Micah 5

Chap. V. Ver. 1—15._ An eminent prophecy of Messiah.— This prophecy was applied to Messiah in the time of our Saviour; for when Herod inquired where Messiah was to be born, the chief priests and Pharisees replied by quoting this prediction, though with some verbal difference. Instead of reading with us, (“Though) thou be little,” they read, ‘Thou art not the least;”’ ((Matthew 2:6).) in which some have found an apparent contradiction. Both assertions, however, are not only true, but accurate. Beth-lehem, as city, was never extensive nor populous, compared with Jerusalem, or even Zion: yet it ranked high as the birth-place of king David, and was therefore fixed upon by the Romans as the town where all the tribe of Judah should be taxed.

Its name, Beth-lehem (the house of bread,) is supposed to have been given it, from the fine corn-fields with which it was surrounded, called the coasts thereof, (verse 16,) and which appear to have been inhabited, though thinly, from Herod sending thither to destroy the children. Another thing which made it rank still higher was, its being the predicted birth-place of the Messiah. Beth-lehem, though but a small city, and of few inhabitants, evidently ranked high from the days of David, and especially from those of Micah to those of Jesus; we see, therefore, no reason to alter the translation, either in the Prophet or the Evangelist. From this town, it is said, should come forth one who should be the ruler in Israel; i.e. the Messiah, whose “goings forth,” have been of old, from everlasting. Without disputing the doctrine of eternal generation, which many derive from this text, we much doubt its being here referred to: we should rather consider the term (which is of very general import) as referring to the divine appearances of the Messiah under the Old Testament, and the many deliverances wrought by him for his people Israel, in almost every age. But it is added, the Lord will give up these his ancient people “until she which travaileth hath brought forth.” Bishop Chandler applies this to the Jewish church. His words are, “Although God shall send his Ruler in Israel, he will let Israel remain in captivity to the time that Sion hath gone the full time of her travail, and then her sorrows shall have a joyful issue; then the remnant of his brethren shall return.”

&c. Archbishop Newcomb, Dr. Hales, Dr. Pye Smith, and others, explain the latter part of this prophecy somewhat differently. The former reads, ver. 3, “Therefore will he deliver them until the time when she hath brought forth.” This he explains, “God will not fully vindicate and exalt his people, till the Virgin Mother shall have brought forth her son; and till Judah and Israel, and all the true sons of Abraham among their brethren the Gentiles, be converted to Christianity.” Drs. Hales and Smith adopt nearly the same interpretation, considering the prediction as parallel to (Isaiah 7:14). and referring to our Lord’s miraculous conception. All these gentlemen close the prophecy with verse 4 of this chapter.

The Prophet then returns to his own times, predicts the fall of Assyria. Verse 7, and the following verses, are thought to refer to the spread of the knowledge of the true God among the heathen by means of the captive Jews, and to the destruction of idolatry by the subsequent propagation of the Gospel. But we confess we do not see the necessity of cutting off the connexion at the conclusion of ver. 4. If it be continued, we think it may imply that the preservation of the Jews, and their return from Babylon, with every other mercy vouchsafed to them, had a reference to the same Saviour, who is our peace as well as theirs. See (Ephesians 2:14).

Notes on the verses

Ver. 7. The Lord shall reign.—[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.”]—Bagster. Ver. 8. Tower of the flock.—Meaning, probably, mount Zion. It was customary, in extensive pastures, to have a frame erected, of considerable height, to watch the flock. (Something of this nature, it is said, Buonaparte had in the eve of Waterloo.) Zion is here considered as the watch tower of the flock. Ver. 9. Is there no king in thee?—That is, though Zedekiah be gone into captivity, Jehovah is king. See (Jeremiah 8:19). Ver. 11. Let our eye look.—Newcome, “See (its desire) on Sion.” Compare (Psalms 54:7).; lix. 10. Ver. 12. They know not the thoughts, &c.—The heathen knew not God’s design in suffering them to be carried into captivity. (Isaiah 10:7). Ver. 13. Their gain—That is, their spoil taken. (Micah 5)See the concluding remarks on this book for the opinion of Dr. Hales, on ver. 1—5.—Ver. 1. Now gather, &c.—Boothroyd, following the Hebrew, Syriac, &c. joins this verse to the preceding chapter, and we think very properly.—They shall smite the judge, &c.—Perhaps this indignity was offered to Zedekiah when he fled. (2 Kings 25:6-7). Ver. 2. Beth-lehem Ephratah.—Beth-lehem is, literally, the house, or place, of bread, and it was called Ephratah, from its vicinity to Ephrath ((Genesis 48:7).) and of Judah, to distinguish it from a town less considerable in the tribe of Naphtali.—Among the thousands.—The tribes of Israel were divided into thousands, each containing 1000 families, as the counties of England were divided into hundreds, doubtless for a like reason.

It is proper to mention here, that, more completely to avoid the appearance of inconsistency, many learned men read the words of the prophet interrogatively, as Newcome, “Art thou too little to be among the leaders (or thousands) of Judah?” The text might certainly be so read, but we see no necessity for the alteration.—Whose goings forth.—The Hebrew verb here used is ago to the rising of the sun, ((Psalms 19:6).,) to the flowing of a fountain, to the springing of plants, and a variety of other objects. And in the first chapter of this prophecy (ver. 3.) it is applied to the Lord’s coming forth from his place, to execute judgment. See Parkhurst in Isa., and Gesenius in Motsah. The terms “of old,” “from everlasting,” always refer to high antiquity, and sometimes to a proper eternity. (Deuteronomy 33:27), (Psalms 55:19). (Habakkuk 1:12). (Genesis 21:33). (Psalms 90:2). Abp. Secker says, “All the (ancient) Jews, whose writings we have, apply this text to the Messiah.” Ver. 3. Therefore.—Dr. Pococke renders this particle, “But yet,” or “notwithstanding.” So (Hosea 2:4).—Thy brethren.—Newcome, “Their brethren,” which is the reading of the LXX, Arabic, and Chaldee, and seems more consistent, and differs but in one letter from the printed text. Dr. Hales reads, “Thy brethren,” ranger to the Jewish nation.—Shall return.—Newcome, “Be converted.” Ver. 5. Peace.—Dr. Pye Smith, “The Restorer;” Boothroyd, “The Author of peace.”

All the above close the prophecy at this line, except Bp. Chandler, who connects it with the following, thus: “He shall be the peace but if the Assyrians shall come,” &c.—Seven shepherds (i.e. leaders) eight principal men.—“Princes of men.” Ver. 8. As a young lion.—Newcome refers this to the victories of the Maccabees. Ver. 10. I will cut off thy horses.—Horses were expressly forbidden to the Jews. (Deuteronomy 17:16).—[This seems to refer to those happy times when they shall be converted and restored to their own land; and all their enemies being destroyed, they shall have no farther need of cavalry or fenced cities.]—B. 4 Ver. 11. Strong holds.—The Jews were enjoined to put their trust in God, and in no human aid.

(Psalms 20:7). 963