Text -- Micah 5:9 (NET)

5:9 Lift your hand triumphantly against your adversaries; may all your enemies be destroyed!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Mic 5:9

Thou people of God.

JFB: Mic 5:9

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

Clarke: Mic 5:9

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

Calvin: Mic 5:9

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

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

TSK: Mic 5:9

hand : Psa 21:8, Psa 106:26; Isa 1:25, Isa 11:14, Isa 14:2-4, Isa 26:11, Isa 33:10, Isa 37:36; Luk 19:27; 1Co 15:25; Rev 19:13-21, Rev 20:8, Rev 20:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mic 5:9

Their hand shall be lifted up upon their adversaries - The might of the Church is the Might of Christ in her, and the glory of the Church is His from whom it comes and to whom it returns. It is all one, whether this be said to Christ or to the "remnant of Jacob, that is, His Church. Her "enemies"are His, and her’ s only because they are His, and hate her as belonging to Him. They "shall be cut off,"either ceasing to be His enemies, or ceasing to be, as Julian or Arius or antichrist, "whom the Lord shall consume with the spirit of His Mouth and shall destroy with the brightness of His Coming"2Th 2:8. And in the end, Satan also, over whom Christ gave the Apostles "power to tread on all the power of the Enemy"Luk 10:19, shall be "bruised under our feet"Rom 16:20.

Poole: Mic 5:9

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

Thine hand thy strength and power, for so does the Scripture usually express strength or might.

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

All thine enemies who do obstinately hold on in the enmity of their natures, ways, and doings,

shall be cut off finally, certainly, eternally, and dreadfully perish. This hath a partial fulfilling now, but its full completion will be when Christ will appear the Judge of quick and dead, when all his enemies shall be made his footstool, Psa 110:1 .

Gill: Mic 5:9

Thine hand shall be lifted up upon thine adversaries,.... O remnant of Jacob or Israel, as the Targum; the church of God; now will be the time that it shall prevail over all the antichristian states; now will the Christian princes pour out the vials of God's wrath upon them; and they shall feel the strength and weight of their hand; which will fall heavy upon them, even to their utter destruction: or thine hand, O Messiah, the ruler in Israel, the man the peace that shall deliver from the Assyrian; and who will be at the head of his church and people, the remnant of Jacob, and destroy their enemies with the sword that proceeds out of his mouth:

and all thine enemies shall be cut off; all the enemies of Christ and his church; all the kings of the earth that shall gather against them, the beast and false prophet, with all their followers; see Rev 19:19.

Commentary -- Verse Notes / Footnotes

NET Notes: Mic 5:9

¹ tn Heb “let your hand be lifted against your adversaries.”

² tn Heb “be cut off.”

Commentary -- Verse Range Notes

TSK Synopsis: Mic 5:1-15

1 The birth of Christ.

4 His kingdom.

8 His conquest.

MHCC: Mic 5:7-15

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

Matthew Henry: Mic 5:7-15

Glorious things are here spoken of the remnant of Jacob, that remnant which was raised of her that halted (Mic 4:7), and it seems to be that remnant which the Lord our God shall call (Joe 2:32), on whom the Spirit shall be poured out, the remnant that shall be saved, Rom 9:27. Note, God's people are but a remnant, a small number in comparison with the many that are left to perish, a little flock; but they are the remnant of Jacob, a people in covenant with God, and in his favour. Now concerning this remnant it is here promised,

I. That they shall be as a dew in the midst of the nations, Mic 5:7. God's church is dispersed all the world over; it is in the midst of many people, as gold in the ore, wheat in the heap. Israel according to the flesh dwelt alone, and was not numbered among the nations; but the spiritual Israel lies scattered in the midst of many people, as the salt of the earth, or as seed sown in the ground, here a grain and there a grain, Hos 2:23. Now this remnant shall be as dew from the Lord. 1. They shall be of a heavenly extraction; as dew from the Lord, who is the Father of the rain, and has begotten the drops of the dew, Job 38:28. They are born from above, and are not of the earth, savouring the things of the earth. 2. They shall be numerous as the drops of dew in a summer's morning. Psa 110:3, Thou hast the dew of thy youth. 3. They shall be pure and clear, not muddy and corrupt, but crystal drops, as the water of life. 4. They shall be produced silently and without noise, as the dew that distils insensibly, we know not how; such is the way of the Spirit. 5. They shall live in a continual dependence upon God, and be still deriving from him, as the dew, which tarries not for man, not waits for the sons of men; they shall not rely upon human aids and powers, but on divine grace, for they are, and own that they are, no more than what the free grace of God makes them every day. 6. They shall be great blessings to those among whom they live, as the dew and the showers are to the grass, to make it grow without the help of man, or the sons of men. Their doctrine, example, and prayers, shall make them as dew, to soften and moisten others, and make them fruitful. Their speech shall distil as the dew (Deu 32:2), and all about them shall wait for them as for the rain, Job 29:23. The people among whom they live shall be as the grass, which flourishes only by the blessing of God, and not by the art and care of man; they shall be beneficial to those about them by drawing down God's blessings on them, as Jacob on Laban's house, and by cooling and mitigating God's wrath, which otherwise would burn them up, as the dew preserves the grass from being scorched by the sun; so Dr. Pocock; they shall be mild and gentle in their behaviour, like their Master, who comes down like rain upon the new-mown grass, Psa 72:6.

II. That they shall be as a lion among the beasts of the forest, that treads down and tears in pieces, Mic 5:8. As they shall be silent, and gentle, and communicative of all good, to those that receive the truth in the love of it, so they shall be bold as a lion in witnessing against the corruptions of the times and places they live in, and strong as a lion, in the strength of God, to resist and overcome their spiritual enemies. The weapons of their warfare are mighty, through God, to the pulling down of strongholds, 2Co 10:4, 2Co 10:5. They shall have courage which all their adversaries shall not be able to resist (Luk 21:15), as when the lion tears none can deliver. When infidelity is silenced, and all iniquity made to stop her mouth, when sinners are convinced and converted by the power of the gospel, in the doctrine of its ministers and the conversation of its professors, then the remnant of Jacob is like a lion. This is explained, Mic 5:9, Thy hand shall be lifted up upon thy adversaries; the church shall have the upper hand at last of all that oppose her. Her enemies shall be cut off; they shall cease to be enemies; their enmity shall be cut off. Christ's arrows of conviction shall be sharp in their hearts, so that they shall fall under him; they shall yield themselves subjects to him (Psa 45:5) and be happily conquered and subdued, Psa 110:2.

III. That they shall be brought off from all carnal confidences, which they have relied on, that by the providence of God they shall enjoy such a security that they shall not need them, and by the grace of God they shall be brought to see the folly of them and come off from them. It was the sin of Israel that they furnished themselves extravagantly with horses and chariots, and were soothsayers and idolaters; see Isa 2:6-8. But here it is promised that they shall not regard them any more. The tranquillity of the kingdom of Christ is intended in that promise, which explains this, Zec 9:10, I will cut off the chariot from Ephraim and the horse from Jerusalem. Note, It is a great mercy to be deprived of those things in which we have reposed a confidence in competition with God, which we have made our arm, and after which we have gone a whoring from God. Let us observe the particulars: - 1. They had trusted in chariots and horses, and multiplied them (Psa 20:7); but now God will cut off their horses, and destroy their chariots (Mic 5:10), as David houghed the chariot-horses, 2Sa 8:4. They shall not have them, lest they should be tempted to trust in them. 2. They depended upon their strongholds, and fortified cities, for their security; but God will take care that they be demolished (Mic 5:11): I will cut off the cities of thy land; I will throw down thy strongholds. They shall have them for habitations, but not for garrisons, for God will be their only place of defence, their high tower, and their deliverer. 3. Many of them depended much upon the conduct and advice of their conjurors, diviners, and fortune-tellers; and those God will cut off, not only as weak things, and insufficient to relieve them, but as wicked things, and sufficient to ruin them (Mic 5:12): " I will cut off witchcrafts out of thy hand, that thou shalt no more take hold of them, and stay thyself upon them, and thou shalt have no more soothsayers, for thou shalt be convinced that all their pretensions are a cheat."The justice of the nation shall cut them off according to law, Lev 20:27. the preaching of the gospel brought men off from using curious arts, Act 19:19. 4. Many of them had said to the work of their hands, You are our gods; but now idolatry shall be abolished and abandoned (Mic 5:13): " Thy graven images will I cut off, and thy standing images, both those that were movable and those that were fixed; they shall be destroyed by the power of the law of Moses and deserted by the power of the gospel of Christ, so that thou shalt no more worship the work of thy hands, but be ashamed that ever thou hast been so deluded. Among other monuments of idolatry, I will pluck up thy groves out of the midst of thee, "Mic 5:14. These were planted and preserved in honour of their idols, and used in the worship of them; these they were ordered to burn (Deu 12:2, Deu 12:3), and, if they do not, God will, so that they shall not have them to trust to. And so will I destroy their cities, meaning the cities that were dedicated to the idols, to some dunghill-deity or other, which they confided in for their protection.

IV. That those who stand it out against the gospel of Christ, and continue in league with their idolatries and witchcrafts, shall fall under the wrath of God, and be consumed by it (Mic 5:15): I will execute vengeance in anger and fury upon the heathen (that is, upon heathenism), such as they have not heard; idolatries shall be done away, and idolaters put to shame. I will execute vengeance upon the heathen who have not heard (so some read it), or who would not hear and receive the doctrine of Christ. God will give his Son either the hearts or the necks of his enemies, and make them either his friends or his footstool.

Keil-Delitzsch: Mic 5:7-9

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

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 5:8-10

5. The vindication of Zion 5:7-9

5:7 In that day the remnant of Jacob will live all over the world scattered among the other nations. "The remnant of Jacob" is one of Micah's favorite terms for the believing Jews living in the "last days" (cf. 2:12; 4:7; 5:8; 7:18), and here it refers to them after God judges the nations (vv. 5b-6). The presence of the Jews will be a divine gift to the other people of the world, as dew and rain are to the earth (cf. Gen. 12:3). God will have sent them among the nations as He sends the dew and rain; their presence there will be due to His working, not the result of human choices or national policies ultimately.

5:8-9 The Israelites will be dominant and powerful over the other people of the world then but in an irresistible rather than a ferocious sense (v. 7; cf. Deut. 28:13). They will have the upper hand, and their enemies would not be able to rise up against them. What a change this will be compared to the downtrodden and abused condition that the Jews have known since Nebuchadnezzar!

Guzik: Mic 5:1-15

Micah 5 - A Ruler from Bethlehem

A. The birth and the work of the Ruler from Bethlehem.

1. (1-2) From the lowly and humble in Israel comes a Ruler.

Now gather yourself in troops, O daughter of troops; he has laid siege against us; they will strike the judge of Israel with a rod on the cheek. "But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, Whose goings forth are from of old, from everlasting."

a. He has laid siege against us: Israel will be humbled by foreign powers, and even her judges will bear insults.

b. But you, Bethlehem Ephrathah . . . out of you shall come forth to Me the One to be Ruler in Israel: In this time of humiliation under foreign powers, God will raise up a great Ruler from a humble place - Bethlehem.

i. Bethlehem was well known as the hometown of David, Israel's greatest king; yet it was never a great or influential city. It was truly little among the thousands of Israel. Yet God chose it as the birthplace of the Messiah, the Ruler in Israel.

ii. This passage from Micah 5 was quoted by the chief priests and teachers of the law when Herod asked about the birth of the Messiah (Matthew 2:5-6).

iii. Bethlehem means House of Bread, and Jesus is the Bread of Life (John 6:35). "And now for that word Ephratah. That was the old name of the place which the Jews retained and loved. The meaning of it is, 'fruitfulness,' or 'abundance.' Ah! well was Jesus born in the house of fruitfulness; for whence cometh my fruitfulness and thy fruitfulness, my brother, but from Bethlehem? Our poor barren hearts never produced one fruit or flower, till they were watered with the Savior's blood." (Spurgeon)

c. Whose goings forth are from of old, from everlasting: This glorious promise was fulfilled in Jesus Christ, and Micah's prophetic voice declares that though Jesus came from Bethlehem, He did not begin there. His goings forth are from eternity past.

i. The Bible tells us that Jesus is the Alpha and the Omega, the Beginning and the End. (Revelation 22:13) This means from the very beginning, Jesus was there. There was never a time when the Jesus did not exist.

ii. Before Jesus was born in Bethlehem, He existed as the Second Person of the Trinity (John 17:5, 17:24). These passages tell us that there was a relationship of love, fellowship, and shared glory that the Father and the Son shared in eternity past. The name "Jesus" was not known as a name for the Second Person of the Trinity until the angel Gabriel announced it to Mary (Luke 1:31). But the eternal Son existed before He revealed Himself as "Jesus."

iii. Before Bethlehem, Jesus was the creator of all things (Colossians 1:16-17, John 1:1-3). "He was before all things. As he is the Creator of all things, so he is the Eternal, and no part of what was created. All being but God has been created. Whatever has not been created is God. But Jesus is the Creator of all things; therefore he is God; for he cannot be a part of his own work." (Clarke)

iv. In the Old Testament, Jesus appeared as God made visible or "The Angel of the LORD." There are many instances in the Old Testament where individuals are shown to have had a face to face encounter with the LORD. (Genesis 16:7-13, Genesis 18, Genesis 32:24-32, Joshua 5:13-15, Judges 6:11-24, Judges 13:8-24, Daniel 3). In each situation, the Person is given different titles, but in all cases the person is plainly referred to as the LORD Himself, but appearing in a human form.

v. From eternity past, God's plan of the ages included Jesus (1 Peter 1:20, Ephesians 1:4).

vi. Knowing that Jesus' goings forth are from of old, from everlasting shows us some important things:

· It shows us the glory of Jesus, that He is far more than a man

· It shows us the love of Jesus, that He would leave the glory of heaven for us

· It shows us the nature of Jesus, that He would add humanity to His deity

· It shows us the sympathy of Jesus, that He remains fully man and fully God

2. (3-5a) The Ruler serves His flock.

Therefore He shall give them up, until the time that she who is in labor has given birth; then the remnant of His brethren shall return to the children of Israel. And He shall stand and feed His flock in the strength of the LORD, in the majesty of the name of the LORD His God; and they shall abide, for now He shall be great to the ends of the earth; and this One shall be peace.

a. He shall give them up, until the time: Micah anticipates a future time - partially fulfilled in the Babylonian exile and return, ultimately fulfilled in the Great Tribulation and restoration of Israel - when the LORD will seem distant from Israel until the time for restoration is ready.

b. Then the remnant of His brethren shall return . . . He shall stand and feed His flock in the strength of the Lord: After the time of Israel's trial the LORD will restore gloriously. The Ruler born in Bethlehem will tenderly care for His flock in the strength of the LORD.

c. They shall abide, for now He shall be great to the ends of the earth: The greatness of the Ruler from Bethlehem becomes the standing of His people. They abide because of His greatness.

d. This One shall be peace: It isn't just that the Ruler from Bethlehem brings peace; He is peace. As Paul wrote of Jesus in Ephesians 2:14, He is our peace.

3. (5b-6) The Ruler delivers Jacob from Assyria.

When the Assyrian comes into our land, and when he treads in our palaces, then we will raise against him seven shepherds and eight princely men. They shall waste with the sword the land of Assyria, and the land of Nimrod at its entrances; thus He shall deliver us from the Assyrian, when he comes into our land and when he treads within our borders.

a. When the Assyrian comes into our land: After the pattern of the prophets, Micah blends near and distant ages in his prophecy. The threat of the Assyrian would come against both kingdoms shortly, but Micah also uses the idea of the Assyrian for any pagan nation or empire set against God's people.

b. We will raise against him seven shepherds and eight princely men: Though the enemies of God's people come against them, under God's blessing leaders will raise against them. God often works this way to deliver us from our enemies.

B. The triumph of the remnant of Jacob.

1. (7-9) The remnant is large and triumphant.

Then the remnant of Jacob shall be in the midst of many peoples, like dew from the LORD, like showers on the grass, that tarry for no man nor wait for the sons of men. And the remnant of Jacob shall be among the Gentiles, in the midst of many peoples, like a lion among the beasts of the forest, like a young lion among flocks of sheep, who, if he passes through, both treads down and tears in pieces, and none can deliver. Your hand shall be lifted against your adversaries, and all your enemies shall be cut off.

a. The remnant of Jacob shall be . . . like dew from the Lord: When God delivers Zion it won't be a "small" deliverance. It will spread as wide as the dew and showers on the grass.

b. Like a young lion among flocks of sheep: When God delivers Zion, it won't be a "weak" deliverance. It will strengthen Israel so that she will triumph over her enemies like a lion against sheep. This has its ultimate fulfillment in the Millennial Earth, when it is said that the lion will lie down with the lamb - but still, it's better to be the lion!

2. (10-15) The LORD is exalted among the remnant.

"And it shall be in that day," says the LORD, "That I will cut off your horses from your midst and destroy your chariots. I will cut off the cities of your land and throw down all your strongholds. I will cut off sorceries from your hand, and you shall have no soothsayers. Your carved images I will also cut off, and your sacred pillars from your midst; You shall no more worship the work of your hands; I will pluck your wooden images from your midst; thus I will destroy your cities. And I will execute vengeance in anger and fury on the nations that have not heard."

a. I will cut off your horses . . . the cities of your land . . . your strongholds . . . your sorceries . . . your carved images . . . your sacred pillars: In restored Zion, the LORD will not allow any of the idolatries Israel once indulged in. Instead, He will cut off all of those things, whether they are basically good (horses or cities) or intrinsically evil (sorceries . . . sacred pillars).

b. I will execute vengeance . . . on the nations that have not heard: God will not only look after Israel's purity; in the Millennial Earth the nations will also need to walk in purity before Him.

© 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 5 (Chapter Introduction)

Overview

Mic 5:1, The birth of Christ; Mic 5:4, His kingdom; Mic 5:8, His conquest.

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 5 (Chapter Introduction)

CHAPTER 5

The birth of Christ foretold, Mic 5:1-3 ; his kingdom, Mic 5:4-7 ; his complete conquest over his enemies, Mic 5:8-15 .

This verse is, say some, a sharp sarcasm against Israel’ s enemies. Others will have it to be a repetition of the evils, and a description how far those evils should prevail, that were ere long to come upon Judah and Jerusalem, by either Sennacherib and his Assyrians, or by Nebuchadnezzar and his Babylonians, to where God’ s people seem thus to speak: We have heard what we must suffer for a time, and how we shall be delivered and triumph at last; and since that is the order, first afflictions, afterwards salvation, delay not, O thou enemy, but now gather thyself in troops; summon in thy forces, appoint thy rendezvous, bring thy spoiling, wasting troops, thy merciless and bloody troops, and form thy army, O Assyrian: of whom much like this doth Isaiah prophesy, Isa 8:6-10 . And this passage of Micah may also further refer to the Babylonian army under Nebuchadnezzar, under the violence of both which they were to suffer, and from both which the Jews should have a glorious deliverance ere long. O daughter of troops ; O Nineveh, daughter of troops: from her first founder she was a city full of troops, that spoiled, Cut off, and destroyed, and had been more than ordinarily so under Pul, Tiglath-pileser, Shalmaneser, and Sennacherib for ninety-five years together, in the successive reigns of these four monarchs. Babylon also in her time was as troublesome to Judah, and must be this daughter of troops also. He ; that is, the enemy, either Assyrian, which had taken all but Jerusalem, and did invest Jerusalem too; or Babylonian, which afterward besieged and took Jerusalem, sacked the city, burnt the temple, and captivated the people.

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 5 (Chapter Introduction)

(Mic 5:1-6) The birth of Christ and conversion of the Gentiles.

(Mic 5:7-15) The triumphs 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 5 (Chapter Introduction)

In this chapter we have, I. A prediction of the troubles and distresses of the Jewish nation (Mic 5:1). II. A promise of the Messiah, and of his kingdom, to support the people of God in the day of these troubles. 1. Of the birth of the Messiah (Mic 5:2, Mic 5:3). 2. Of his advancement (Mic 5:4). 3. Of his protection of his people, and his victory over his and their enemies (Mic 5:5, Mic 5:6). 4. Of the great world by it (Mic 5:7). 5. Of the destruction of the enemies of the church, both those without, that attack it, and those within, that expose it (Mic 5:8-15).

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 5 (Chapter Introduction)

INTRODUCTION TO MICAH 5

This chapter begins with a prophecy of the siege of Jerusalem, Mic 5:1; and then follows another concerning the place of the Messiah's birth, Mic 5:2; and of the case of the Jews, either before or after it, Mic 5:3; and of Christ's office as a shepherd, and of his grandeur in the world, Mic 5:4; and of his being a peacemaker, and protector of his people from their enemies, Mic 5:5; and of his people, the great increase of them, and their usefulness, and also of their courage, strength, and prowess, Mic 5:7; likewise that the Lord will remove from them their vain confidence, and all occasion of it, and whatsoever illicit arts and practices were found among them; and all idolatry, and the instruments of it, Mic 5:10; and the chapter is concluded with a threatening of vengeance to the Heathens, Mic 5:15.