1A ty, Betléme efratský, který jsi nejmenší mezi judskými rody, z tebe mi vzejde ten, kdo bude vládnout nad Izraelem, ten, jehož původ je odedávna, ode dnů věčných. 2Proto je vydá až do času, kdy rodička porodí. Pak se zbytek jeho bratří navrátí k synům Izraele. 3Bude stát a pást své stádo v Hospodinově síle, ve vznešenosti jména Hospodina, svého Boha. A budou pobývat v bezpečí, protože bude veliký až do končin země. 4A on bude pokoj. Když přitáhne Asýrie do naší země, když vstoupí do našich pevností, ustanovíme proti ní sedm pastýřů, osm vazalů lidí. 5Bude pást asyrskou zemi mečem, zemi Nimrodovu v jejích branách. On nás vysvobodí od Asýrie, až přitáhne do naší země, až vstoupí na naše území. 6Ostatek Jákoba bude uprostřed mnohých národů jako rosa od Hospodina, jako přeháňka na zeleň, která neočekává na člověka a neskládá naději v syny člověka. 7Ostatek Jákoba bude mezi národy, uprostřed mnohých národů jako lev mezi lesní zvěří, jako mladý lev ve stádu ovcí, který když projde, všechno pošlape a rozsápe, a není, kdo by je vysvobodil. 8Tvá ruka se pozdvihne proti tvým protivníkům a všichni tví nepřátelé budou vyhlazeni. 9I stane se v onen den, je Hospodinův výrok, že vyhladím tvé koně ze tvého středu a odstraním tvé válečné vozy. 10Vyhladím města tvé země a zbořím všechny tvé pevnosti. 11Vyhladím od tebe kouzelníky a nebudeš mít hadače. 12Vyhladím tvé tesané modly a posvátné sloupy ze tvého středu a nebudeš se již klanět dílu svých rukou. 13Vyvrátím tvé posvátné kůly ze tvého středu a vyhladím tvá města. 14V hněvu a zlobě vykonám pomstu nad národy, které neposlouchaly.
Jamieson Fausset Brown Bible Commentary 1 THE CALAMITIES WHICH PRECEDE MESSIAH'S ADVENT. HIS KINGDOM, CONQUEST OF JACOB'S FOES, AND BLESSING UPON HIS PEOPLE. (
Μιχ. 5:1-
Μιχ. 5:15)
gather thyself in troops--that is, thou shalt do so, to resist the enemy. Lest the faithful should fall into carnal security because of the previous promises, he reminds them of the calamities which are to precede the prosperity.
daughter of troops--Jerusalem is so called on account of her numerous troops.
he hath laid siege--the enemy hath.
they shall smite the judge of Israel with a rod upon the cheek--the greatest of insults to an Oriental. Zedekiah, the judge (or king,
Άμ. 2:3) of Israel, was loaded with insults by the Chaldeans; so also the other princes and judges (
Θρ. 3:30). HENGSTENBERG thinks the expression, "the judge," marks a time when no king of the house of David reigned. The smiting on the cheek of other judges of Israel was a type of the same indignity offered to Him who nevertheless is the Judge, not only of Israel, but also of the world, and who is "from everlasting" (
Μιχ. 5:2;
Ησ. 50:6;
Ματθ. 26:67;
Ματθ. 27:30).
2 Beth-lehem Ephratah-- (
Γέν. 48:7), or, Beth-lehem Judah; so called to distinguish it from Beth-lehem in Zebulun. It is a few miles southwest of Jerusalem. Beth-lehem means "the house of bread"; Ephratah means "fruitful": both names referring to the fertility of the region.
though thou be little among--though thou be scarcely large enough to be reckoned among, &c. It was insignificant in size and population; so that in
Ιησ. 15:21, &c., it is not enumerated among the cities of Judah; nor in the list in
Νεεμ. 11:25, &c. Under Rehoboam it became a city:
2Χρ. 11:6, "He built Beth-lehem."
Ματθ. 2:6 seems to contradict Micah, "thou art not the least," But really he, by an independent testimony of the Spirit, confirms the prophet, Little in worldly importance, thou art not least (that is, far from least, yea, the very greatest) among the thousands, of princes of Judah, in the spiritual significance of being the birthplace of Messiah (
Ιωάν. 7:42). God chooses the little things of the world to eclipse in glory its greatest things (
Κρ. 6:15;
Ιωάν. 1:46;
1Κορ. 1:27-28). The low state of David's line when Messiah was born is also implied here.
thousands--Each tribe was divided into clans or "thousands" (each thousand containing a thousand families), which had their several heads or "princes"; hence in
Ματθ. 2:6 it is quoted "princes," substantially the same as in Micah, and authoritatively explained in Matthew. It is not so much this thousand that is preferred to the other thousands of Judah, but the Governor or Chief Prince out of it, who is preferred to the governors of all the other thousands. It is called a "town" (rather in the Greek, "village"),
Ιωάν. 7:42; though scarcely containing a thousand inhabitants, it is ranked among the "thousands" or larger divisions of the tribe, because of its being the cradle of David's line, and of the Divine Son of David. Moses divided the people into thousands, hundreds, fifties, and tens, with their respective "rulers" (
Έξ. 18:25; compare
1Σαμ. 10:19).
unto me--unto God the Father (
Λουκ. 1:32): to fulfil all the Father's will and purpose from eternity. So the Son declares (
Ψαλ. 2:7;
Ψαλ. 40:7-
Ψαλ. 40:8;
Ιωάν. 4:34); and the Father confirms it (
Ματθ. 3:17;
Ματθ. 12:18, compare with
Ησ. 42:1). God's glory is hereby made the ultimate end of redemption.
ruler--the "Shiloh," "Prince of peace," "on whose shoulders the government is laid" (
Γέν. 49:10;
Ησ. 9:6). In
2Σαμ. 23:3, "He that ruleth over men must be just," the same Hebrew word is employed; Messiah alone realizes David's ideal of a ruler. Also in
Ιερ. 30:21, "their governor shall proceed from the midst of them"; answering closely to "out of thee shall come forth the ruler," here (compare
Ησ. 11:1-
Ησ. 11:4).
goings forth . . . from everlasting--The plain antithesis of this clause, to "come forth out of thee" (from Beth-lehem), shows that the eternal generation of the Son is meant. The terms convey the strongest assertion of infinite duration of which the Hebrew language is capable (compare
Ψαλ. 90:2;
Παρ. 8:22-
Παρ. 8:23;
Ιωάν. 1:1). Messiah's generation as man coming forth unto God to do His will on earth is from Beth-lehem; but as Son of God, His goings forth are from everlasting. The promise of the Redeemer at first was vaguely general (
Γέν. 3:15). Then the Shemitic division of mankind is declared as the quarter in which He was to be looked for (
Γέν. 9:26-
Γέν. 9:27); then it grows clearer, defining the race and nation whence the Deliverer should come, namely, the seed of Abraham, the Jews (
Γέν. 12:3); then the particular tribe, Judah (
Γέν. 49:10); then the family, that of David (
Ψαλ. 89:19-
Ψαλ. 89:20); then the very town of His birth, here. And as His coming drew nigh, the very parentage (Mat. 1:1-17;
Λουκ. 1:26-
Λουκ. 1:35;
Λουκ. 2:1-
Λουκ. 2:7); and then all the scattered rays of prophecy concentrate in Jesus, as their focus (
Εβρ. 1:1-
Εβρ. 1:2).
3 "Therefore (because of His settled plan) will God give up to their foes His people Israel, until," &c.
she which travaileth hath brought forth--namely, "the virgin" mother, mentioned by Micah's contemporary,
Ησ. 7:14. Zion "in travail" (
Μιχ. 4:9-
Μιχ. 4:10) answers to the virgin in travail of Messiah. Israel's deliverance from her long travail-pains of sorrow will synchronize with the appearance oś Messiah as her Redeemer (
Ρωμ. 11:26) in the last days, as the Church's spiritual deliverance synchronized with the virgin's giving birth to Him at His first advent. The ancient Church's travail-like waiting for Messiah is represented by the virgin's travail. Hence, both may be meant. It cannot be restricted to the Virgin Mary: for Israel is still "given up," though Messiah has been "brought forth" almost two thousand years ago. But the Church's throes are included, which are only to be ended when Christ, having been preached for a witness to all nations, shall at last appear as the Deliverer of Jacob, and when the times of the Gentiles shall be fulfilled, and Israel as a nation shall be born in a day (
Ησ. 66:7-
Ησ. 66:11;
Λουκ. 21:24;
Αποκ. 12:1-
Αποκ. 12:2,
Αποκ. 12:4; compare
Ρωμ. 8:22).
the remnant of his brethren shall return unto the children of Israel--(Compare
Μιχ. 4:7). The remainder of the Israelites dispersed in foreign lands shall return to join their countrymen in Canaan. The Hebrew for "unto" is, literally, "upon," implying superaddition to those already gathered.
4 he shall stand--that is, persevere: implying the endurance of His kingdom [CALVIN]. Rather, His sedulous care and pastoral circumspection, as a shepherd stands erect to survey and guard His flock on every side (
Ησ. 61:5) [MAURER].
feed--that is, rule: as the Greek word similarly in
Ματθ. 2:6, Margin, means both "feed" and "rule" (
Ησ. 40:11;
Ησ. 49:10;
Ιεζ. 34:23; compare
2Σαμ. 5:2;
2Σαμ. 7:8).
in the majesty of the name of the Lord--possessing the majesty of all Jehovah's revealed attributes ("name") (
Ησ. 11:2;
Φιλ. 2:6,
Φιλ. 2:9;
Εβρ. 2:7-
Εβρ. 2:9).
his God--God is "His God" in a oneness of relation distinct from the sense in which God is our God (
Ιωάν. 20:17).
they shall abide--the Israelites ("they," namely, the returning remnant and the "children of Israel previously in Canaan) shall dwell in permanent security and prosperity (
Μιχ. 4:4;
Ησ. 14:30).
unto the ends of the earth-- (
Μιχ. 4:1;
Ψαλ. 72:8;
Ζαχ. 9:10).
5 this man--in Hebrew simply "This." The One just mentioned; He and He alone. Emphatical for Messiah (compare
Γέν. 5:29).
the peace--the fountainhead of peace between God and man, between Israel and Israel's justly offended God (
Γέν. 49:10;
Ησ. 9:6;
Εφεσ. 2:14,
Εφεσ. 2:17;
Κολ. 1:20), and, as the consequence, the fountain of "peace on earth," where heretofore all is strife (
Μιχ. 4:3;
Ωσ. 2:18;
Ζαχ. 9:10;
Λουκ. 2:14).
the Assyrian--Being Israel's most powerful foe at that time, Assyria is made the representative of all the foes of Israel in all ages, who shall receive their final destruction at Messiah's appearing (Eze. 38:1-23).
seven shepherds, and eight--"Seven" expresses perfection; "seven and eight" is an idiom for a full and sufficient number (
Ιώβ 5:19;
Παρ. 6:16;
Εκκλ. 11:2).
principal men--literally, "anointed (humble) men" (
Ψαλ. 62:9), such as the apostles were. Their anointing, or consecration and qualification to office, was by the Holy Spirit [CALVIN] (
1Ιωάν. 2:20,
1Ιωάν. 2:27). "Princes" also were anointed, and they are mentioned as under Messiah (
Ησ. 32:1). English Version therefore gives the probable sense.
6 waste--literally, "eat up": following up the metaphor of "shepherds" (compare
Αρ. 22:4;
Ιερ. 6:3).
land of Nimrod--Babylon (
Μιχ. 4:10;
Γέν. 10:10); or, including Assyria also, to which he extended his borders (
Γέν. 10:11).
in the entrances--the passes into Assyria (
2Βασ. 3:21). The Margin and JEROME, misled by a needless attention to the parallelism, "with the sword," translate, "with her own naked swords"; as in
Ψαλ. 55:21 the Hebrew is translated. But "in the entrances" of Assyria, answers to, "within our borders." As the Assyrians invade our borders, so shall their own borders or "entrances" be invaded.
he . . . he--Messiah shall deliver us, when the Assyrian shall come.
7 remnant of Jacob--already mentioned in
Μιχ. 5:3. It in comparative smallness stands in antithesis to the "many people." Though Israel be but a remnant amidst many nations after her restoration, yet she shall exercise the same blessed influence in quickening them spiritually that the small imperceptible dew exercises in refreshing the grass (
Δευτ. 32:2;
Ψαλ. 72:6;
Ψαλ. 110:3). The influence of the Jews restored from Babylon in making many Gentile proselytes is an earnest of a larger similar effect hereafter (
Ησ. 66:19;
Ζαχ. 8:13).
from the Lord--Israel's restoration and the consequent conversion of the Gentiles are solely of grace.
tarrieth not for man--entirely God's work, as independent of human contrivance as the dew and rains that fertilize the soil.
8 as a lion--In
Μιχ. 5:7 Israel's benignant influence on the nations is described; but here her vengeance on the godless hosts who assail her (
Ησ. 66:15-
Ησ. 66:16,
Ησ. 66:19,
Ησ. 66:24;
Ζαχ. 12:3,
Ζαχ. 12:6,
Ζαχ. 12:8-
Ζαχ. 12:9;
Ζαχ. 14:17-
Ζαχ. 14:18). Judah will be "as as lion," not in respect to its cruelty, but in its power of striking terror into all opponents. Under the Maccabees, the Jews acquired Idumea, Samaria, and parts of the territory of Ammon and Moab [GROTIUS]. But this was only the earnest of their future glory on their coming restoration.
9 Thine hand shall be lifted up--In
Ησ. 26:11 it is Jehovah's hand that is lifted up; here Israel's as
Μιχ. 5:8 implies, just as "Zion" is addressed and directed to "beat in pieces many people" (
Μιχ. 4:13; compare
Ησ. 54:15,
Ησ. 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
Έξ. 13:9, with
Έξ. 14:8).
10 cut off thy horses . . . chariots--namely, those used for the purposes of war. Israel had been forbidden the use of cavalry, or to go to Egypt for horses (
Δευτ. 17:16), lest they should trust in worldly forces, rather than in God (
Ψαλ. 20:7). Solomon had disregarded this command (
1Βασ. 10:26,
1Βασ. 10:28). Hereafter, saith God, I will remove these impediments to the free course of My grace: horses, chariots, &c., on which ye trust. The Church will never be safe, till she is stripped of all creature trusts, and rests on Jehovah alone [CALVIN]. The universal peace given by God shall cause warlike instruments to be needless. He will cut them off from Israel (
Ζαχ. 9:10); as she will cut them off from Babylon, the representative of the nations (
Ιερ. 50:37;
Ιερ. 51:21).
11 cut off . . . cities . . . strongholds--such as are fortified for war. In that time of peace, men shall live in unwalled villages (
Ιεζ. 38:11; compare
Ιερ. 23:6;
Ιερ. 49:31;
Ζαχ. 2:8).
12 witchcrafts out of thine hand--that is, which thou now usest.
13 graven images . . . cut off--(Compare
Ησ. 2:8,
Ησ. 2:18-
Ησ. 2:21;
Ησ. 30:22;
Ζαχ. 13:2).
standing images--statues.
14 groves . . . cities--The "groves" are the idolatrous symbol of Astarte (
Δευτ. 16:21;
2Βασ. 21:7). "Cities" being parallel to "groves," must mean cities in or near which such idolatrous groves existed. Compare "city of the house of Baal" (
2Βασ. 10:25), that is, a portion of the city sacred to Baal.
15 vengeance . . . such as they have not heard--or, as the Hebrew order favors, "the nations that have not hearkened to My warnings." So the Septuagint (
Ψαλ. 149:7).