thus combine against them, and insult over them, no wonder that they are in pain, and cry aloud. Without are fightings, within are fears.

2. Jerusalem made easy by the promises of God: " Why dost thou cry out aloud? Let thy griefs and fears be silenced; indulge not thyself in them, for, though things are bad with thee, they shall end well; thy pangs are great, but they are like those of a woman in travail (Mic 4:9), that labours to bring forth (Mic 4:10), the issue of which will be good at last."Jerusalem's pangs are not as dying agonies, but as travailing throes, which after a while will be forgotten, for joy that a child is born into the world. Let the literal Jerusalem comfort herself with this, that, whatever straits she may be reduced to, she shall continue until the coming of the Messiah, for there his kingdom must be first set up, and she shall not be destroyed while that blessing is in her; and when at length she is ploughed as a field, and become heaps (as is threatened, Mic 3:12), yet her privileges shall be resigned to the spiritual Jerusalem, and in that the promises made to her shall be fulfilled. Let Jerusalem be easy then, for, (1.) Her captivity in Babylon shall have an end, a happy end (Mic 4:10): There shalt thou be delivered, and the Lord shall redeem thee from the hand of thy enemies there. This was done by Cyrus, who acted therein as God's servant; and that deliverance was typical of our redemption by Jesus Christ, and the release from our spiritual bondage which is proclaimed in the everlasting gospel, that acceptable year of the Lord, in which Christ himself preached liberty to the captives, and the opening of the prison to those that were bound, Luk 4:18, Luk 4:19. (2.) The designs of her enemies against her afterwards shall be baffled, nay, they shall turn upon themselves, Mic 4:12, Mic 4:13. They promise themselves a day of it, but it shall prove God's day. They are gathered against Zion, to destroy it, but it shall prove to their own destruction, which Israel and Israel's God shall have the glory of. [1.] Their coming together against Zion shall be the occasion of their ruin. They associate themselves, and gird themselves, that they may break Jerusalem in pieces, but it will prove that they shall be broken in pieces, Isa 8:9. They know not the thoughts of the Lord. When they are gathering together, and Providence favours them in it, they little think what God is designing by it, nor do they understand his counsel; they know what they aim at in coming together, but they know not what God aims at in bringing them together; they aim at Zion's ruin, but God aims at theirs. Note, When men are made use of as instruments of Providence in accomplishing its purposes it is very common for them to intend one thing and for God to intend quite the contrary. The king of Assyria is to be a rod in God's hand for the correction of his people, in order to their reformation; howbeit he means not so, nor does his heart think so, Isa 10:7. And thus it is here; the nations are gathered against Zion, as soldiers into the field, but God gathers them as sheaves into the floor, to be beaten to pieces; and they could not have been so easily, so effectually, destroyed, if they had not gathered together against Zion. Note, The designs of enemies for the ruin of the church often prove ruining to themselves; and thereby they prepare themselves for destruction and put themselves in the way of it; they are snared in the work of their own hands. [2.] Zion shall have the honour of being victorious over them, Mic 4:13. When they are gathered as sheaves into the floor, to be trodden down, as the corn then was by the oxen, then, " Arise, and thresh, O daughter of Zion! instead of fearing them, and fleeing from them, boldly set upon them, and take the opportunity Providence favours thee with of trampling upon them. Plead not thy own weakness, and that thou art not a match for so many confederated enemies; God will make thy horn iron, to push them down, and thy hoofs brass, to tread upon them when they are down; and thus thou shalt beat in pieces many people, that have long been beating thee in pieces."Thus, when God pleases, the daughter of Babylon is made a threshing floor ( it is time to thresh her, Jer 51:33), and the worm Jacob is made a threshing instrument, with which God will thresh the mountains, and make them as chaff, Isa 41:14, Isa 41:15. How strangely, how happily, are the tables turned, since Jacob was the threshing-floor and Babylon the threshing instrument! Isa 21:10. Note, When God has conquering work for his people to do he will furnish them with strength and ability for it, will make the horn iron and the hoofs brass; and, when he does so, they must exert the power he gives them, and execute the commission; even the daughter of Zion must arise, and thresh. [3.] The glory of the victory shall redound to God. Zion shall thresh these sheaves in the floor, but the corn threshed out shall be a meat-offering at God's altar: I will consecrate their gain unto the Lord (that is, I will have it consecrated) and their substance unto the Lord of the whole earth. The spoils gained by Zion's victory shall be brought into the sanctuary, and devoted to God, either in part, as those of Midian (Num 31:28), or in whole, as those of Jericho, Jos 6:17. God is Jehovah, the fountain of being; he is the Lord of the whole earth, the fountain of power; and therefore he needs not any of our gain or substance, but may challenge and demand it all if he please; and with ourselves we must devote all we have to his honour, to be employed as he directs. Thus far all we have must have holiness to the Lord written upon it, all our gain and substance must be consecrated to the Lord of the whole earth, Isa 23:18. And extraordinary successes call for extraordinary acknowledgments, whether they be of spoils in war or gains in trade. It is God that gives us power to get wealth, which way soever it is honestly got, and therefore he must be honoured with what we get. Some make all this to point at the defeat of Sennacherib when he besieged Jerusalem, others to the destruction of Babylon, others to the successes of the Maccabees; but the learned Dr. Pocock and others think it had its full accomplishment in the spiritual victories obtained by the gospel of Christ over the powers of darkness that fought against it. The nations thought to ruin Christianity in its infancy, but it was victorious over them; those that persisted in their enmity were broken to pieces (Mat 21:44), particularly the Jewish nation; but multitudes by divine grace were gained to the church, and they and their substance were consecrated to the Lord Jesus, the Lord of the whole earth.

Keil-Delitzsch: Mic 4:8

The prophecy turns from the highest glorification of Zion to the throne of Zion, which had been founded by David, and swept away with the destruction of Jerusalem (Mic 3:12), and predicts its restoration in the future. Consequently the reign of Jehovah upon Mount Zion, promised in Mic 4:7, is still further defined as effected through the medium of the Davidico-Messianic dominion. Mic 4:8. "And thou flock-tower, hill of the daughter Zion, to thee will the former dominion reach and come, the reign over the daughter Jerusalem." This announcement is attached primarily to Mic 4:6 and Mic 4:7. As the remnant of Israel gathered together out of the dispersion will become a strong nation, so shall the reign of the daughter Zion be also restored. The address to the flock-tower, the hill of the daughter Zion, shows that these two notions express the same thing, looked at from two sides, or with two different bearings, so that the flock-tower is more precisely defined as the "hill of the daughter Zion."Now, as the daughter Zion is the city of Zion personified as a virgin, the hill of the daughter Zion might be understood as denoting the hill upon which the city stood, i.e., Mount Zion. But this is precluded by Isa 32:14, where hill and watch-tower ( ‛ōphel vâbhachan ) are mentioned in parallelism with the palace ( 'armōn ), as places or buildings which are to serve as dens for ever. From this it is obvious that ‛ōphel was a place either at the side or at the top of Zion. If we compare with this 2Ch 27:3 and 2Ch 33:14, according to which Jotham built much against the wall of the Ophel ( hâ‛ōphel ), and Manasseh encircled the Ophel with a wall, and made it very high, Ophel must have been a hill, possibly a bastion, on the south-eastern border of Zion, the fortification of which was of great importance as a defence to the city of Zion against hostile attacks.

(Note: The opinion that Ophel is the whole of the southern steep rocky promontory of Moriah, from the southern end of the temple ground to its extreme point (Robinson, Schultz, Williams), viz., the Ophla or Ophlas of Josephus, as Arnold (Herzog's Cycl. ) and Winer ( Bibl. R.W. ) suppose, would be in perfect harmony with this. At the same time, all that can be inferred with any certainty from the passages from Josephus which as cited in support of it (viz., Wars of the Jews , v. 6, 1; cf. vi. 6, 3 and v. 4, 2) is, that the place called Ophla was in the neighbourhood of the valley of Kidron and of the temple mountain. The question then arises, whether the Ophla of Josephus is identical with the Ophel of the Old Testament, since Josephus does not mention the Ophel in his list of the hills of Jerusalem, but simply mentions Ophla as a special locality (see Reland, Pal. p. 855). And lastly, the situation of the Ophel , upon which the Nethinim dwelt (Neh 3:26), is still a matter of dispute, Bertheau supposing it to be the habitable space to the east of the eastern side of the temple area.)

Consequently migdal - ‛ēder cannot be the flock-tower in the neighbourhood of Bethlehem, which is mentioned in Gen 35:21, but can only be a (or rather the) tower of the Davidic palace, or royal castle upon Zion, namely the town mentioned in Neh 3:25, which stood out against the upper king's house, by the court of the prison (cf. Neh 3:26). For the prison, which also belonged to the king's house, according to Jer 32:2, formed a portion of the royal castle, according to the custom of the East. And that it had a lofty tower, is evident from Son 4:4 : "Thy neck is like David's tower, built for an armoury: a thousand shields hang thereon, all heroes' weapons;"according to which the tower of the royal castle was ornamented with the weapons or shields of David's heroes (1Ch 12:1). And the tower of the king's castle was so far specially adapted to represent the sovereignty of David, "that by its exaltation above Zion and Jerusalem, by the fact that it ruled the whole city, it symbolized the Davidic family, and its rule over the city and all Israel"(Caspari). This tower, which is most likely the one called bachan (the watch-tower) in Isaiah ( l.c. ), is called by Micah the flock-tower, probably as a play upon the flock-tower by which the patriarch Jacob once pitched his tent, because David, the ancestor of the divinely-chosen royal house, had been called from being the shepherd of a flock to be the shepherd of the nation of Israel, the flock of Jehovah (Jer 13:17; cf. 2Sa 7:8; Psa 78:70). This epithet was a very natural one for the prophet to employ, as he not only describes the Messiah as a shepherd in Mic 5:3, but also represents Israel as the sheep of Jehovah's inheritance in Mic 7:14, and the flock-tower is the place where the shepherd takes up his position to see whether any danger threatens his flock (cf. 2Ch 26:10; 2Ch 27:4). עדיך תאהת , "unto thee shall it come."

(Note: Luther's rendering, "thy golden rose will come,"arose from his confounding עדיך (from עד , unto) with עדיך , thine ornament.)

עדיך affirms more than אליך , to thee: expressing the conquest of every obstacle that blocks up the way to the goal. תּאהת is separated from what follows, and exhibited as independent not only by the athnach , but also by the change of tense occurring in בּאה : "to thee will it come,"sc. what the prophet has in his mind and mentions in the next clause, but brings into special prominence in וּבאה . הם הראשׁנה , the former (first) reign, is the splendid rule of David and Solomon. This predicate presupposes that the sovereignty has departed from Zion, i.e., has been withdrawn from the Davidic family, and points back to the destruction of Jerusalem predicted in Mic 3:12. This sovereignty is still more precisely defined as kingship over the daughter of Jerusalem ( ל before בת is a periphrasis of the gen. obj. ). Jerusalem, the capital of the kingdom, represents as the object sovereignty over the whole kingdom. This is to be restored to the hill of Zion, i.e., to the royal castle upon the top of 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 4:6-8

Zion's future greatness 4:6-8

4:6 In "that day" the Lord also promised to assemble His people whom He had allowed the nations to abuse. This will occur when He turns the tide for Israel and begins to bless her, namely, at the beginning of the Millennium.

The post-exilic books of the Old Testament (Ezra, Nehemiah, Esther, Haggai, Zechariah, and Malachi) show that the tide did not really turn for Israel at the end of the Babylonian captivity. The Jews continued to suffer under "the times of the Gentiles" (Luke 21:24) and will do so until Messiah returns to the earth (cf. Matt. 24:31).³¹ This includes suffering in the Tribulation to come (Dan. 7:25; Zech. 14:5). The Jews of Micah's day were weak morally and spiritually and were about to go into captivity.

4:7 The Lord promised to make these lame outcasts of the earth, the Jews, a surviving, strong nation and to reign over them personally from Mt. Zion forever (cf. Ps. 146:10; Zeph. 3:19; Luke 1:33; Rev. 11:15). He will do this through the Messiah, Jesus Christ. His millennial reign will continue until the destruction of the present heavens and earth. Then it will continue on a new earth throughout eternity (2 Pet. 3:10-13).

4:8 Micah returned to contemplate again Mt. Zion in the future (cf. v. 1). It would become like a watchtower to the flock of God's people Israel and a stronghold to her descendants then. Israel's former dominion over her world under David and Solomon would return then, even the kingdom of the descendants of Jerusalem.

Only if we spiritualize the meaning of "the daughter of Jerusalem" to mean the church can we get away from the clear promise of Israel's restoration here (cf. Rom. 11). Reference to restoration of the glory of the former Davidic kingdom strongly suggests the revival of the Davidic kingdom (cf. Isa. 9:17; Hos. 3:5; Amos 9:11).

One writer saw 11 characteristics of the future messianic kingdom in verses 1-8. These are the global prominence of the temple (v. 1a) and its attraction of people worldwide (1b). Jerusalem will function as teacher of the world (2a) and as the disseminator of revelation (2b). The Lord will judge the world from Jerusalem (3a), and peace will be universal (3b). Israel will experience peace and security (4), spiritual sensitivity (5), regathering to the land (6), strength (7), and dominion (8).³²

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

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.