Chapter 5

1 The birth of Christ. 4 His kingdom. 8 His conquest.

1. Gather thyself. Jerusalem is charged to summon its armies in view of the approaching danger. She is called the “daughter of troops” probably because of the concentration of troops there assembled. The LXX renders the first part of the verse, “Now shall the daughter of Ephraim be completely hedged in,” which reading is largely followed by the RSV, “Now you are walled about with a wall.”

Upon the cheek. One of the greatest of insults (see 1 Kings 22:24; Job 16:10; Matt. 26:67, 68). The prophecy is Messianic and forecasts the treatment Messiah was to receive at the hands of His enemies. In Hebrew this verse is attached to ch. 4.

2. Beth-lehem. For the meaning see on Gen. 35:19. A town 51/4 mi. (8.4 km.) south of Jerusalem, the modern Beit Lahm. The town was also called Ephrath (Gen. 35:19; cf. Ruth 4:11) and Bethlehem-judah, doubtless to distinguish it from Bethlehem in Zebulun (Joshua 19:15, 16). Bethlehem was the birthplace of David (1 Sam. 16:1, 4; cf. Luke 2:11).

Thousands. Heb. Хalaphim, which may define tribes, or clans, from a numerical point of view. Hence the translation “clans” (RSV). “Little” may thus refer either to the clan represented by the inhabitants of Bethlehem or possibly to the town itself, which never assumed very great importance.

Shall he come forth. The Jews recognized this prophecy as Messianic, and in response to Herod’s request as to where the Messiah was to be born, they quoted this passage in Micah (Matt. 2:3–6; cf. John 7:42).

Goings forth. Heb. mosaХoth, the plural of mosaХah, from the root yasaХ, “to go out.” It is not entirely clear just what is referred to by this term. Since the Messiah is here represented as a king, some have thought that the reference is to a king going forth in kingly function. Others see a reference to the various OT appearances of Christ, such as to Abraham (Gen. 18) and Jacob (Gen. 32:24–32).

From everlasting. Micah clearly sets forth the pre-existence of the One who was to be born in Bethlehem. The “goings forth” of Christ reach to eternity in the past. “In the beginning was the Word” (see on John 1:1–3). “From the days of eternity the Lord Jesus Christ was one with the Father” (DA 19; cf. DA 530; Ev 615).

Instead of mosaХoth (see above on “goings forth”), the RSV reads “origin.” This is the only place in that version where mosaХoth, or its corresponding masculine form mosaХ, is so translated. If “origin” be construed as signifying that there was a time when Christ did not exist, then this translation is misleading (see Problems in Bible Translation, pp. 188–190).

3. She which travaileth. Some commentators find in this verse a reference to the suffering and affliction that Israel would undergo until their deliverance from captivity. In other words, that God would “give them up” until that time. Others see a reference to the birth of the Messiah (see Isa. 7:14).

4. Stand. As “the good shepherd,” the Messiah, Christ, would “stand” firm in the care and defense of His sheep.

Feed. The LXX adds “his flock.”

Unto the ends. The Messiah’s dominion would be universal (see Ps. 2:7, 8; 72:8; Luke 1:30–33).

5. The peace. The clause reads literally, “and this shall be peace.” If “man” be correctly understood and the reference is to the Messiah, this clause may be compared with the title “Prince of Peace” given the Messiah by Micah’s contemporary (Isa. 9:6). Jesus will not only rule in peace but is Himself the author and source of peace (see John 14:27; 16:33; Eph. 2:13, 14).

The Assyrian. At the time of Micah’s prophecy Assyria was Israel’s principal foe, a sinister threat to her existence (2 Kings 18; 2 Kings 19). Inasmuch as the Messianic age is under discussion here, Assyria doubtless represents those nations that would have opposed the thriving nation of restored Israel (see on Micah 4:11; see p. 30).

Seven shepherds. The numbers here given, “seven” and “eight,” although signifying an indefinite number, show that Israel would have adequate leadership against foreign aggression.

6. Waste. Heb. raФah, “to shepherd,” “to tend,” “to feed,” in an adapted sense “to rule” (see RSV). Israel was to “rule” its enemies with the “sword.”

Nimrod. Here used as a synonym for Assyria. Nimrod comes from the root marad, “to rebel.” On Nimrod see on Gen. 10:8–10.

7. As a dew. According to God’s plan for ancient Israel, victory over enemy opposition would have been followed by an intensive program of evangelism. The men of Israel were to enlighten the whole world with a knowledge of God (see pp. 26–30; cf. DA 27). The figures of dew and rain were most appropriate in a land where from about May to October there was, for practical purposes, no rainfall (see Vol. II, p. 110).

8. As a lion. A figure of conquering power. It was God’s plan that His people be the “head” and not the “tail” (Deut. 28:13).

9. Shall be cut off. Complete victory was assured (see Isa. 60:12). This might have been Israel’s privilege following the Exile. However, the people failed, and God is now accomplishing His program of world evangelism through the Christian church (see pp. 35, 36).

10. Cut off. Verses 10, 11 describe the cutting off of those devices of war in which Israel had trusted, when it should have trusted in the Lord. The multiplication of horses was forbidden (Deut. 17:16; see on 1 Kings 4:26).

11. The cities. The fortified cities and strongholds, being sources of human reliance, would be removed.

12. Witchcrafts. Or, “sorceries.” Sorcery, or necromancy—consulting the dead—was common in ancient times (see on Dan. 1:20; 2:2). The Israelites were forbidden to practice sorcery and soothsaying (Deut. 18:9–12).

13. Graven images. Heb. pesilim, from pasal, “to cut,” “to hew.” The Ugaritic psl means “stonecutter.” Ancient images (also designated pesel) were cut from stone, formed of clay, carved out of wood, or poured with molten metal. Since earliest times Israel had shown a tendency toward idolatry. The second commandment of the Decalogue forbade the manufacture and worship of a pesel (Ex. 20:4).

Standing images. Heb. masseboth, “pillars” (see on Deut. 16:22; 1 Kings 14:23). There is also today a deceptive trust in the material and secular, the work of men’s hands, instead of a trust and faith in the God who has given men “richly all things to enjoy” (1 Tim. 6:17). In their idolatrous devotion to the things that are made, men have forgotten the One who is the Creator of all things (see Deut. 8:17–20).

14. Groves. Heb. Хasherim (see on Deut. 16:21; 2 Kings 17:10).

15. Such as. The clause thus introduced may also be translated “who have not heard,” or “who have not hearkened.” “If the righteous scarcely be saved, where shall the ungodly and the sinner appear?” (1 Peter 4:18).

Ellen G. White comments

1    AA 225

2     AA 224; DA 44, 470; GC 313; PK 697; PP 34

7     DA 27; MB 28; MH 404