This section introduces another ruler of Israel who, in contrast to Zedekiah, his foil, would effectively lead God's people.
"This royal oracle is obviously intended to be the central peak of the range of oracles in chs. 4 and 5. It presents a longer hope section than any other unit, and points to the fulfilment of royal promise as the key to the greatness of Jerusalem and Israel heralded in the surrounding pieces."34
5:2 In contrast to the humiliation of Israel's judge (king) Zedekiah, a greater ruler would emerge later in Israel's history (cf. 4:7). He would be Yahweh's representative (cf. John 17:4; Heb. 10:7) and would arise from the comparatively insignificant town of Bethlehem (House of Bread) Ephrathah (Fruitful). Ephrathah (Ephrath) was an old name for the area later occupied by Bethlehem in Judah, in contrast to other Bethlehems in the Promised Land (cf. Gen. 35:16-19; 48:7; Josh. 19:15; Ruth 4:11). Bethlehem was, of course, the hometown of David (1 Sam. 16:1, 18-19; 17:12), so the reference to it allows for the possibility of a familial connection with King David. This ruler must be divine since He had been conducting activities on Yahweh's behalf from long ago, even eternity past (lit. days of immeasurable time; cf. Isa. 9:6; John 1:1; Phil. 2:6; Col. 1:17; Rev. 1:8). The New Testament identifies this Ruler as the Messiah, Jesus Christ (Matt. 2:1, 3-6), though some of the Jews in Jesus' day did not know that Bethlehem was His birthplace (John 7:42).
This messianic prophecy not only gives the birthplace of Messiah, and thus assures His humanity, but it also asserts His deity. No mere human could be said to have been carrying out the will of Yahweh eternally.
5:3 Yahweh would give the Israelites over to chastening until Israel had ended her painful period of suffering (like a woman in labor, 4:9) and she had brought forth a child. In view of previous revelation about Israel's continuing discipline by God until her Redeemer appeared (4:10), this seems to be a reference to the second coming of Messiah, not His first coming. This interpretation gains support from the promise in the last half of this verse. Then the remainder of the Redeemer's brethren, the Jews, will experience a regathering (cf. 2:12; 4:6-7). They will return to the land and rejoin other Israelites.
5:4 This Redeemer will arise and shepherd Yahweh's flock (Israel) in Yahweh's strength and majesty in harmony with His character (cf. 2:12; 7:14; Zech. 10:3). Contrast the failure of Israel's leaders in Micah's day (3:1-11). The Redeemer will worship Yahweh as His God, another indication of His humanity. In the ancient Near East kings frequently referred to themselves as the shepherds of their people.35It is the pastoral role of Israel's messianic King, leading and caring for His people, that is in view here. The Israelites will remain in their secure and glorious position because He will be so great; His greatness will guarantee His people's security (cf. Zech. 14:11). People throughout the world will acknowledge His greatness (cf. Mal. 1:11).
5:5a This Redeemer would also be responsible for the peace that God promised that Israel would experience (in the Millennium; cf. 4:3-5; Eph. 2:14).
