Zechariah 4

Zec 4:1

Zec 4: The gold lampstand and the two olive trees: Further encouragement, this time to Zerubbabel specifically, with the knowledge that the temple (and esp the menorah here) will be established, and its light shine forth for all the world to see. And, in fulfillment of the type, that in the Kingdom, Christ will bring a glorious light that will enlighten the Gentiles (Isa 60:1,2).

Zec 4:2

A SOLID GOLD LAMPSTAND WITH A BOWL AT THE TOP AND SEVEN LIGHTS ON IT, WITH SEVEN CHANNELS TO THE LIGHTS: Lampstands generally, and the lampstands in the tabernacle and temple particularly, held removable lamps (Exo 25:31; 1Ki 7:49). Their purpose was to support that which holds up and bears the light (cp Mat 5:16; Rev 1:20; 2:5). In this case the lampstand or menorah represents the temple and the Jewish community, which were to hold the light of Israel’s testimony to Yahweh up to the rest of the world. The bowl on top of this lampstand contained oil that constantly replenished the lamps (cp v 12).

In the Heb (see AV mg), the these seven lamps are represented as being fed by “seven sevens” of pipes, or 49. This would suggest that each of the seven “lamps” had itself seven receptacles and seven separate wicks — or a total of 49 separate “lightstands”.

GOLD: Sym a tried faith, not faith in the abstract, but that which has been put to the test: 1Pe 1:7; Pro 17:3; Job 23:10; Lam 4:2.

Zec 4:3

THERE ARE TWO OLIVE TREES BY IT, ONE ON THE RIGHT OF THE BOWL AND THE OTHER ON ITS LEFT: Human maintenance of the lamps was unnecessary since the oil flowed from the trees to the reservoir to the lamps. This important feature of the vision stresses God’s singular provision of the oil (cp v 6).

In Rom 11 the two olive trees are said to represent Israel and the Gentiles. “In this vision they represent the royal priesthood of the Age to Come, who will convey the ‘oil’ of all nations, on a basis of faith in Christ (the golden pipes leading to the reservoir) to shine forth as light through their ministrations (the seven lamps)” (HPM).

Zec 4:6

NOT BY MIGHT NOR BY POWER, BUT BY MY SPIRIT: “This principle is an elliptical sentence… a kind of motto, as it were, to guide all endeavors and enterprises of the nation in these evil days. If we were to complete the ellipsis we might formulate the statement somewhat after the following fashion: If success is to be gained in the achievements of the people of God it will not be secured by what man can do but by the Spirit’s work” (Leupold).

Since Zerubbabel was leading the rebuilding of the temple and the restoration of the community, the LORD’s word to him was a word of encouragement. These restorations would not need an army of workers, as Solomon’s temple did (1Ki 5:13-18), nor unusually strong laborers. The strength of the workers, in fact, failed because the work was so strenuous (cp Neh 4:10). The work would succeed because of the supernatural grace (help) that the Lord would provided by His Spirit (cp Gen 1:2; Exo 15:8,10; 28:3; 31:3; Num 11:17-29; Jdg 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14, 19; 2Sa 22:16; Eze 37:1-14). This is, of course, true of any work that seeks to carry out God’s will in the world (cp 2Co 12:9).

Zec 4:7

WHAT ARE YOU, O MIGHTY MOUNTAIN?: Mountains are symbols of large obstacles (cp Isa 40:4; 41:15; 49:11; Mat 17:20; 21:21; Mark 11:23; 1Co 13:2). They are also symbols of kingdoms (cp Isa 41:15; Jer 51:25,26; Dan 2:35,45; Rev 17:5; etc). The whole process of temple restoration seemed like a mountainous job to the few who returned from exile. In addition, there was much opposition to building (Ezra 4:1-5,24), from such as the Samaritans, and the Israelites themselves proved unwilling to persevere in the task (Hag 1:14; 2:1-9).

BEFORE ZERUBBABEL YOU WILL BECOME LEVEL GROUND: God would reduce this “mountain” of difficulty to a flat plain by assisting the workers.

THEN HE WILL BRING OUT THE CAPSTONE TO SHOUTS OF ‘GOD BLESS IT! GOD BLESS IT!’: Zerubbabel would bring forth the top stone, the final stone on the project, with shouts of “Grace… to it.” The joyful cry of the people as they saw the last stone put in place would voice their prayer that God’s blessing would now rest on the beautiful structure that His grace had made possible.

(NT) Christ is the stone which the builders rejected, but which subsequently becomes the head stone of God’s spiritual temple: Psa 118:22; cp 1Pe 2:4-7: “There will exist contemporary with the resurrection, when Zerubbabel shall stand up again, ‘a great mountain’ in the political world, which is to be reduced to ‘a plain.’ But that this will not result by the power and strength of Israel under any organization they might constitute; for at that crisis their power and strength will have been utterly scattered; but it shall be accomplished by Jehovah’s Spirit, which will raise Zerubbabel and his companions from among the dead, to be the captains of Israel together with the living believers; and will be the strength and power energizing them all to the complete reduction of the Great Political Mountain of the Gentiles to the level of a summer threshing-floor: even to cause to go forth the Head, or Chief Stone, with shoutings of ‘Grace, grace unto him!’ ” (Eur 1:65).

The shouts of acclamation directed toward Christ are further mentioned in 2Th 1:10; Rev 5:9-14; 19:1-7; Phi 2:8,9; Mat 23:39.

Zec 4:9

THE HANDS OF ZERUBBABEL HAVE LAID THE FOUNDATION OF THIS TEMPLE; HIS HANDS WILL ALSO COMPLETE IT: As Zerubbabel had laid the foundation of the temple (Ezra 3:8-11; 5:16), so he would also complete it (cp Ezra 6:14-18). Construction began on the foundation of the temple in 536 BC and the last stone went in place in 515 BC. Then the people would know that it was indeed the LORD who had sent the messenger who brought this message to Zechariah.

THEN YOU WILL KNOW THAT THE LORD ALMIGHTY HAS SENT ME TO YOU: The messenger in view appears to be the angel of the Lord (cp Zec 1:11,12; 2:8,9,11; 3:1,5,6).

Zec 4:10

WHO DESPISES THE DAY OF SMALL THINGS?: The people would be ashamed that they had despised the rebuilding project as insignificant (cp Ezra 3:12; Hag 2:3).

MEN WILL REJOICE WHEN THEY SEE THE PLUMB LINE IN THE HAND OF ZERUBBABEL… THESE SEVEN ARE THE EYES OF THE LORD, WHICH RANGE THROUGHOUT THE EARTH: The LORD Himself was glad to see Zerubbabel building with his plumb line as His omniscient eyes surveyed all that was happening in the world (cp Zec 3:9; 2Ch 16:9). The Hebrew words translated “plumb line” may mean “separated [ie, chosen] stone” (Const). The LORD, in addition to His people, would rejoice when He saw the capstone put in place (cp Ezra 6:16-22). Now His people could serve Him as He purposed.

THE PLUMB LINE: In the antitypical temple (a spiritual temple) the Master Builder is Jesus Christ, and the plumb line will be the measure of inclusion or exclusion for the individual “stones” of the believers.

Zerubbabel as a type of Christ: “Small things marked the beginning of the work in the hand of Zerubbabel, but none might despise it, for the Lord had raised up one who would persevere until the headstone should be brought forth with shoutings. The plummet was in good hands. Here is the comfort of every believer in the Lord Jesus; let the work of grace be ever so small in its beginnings, the plummet is in good hands, a master builder greater than Solomon has undertaken the raising of the ‘temple’, and he will not fail nor be discouraged till the topmost pinnacle shall be raised. If the plummet were in the hand of any merely human being, we might fear for the building, but the pleasure of the LORD shall prosper in Jesus’ hand. The works did not proceed irregularly, and without care, for the master’s hand carried a good instrument. Had the walls been hurriedly run up without due superintendence, they might have been out of the perpendicular; but the plummet was used by the chosen overseer. Jesus is evermore watching the erection of his spiritual temple, that it may be built securely and well. We are for haste, but Jesus is for judgment. He will use the plummet, and that which is out of line must come down, every stone of it. Hence the failure of many a flattering work, the overthrow of many a glittering profession” (CHS).

Zec 4:13

DO YOU NOT KNOW WHAT THESE ARE?: Again the interpreting angel expressed surprise that Zechariah needed an explanation of these things (cp v 5). He did not want to give an interpretation if Zechariah could figure it out himself. Normally God does not provide additional information until we have done all we can to discover His meaning. To do so would discourage human effort.

Zec 4:14

THESE ARE THE TWO WHO ARE ANOINTED TO SERVE THE LORD OF ALL THE EARTH: It was their relationship to the Lord that equipped them for their tasks. “Anointed ones” is literally “sons of oil,” namely sons of God who had been anointed with oil as divinely appointed leaders. In Israel only the kings and the priests underwent anointing with oil for their ministries, and Zerubbabel and Joshua must be the individuals in view here. The references to anointing with oil and God’s enabling Spirit (v 6) combine to connect the oil as a symbol of the Spirit.

(NT) “Sons of oil” sym those who have been begotten by the Spirit-word (1Pe 1:22-25) and have been clothed with the Spirit-nature (1Co 15:44).

All Mosaic institutions served as parables and shadows of the “heavenly things” (Heb 8:5). Thus, Zerubbabel and Joshua point ultimately to the Messiah who combined the royal and priestly offices and functions in one person, the Branch (Zec 3:8; 6:12; Isa 11:1; Jer 23:5; cp Psa 110; Heb 7). In the Tribulation two other special witnesses will appear (cp Rev 11:3-12).

The point of this vision and its accompanying oracle was the Lord’s ability to bring a seemingly impossible project to completion successfully and gloriously through His anointed servants (first, Zerubbabel and Joshua — and then, in prophecy, the Messiah) and supernatural empowerment (cp 2Co 12:9). The lesson is applicable to any project that God has ordained and called His people to execute, including rebuilding the temple and building up the ecclesia of God (Mat 16:18).

Zechariah 5

Zec 5:1

Vv 1-4: The flying scroll. The priests and the kings in Israel were responsible for justice in the nation (cp Deu 17:9; 2Sa 15:2-3). The sixth (vv 1-4) and seventh visions (vv 5-11) deal with the removal of wickedness. This sixth one deals with the elimination of lawbreakers, and the next one with the removal of wickedness from the land. What God promised in the preceding two visions required the purging predicted in these two visions.

“Before the blessing of the first five visions will be actualized, there will intervene in the life of the nation a period of moral declension and apostasy. God must and will purge out all iniquity, though He has promised untold glory for the godly in Israel” (Feinberg).

Zec 5:2

A FLYING SCROLL, THIRTY FEET LONG AND FIFTEEN FEET WIDE: Or, in Heb, 20 cubits by 10 cubits. He replied to the interpreting angel who asked him what he saw that he saw a flying scroll that was 20 cubits long and 10 cubits wide (30 feet by 15 feet). There is a plain connection between this scroll and the tabernacle and the temple — since these were the dimensions of the holy place of the tabernacle (Exo 26:8) and the porch in front of the holy place of Solomon’s temple (1Ki 6:3).

The scroll was open and large so people could read it easily. During the restoration period the returnees demonstrated an increased interest in the Mosaic Law, which was written on scrolls (cp Neh 8). No one could plead ignorance because the scroll in Zechariah’s vision was large enough for all to see.

Zec 5:3

THIS IS THE CURSE THAT IS GOING OUT OVER THE WHOLE LAND: The angel explained that the scroll represented the curses that God had decreed against the Israelites who stole and who swore falsely in the Lord’s name (v 4; cp Deu 28; Jer 29:18). According to what God had previously written in the Law, those who stole and profaned His name would die, thus purging the land of sin (the Heb “eretz” may sig a particular “land”, in this case the Land of Israel.)

ACCORDING TO WHAT IT SAYS ON ONE SIDE, EVERY THIEF WILL BE BANISHED, AND ACCORDING TO WHAT IT SAYS ON THE OTHER, EVERYONE WHO SWEARS FALSELY WILL BE BANISHED: Writing was on both sides of the scroll, as it had been on the stone tables that contained the Ten Commandments (Exo 32:15). On one side there was a curse against Israelites who broke the eighth commandment (Exo 20:15), and on the other side was a curse for breaking the third commandment (Exo 20:7). These two commandments, from the first part of the Decalogue and the second part, which Zechariah’s contemporaries were apparently breaking frequently, are probably intended to represent the whole Law (cp James 2:10: “THIS IS THE CURSE THAT IS GOING OUT OVER THE WHOLE LAND: The angel explained that the scroll represented the curses that God had decreed against the Israelites who stole and who swore falsely in the Lord’s name (v 4; cp Deu 28; Jer 29:18). According to what God had previously written in the Law, those who stole and profaned His name would die, thus purging the land of sin (the Heb “eretz” may sig a particular “land”, in this case the Land of Israel.)

Zec 5:4

I WILL SEND IT OUT, AND IT WILL ENTER THE HOUSE OF THE THIEF AND THE HOUSE OF HIM WHO SWEARS FALSELY BY MY NAME: Yahweh personified the curse and pictured it going throughout the land, even into homes, to seek out law-breakers. God’s Word still had its ancient power even in post-exilic Judaism. Even the privacy of their homes would not afford protection from the judgment that the LORD would send on those of His people who broke His law.

This passage is very valuable as a commentary on the nature of Christ’s rule in righteousness in the millennial period as well as the severity of His dealing with sinners during the last great judgment time. Like the plagues in Egypt, these judgments pictured here seem to require no human agency to implement.

IT WILL REMAIN IN HIS HOUSE AND DESTROY IT, BOTH ITS TIMBERS AND ITS STONES: “Look, your house is left to you desolate” (Mat 23:33,36-39). Being a “leprous” or sinful house, it was to be taken apart, stone by stone, and its pieces carried out into an unclean place (Lev 14:45). And so it finally happened, in 70 AD. Cp Jer 8:11,12; Luk 19:44.

Zec 5:5

Vv 5-11: The woman in the basket. The preceding vision described the future removal of individual sinners from the land through divine judgment, and this one pictures the eventual removal of all wickedness from the future “holy land” (Zec 2:12; cp Zec 3:9).

At the same time, it appears that the wickedness that is sent out of the Land of Israel finds residence elsewhere, ie the land of Shinar, or Babylon.

Zec 5:6

IT IS A MEASURING BASKET: An ephah, a basket that held about a half bushel (or five gallons) [some experts say it held more] of dry (or liquid) material (cp 1Sa 1:24; Ruth 2:17).

THIS IS THE INIQUITY OF THE PEOPLE THROUGHOUT THE LAND: Lit, “the eye” or “appearance” of iniquity. The people of Israel was all focussed upon iniquity, intent upon self-satisfaction in every form, and even intent upon the financial gain (see v 7n) necessary to acquire it — all to the exclusion of service to Yahweh.

Zec 5:7

THEN THE COVER OF LEAD WAS RAISED, AND THERE IN THE BASKET SAT A WOMAN: A lead cover would be heavier than the customary stone cover and would guarantee that what was inside would not get out — this also suggests that, at this time, the evil is mostly hidden from public view. Either the ephah was oversized, like the flying scroll, or the woman was a miniature in Zechariah’s vision. Possibly God used an ephah in the vision simply because it was a standard container that people used to carry things in, similar to a barrel. Or the ephah may be a particular allusion to commercial malpractice; it may even suggest those wicked ones who make “merchandise” of religion (2Pe 2:3; Mal 1:10; Amos 8:5).

LEAD: A base metal (Jer 6:28,29) in contrast to the gold of the lampstand.

A WOMAN: That this wickedness was symbolized by a woman is God’s way of suggesting an ecclesiastical, or religious entity. Since Israel was the wife of God (as the church, or ecclesia, is the bride of Christ), then Israel (or the ecclesia) — in a corrupt state — might be represented by a harlot, or a woman of wickedness.

Zec 5:8

HE SAID, “THIS IS WICKEDNESS,” AND HE PUSHED HER BACK INTO THE BASKET AND PUSHED THE LEAD COVER DOWN OVER ITS MOUTH: The angel picked her up, threw her down into the middle of the basket, and shut the lead cover over her — in this way the power of sin was “hindered” or “restrained” (cp 2 Th 2:6-8). Obviously some conflict was involved; “Wickedness” did not want to be restricted. Here the woman represents the sum total of Israel’s sins, wickedness being the opposite of righteousness (cp Pro 13:6; Eze 33:12).

Zec 5:9

A STORK: An unclean bird (Lev 11:19). A bird that migrates — and thus symbolic of evil and wickedness going forth from one country to another, or of apostate Jewry wandering throughout the earth.

“When the Apostasy in Judea was fully matured, the Ephah contained the Woman under the Talent of Lead; and when the Mosaic Law and institutions had vanished away as the result of the desolation of the Temple, all that were not slain or imprisoned, became sojourners in the lands of the Little Horn of the Goat. This national dispersion of the Jews was the flight of the two women into the countries of the Fourth Beast dominion, then pagan. In their flight, the Judaic Apostasy from the Christian Faith was not left in Judea, to grow up into a papacy there. But having been formed and organized in that country, and propagated from that centre, it was expelled from thence, and driven by the national calamity, the wind in the storklike wings of the two women, out of Canaan, that ‘they might build for her a house in the land of Shinar’ ” (Eur 1:71,72).

Zec 5:11

TO THE COUNTRY OF BABYLONIA: Or Shinar: cp Gen 10:10; 11:2; 14:1,9) — antagonistic to God and His Truth from practically the very beginning.

WHEN IT IS READY, THE BASKET WILL BE SET THERE IN ITS PLACE: Set atop a pedestal as an object of worship, an idol (cp Rev 17 — 18).

“The two cleansing acts of this chapter are complementary, like the two goats on the Day of Atonement, Lev 16, of which the first must give its blood as an expiation before the LORD, while the second carries away the guilt of the people, and the impurity springing from it, to the region of the impure [ie, the wilderness]. The cleansing judgment, despite the terror, is a benefit to the land, which is thus purified and fitted to receive the blessing pictured in the former visions” (C von Orelli, “The Twelve Minor Prophets” 335).

Nahum 3

Nah 3:1

Nah 3: “Nineveh is doomed! So came the voice of the second prophet who was required to set his face against the northern oppressor. About 250 years earlier, Jonah was sent with a message of repentance, and was received by the people of this Gentile city in gratitude. The judgment of Yahweh waited in the days of Jonah, but was unleashed in those of Nahum. Nineveh had deteriorated in morality, and had returned to its former wickedness. Its history was stained with blood, and it became the focus of divine judgment. The voice of Nahum (whose name means ‘Consolation’ or ‘Comfort’ and is found in the name of Capernaum), reflected the abhorrence of Yahweh. He spoke of (1) The cause of the overthrow: vv 1-5. (2) The lesson of the overthrow: vv 6-13. (3) The certainty of the overthrow: vv 14-19.

“Nineveh represents the world of today, which captures and destroys the spirit of the Truth for those who involve themselves in worldliness. The prophet ironically bids the Ninevites to prepare for a long siege, and to anticipate their destruction. The prophecy is most appropriate for today, as we live on the eve of the ultimate judgment of God. Nahum joins with Jonah to represent the two advents of Christ: the first to reveal the ministry of reconciliation; the second advent to bring judgment against an evil world” (GEM).

Nah 3:10

ALL HER GREAT MEN WERE PUT IN CHAINS: It was the practice of the victorious invader to chain the captives together, so as to transport them away to their places of slavery (cp Eze 7:23).

Nah 3:17

Locusts move sluggishly or not at all in cold weather, but in warm sunshine they hurry briskly (LB 418).

Nahum 2

Nah 2:4

THE CHARIOTS: That is, of God’s cherubim (Nah 1:3,5).

RUSHING: Or “jostle” (AV). Heb “shaqaq”. Found also in Psa 107:9; Pro 28:15; Isa 29:8; 33;4; Joel 2:9. The idea is of foraging wildly like a hungry animal.

Nah 2:5

YET THEY STUMBLE ON THEIR WAY: This contrasts with the way in which Joel 2:7 speaks of the seeming invincible nature of the Assyrian army.

Nah 2:7

IT IS DECREED: “And Huzzab shall be led away captive” (KJV). Huzzab is prob the name or title of the queen-mother.

DOVES: Voice of dove = voice of mourning (Isa 38:14).

BEAT UPON THEIR BREASTS: Drumming, as on a tambourine (Psa 68:25). Cp Luk 18:13; 23:48.

Nahum Overview

Time: 620 BC.

Summary: As with Jonah, Nahum directs his pronouncements against Nineveh of Assyria. Whereas Jonah proclaimed a message of mercy and repentance, Nahum proclaimed an indictment of doom upon the capital of Assyria. They who were once used as God’s tool against the people of Israel and Jerusalem, would now be destroyed because of their great wickedness.

Key verses: “The Lord is good, a refuge in times of trouble. He cares for those who trust in him, but with an overwhelming flood he will make an end of Nineveh; he will pursue his foes into darkness” (Nah 1:7,8).

Outline

Nineveh’s doom declared: Nah 1:1-15

Character of Nineveh’s judge: Nah 1:1-8
Declaration of Nineveh’s doom: Nah 1:9-11
Comfort to Nineveh’s oppressed: Nah 1:12-15

Nineveh’s doom described: Nah 2:1-13

City besieged: Nah 2:1-5
City overwhelmed: Nah 2:6-10
City made desolate: Nah 2:11-13

Nineveh’s doom deserved: Nah 3:1-19

Cause of the overthrow: Nah 3:1-4
Lesson of the overthrow: Nah 3:5-13
Certainty of the overthrow: Nah 3:14-19

Nahum 1

Nah 1:1

See Lesson, Prophet, the.

See Lesson, Minor prophets, and their messages.

“These words were spoken to a very different Nineveh from the one to which Jonah went. It seems that their repentance did not last long… Commentators seem to think we are about 100 years on from Jonah. It is frightening to recognise how easy it is for man to turn from God within a generation or two. We should take heed, knowing that this too could happen to us. The only way this can be done is to pass down the truth of God firmly to those generations that follow. Each one of us can only influence our own time, but those following can affect the next short span, and so on. Let us be sure God’s message does not get watered down so that it can be taken over so easily by man’s lusts and desires” (PC).

Nah 1:3

SLOW TO ANGER, AND GREAT IN POWER: Slow to show anger, BECAUSE great in power. His power to judge is omnipotent, but His mercy is stronger! “He is truly great in power who hath power over himself. When God’s power doth restrain Himself, then it is power indeed: the power that binds omnipotence is omnipotence surpassed. A man who has a strong mind can bear to be insulted long, and only resents the wrong when a sense of right demands his action. The weak mind is irritated at a little: the strong mind bears it like a rock which moveth not, though a thousand breakers dash upon it, and cast their pitiful malice in spray upon its summit. God marketh His enemies, and yet He bestirs not Himself, but holdeth in His anger. If He were less divine than He is, He would long ere this have sent forth the whole of His thunders, and emptied the arsenals of heaven; He would long ere this have blasted the earth… and man would have been utterly destroyed; but the greatness of his power brings us mercy” (CHS).

SLOW TO ANGER: As God is described in Exo 34:6,7: “The LORD, the LORD, the compassionate and gracious God, slow to anger…” This compassion extends to the Gentiles, as well as the Jews.

Micah 7

Mic 7:1

WHAT MISERY IS MINE! I AM LIKE ONE WHO GATHERS SUMMER FRUIT AT THE GLEANING OF THE VINEYARD; THERE IS NO CLUSTER OF GRAPES TO EAT, NONE OF THE EARLY FIGS THAT I CRAVE: Micah expresses his own disappointment with Judah’s own moral decline in the days of Hezekiah. He compared himself to Israel’s fruit pickers and grape gatherers who felt great disappointment over their poor harvests (Mic 6:15). Israel should have born more spiritual fruit, but she did not (cp Isa 5:7; Mark 11:12-14,20-22; Mat 21:19; John 15:1-8; Gal 5:22-23).

Mic 7:2

THE GODLY HAVE BEEN SWEPT FROM THE LAND; NOT ONE UPRIGHT MAN REMAINS. ALL MEN LIE IN WAIT TO SHED BLOOD; EACH HUNTS HIS BROTHER WITH A NET: Obviously there a few faithful righteous, including Isaiah, but by overstating his case he made his point: there were very few. All of them seemed to wait for the opportunity to advance their own interests, even resorting to violence and bloodshed to do so (cp Mic 3:10; 6:12). They behaved like hunters waiting to snare unsuspecting birds in their nets.

Mic 7:3

BOTH HANDS ARE SKILLED IN DOING EVIL: They were “ambidextrous” when it came to sinning!

THE RULER DEMANDS GIFTS: “Gifts” is not in original: this may mean: “demands a sign” — and could answer to Herod’s asking for a miracle or a sign from Jesus.

THE JUDGE ACCEPTS BRIBES: Again, at the trial of Jesus, Pilate was probably seeking a bribe. * THE POWERFUL DICTATE WHAT THEY DESIRE: Caiaphas utters his own mischievous desire: “It is better for you that one man die for the people than that the whole nation perish” (John 11:50,51).

THEY ALL CONSPIRE TOGETHER: “And so they wrap it up” (KJV) — as if in a neat package! “There have been men who have been indolent in the performance of God’s work and have praised themselves for their love of peace. There have been others who have done evil with both hands earnestly, and have said, ‘See how zealous I am.’ In either case the deceitful human heart furnishes them with ample disguises, and ‘so they wrap it up’ ” (PrPr).

Mic 7:4

BRIER… THORN HEDGE: As if to say, ‘The best and most upright of the people were like briars and thorn hedges in that they entangled and hurt all who came in contact with them.’

“Do people pick grapes from thornbushes, or figs from thistles?” (Mat 7:16).

THORNBUSHES: In context of v 3 (the trial of Jesus), a ref to the crown of thorns (John 19:2,5).

Mic 7:5

PUT NO CONFIDENCE IN A FRIEND: “Friend” is sw used of Judas in Psa 55:13.

BE CAREFUL OF YOUR WORDS: Cp Pro 5:2; 13:3; Ecc 5:2.

Mic 7:6

A SON DISHONORS HIS FATHER, A DAUGHTER RISES UP AGAINST HER MOTHER…: They could not trust the members of their own families because everyone was after his or her own interests and would stoop to betrayal to obtain them (cp Mat 10:35-36; Mark 13:12; Luke 12:53).

A MAN’S ENEMIES ARE THE MEMBERS OF HIS OWN HOUSEHOLD: “Man is so made that he finds security in a small group among whom he is accepted and receives support. At the heart of the concentric circles of people known to him there must ever be a stable core of friends, and usually family, if his psychological equilibrium is to be maintained. The prophet gradually penetrates to the center of these inner circles of familiarity: friend — best friend — wife. A man is now forced to go against his nature, retiring within himself and keeping his own counsel, if he is not to face betrayal” (Allen).

Mic 7:7

BUT AS FOR ME, I WATCH IN HOPE FOR THE LORD, I WAIT FOR GOD MY SAVIOR; MY GOD WILL HEAR ME: In contrast to the Israelites of his day, the prophet determined to watch expectantly and wait patiently for the Lord to act as He had promised (cp 1Sa 4:13; Tit 2:13). He would bring salvation to His people ultimately (cp Isa 59:20). This commitment gave Him confidence that the Lord would hear his prayers.

Mic 7:8

DO NOT GLOAT OVER ME, MY ENEMY! THOUGH I HAVE FALLEN, I WILL RISE. THOUGH I SIT IN DARKNESS, THE LORD WILL BE MY LIGHT: When Micah’s enemies saw him experience some discouraging situation, they rejoiced. (This may also reflect Hezekiah’s deadly illness, and his enemies’ gloating over his imminent demise.) He told them not to rejoice, because though he fell God would raise him up. Though he appeared to be groping in the darkness (cp Lam 3:6), Yahweh would be a light to him and illuminate the right path for him to take.

Mic 7:9

BECAUSE I HAVE SINNED AGAINST HIM, I WILL BEAR THE LORD’S WRATH: Micah identified with his people by confessing his guilt (cp Dan 9:5,8,11,15). Though he had not personally committed the sins that he criticized his fellow Israelites of practicing, as a part of His nation he was with them in their guilt. He would have to bear the consequences of divine discipline as they did. (Likewise, the good king Hezekiah suffered greatly, as a representative of the whole nation.)

There is a radical distinction between natural regret and God-given repentance. The flesh can feel remorse, acknowledge its evil deeds, and be ashamed of itself. However, this sort of disgust with past actions can be quickly shrugged off, and the individual can soon go back to his old wicked ways. None of the marks of true repentance described in 2Co 7:11 are found in his behavior. Out of a list of 11 men in the Bible who said, “I have sinned,” possibly only five actually repented. They were David (2Sa 12:13; 24:10; 1Ch 21:8; Psa 41:4), Nehemiah (Neh 1:6), Job (Job 42:5,6), Micah (Mic 7:9), and the prodigal son (Luk 15:18). The other (possibly less sincere) instances? Pharaoh in Exo 9:27; 10:16; Balaam in Num 22:34; Achan in Jos 7:20; Saul in 1Sa 15:24,30; 26:21; Shimei in 2Sa 19:20; Judas in Mat 27:4.

Mic 7:10

THEN MY ENEMY WILL SEE IT AND WILL BE COVERED WITH SHAME, SHE WHO SAID TO ME, “WHERE IS THE LORD YOUR GOD?”: Then Micah’s enemies would see God’s rightness and feel ashamed for accusing Yahweh of abandoning His watchman. “God’s enemies have asked this question down the ages and surely will continue to do so. Let us take heart. We are not the only ones who have been accused of being taken in by a big con trick — for many centuries there have been scoffers who say the same things: Psa 42:3,10; 79:10; 115:2; Isa 7:10-12; Dan 3:15; Joel 2:17; Mat 27:43” (PC).

EVEN NOW SHE WILL BE TRAMPLED UNDERFOOT LIKE MIRE IN THE STREETS: Micah would also see these enemies humiliated and brought low, trodden down like mud in the street (cp Jos 10:24; Psa 110:1). This was the fate of the wicked Jezebel (2Ki 9;37).

Mic 7:11

THE DAY FOR BUILDING YOUR WALLS WILL COME, THE DAY FOR EXTENDING YOUR BOUNDARIES: That day, when the Israelite critics of Micah and his prophecies would see they were wrong, would be when the walls around vineyards would be rebuilt and the boundaries of Judah extended (cp Eze 47:13-23; Oba 1:19,20). This may have a more or less immediate fulfillment, but preeminently it refers to the distant future — when God will regather and reestablish Israel in her land, in the Millennium, not following the Babylonian captivity. This is clear from what follows.

Mic 7:12

IN THAT DAY PEOPLE WILL COME TO YOU FROM ASSYRIA AND THE CITIES OF EGYPT, EVEN FROM EGYPT TO THE EUPHRATES AND FROM SEA TO SEA AND FROM MOUNTAIN TO MOUNTAIN: Particularly, this refers to Jews carried captive to Egypt and Assyro/Babylon, and from thence being liberated and returned to their own Land in the days of the Messiah: see Isa 11:11-16; 19:23-25; 27:12,13; 43:6; 49:12; 60:4-9; 66:19,20; Jer 3:18; 23:3; 31:8; Eze 37:21; Hos 11:11; Rev 16:12n.

Mic 7:13

THE EARTH WILL BECOME DESOLATE BECAUSE OF ITS INHABITANTS, AS THE RESULT OF THEIR DEEDS: Before the fulfillment of v 12, however, the earth (or Land) will become desolate because God will judge its inhabitants for their sinful deeds (cp Isa 24:1; 34 — 35).

Mic 7:14

SHEPHERD YOUR PEOPLE WITH YOUR STAFF, THE FLOCK OF YOUR INHERITANCE: Micah prayed that the Lord would again take an active role as the shepherd of His people Israel. Shepherding with His rod (Heb “shebet”) implies kingly leadership. This is a request for the promised descendant of David to appear and lead Israel.

WHICH LIVES BY ITSELF IN A FOREST, IN FERTILE PASTURELANDS: Presently the Israelites, the flock that Yahweh possessed uniquely (cp Deu 4:20), were isolated even though they were inhabiting the land that God had given them.

LET THEM FEED IN BASHAN AND GILEAD AS IN DAYS LONG AGO: Micah prayed that they might enjoy God’s blessings, as when their flocks fed on the lush grazing hills of Bashan and Gilead earlier in their history.

Mic 7:15

AS IN THE DAYS WHEN YOU CAME OUT OF EGYPT, I WILL SHOW THEM MY WONDERS: JT writes: “This is forty years; for so long were they in passing from Egypt to Canaan, which was the type of their coming out from among the nations to the Holy Land under the generalship of Elijah, the Lord’s harbinger to the Ten Tribes” (Elp 449). But CCW footnotes: “The allusion is to the characteristic wonder of those days, not to their duration. Cp the parallel expressions: Isa 9:4; 11:16; 51:9; Hos 2:15; 9:9; Zech 14:3.”

The Jews’ liberation from Gentile domination and return to their own land at the beginning of the Millennium will be a second miraculous Exodus.

Mic 7:16

THEY WILL LAND THEIR HANDS ON THEIR MOUTHS AND THEIR EARS WILL BECOME DEAF: They will not want to speak out against Yahweh or Israel because of reverence and awe. Nor will they want to hear any criticism or complaint from anyone else.

Mic 7:17

THEY WILL LICK DUST LIKE A SNAKE: Licking the dust is a figure describing total defeat (cp Gen 3:14; Psa 72:9 Isa 49:23; 65:25). This will mean, also, the total defeat of the Sin- or Serpent-Power in all its forms, in the Millennium.

Mic 7:18

WHO IS A GOD LIKE YOU, WHO PARDONS SIN AND FORGIVES THE TRANSGRESSION OF THE REMNANT OF HIS INHERITANCE?: The prophet praised Yahweh as a God who is unique in that He pardons the rebellious sins of the surviving remnant of His people. “Who is a God like You?” is another rhetorical question (cp Exo 15:11; Psa 35:10; 71:19; 77:13; 89:6; 113:5), and it may be a play on Micah’s name, which means “Who is like Yahweh?” No one is just like Him!

YOU DO NOT STAY ANGRY FOREVER BUT DELIGHT TO SHOW MERCY: Pardoning such grave sins is contrary to human behavior, but Yahweh would not retain His anger against the Israelites forever (cp Psa 103:9). He will pardon them (cp Mic 1:5; 3:8; 6:7; Exo 34:6,7) because He delights to be faithful to His covenant love (Heb “hesed”) for them (cp v 20).

Mic 7:19

YOU WILL AGAIN HAVE COMPASSION ON US: Yahweh would again have compassion (tender, heartfelt concern, Heb “rechem”) on the Israelites, as He had done so often in their history (cp Psa 102:13; 103:4, 13; 116:5; 119:156; Hos 14:3; Zec 10:6).

YOU WILL TREAD OUR SINS UNDERFOOT: Trampling them, as a serpent might be crushed underfoot (cp Gen 3:15; v 17n; Mic 3:12).

AND HURL ALL OUR INIQUITIES INTO THE DEPTHS OF THE SEA: Those iniquities will be removed as surely as someone gets rid of something permanently by throwing it into the sea (Mat 21:21; Mark 11:23; cp generally Psa 103:12).

The sins of God’s people: “Covered” (Psa 32:1), “Removed” (Psa 103:12), “Cast behind God’s back” (Isa 38:17), “Blotted out” (Psa 51:1; Isa 44:22), “Washed away” (Psa 51:2,7), “Remembered no more” (Jer 31:34), “Sought for but not found” (Jer 50:20), “Cast into the depths of the sea” (Mic 7:19).

Mic 7:20

YOU WILL BE TRUE TO JACOB, AND SHOW MERCY TO ABRAHAM, AS YOU PLEDGED ON OATH TO OUR FATHERS IN DAYS LONG AGO: These all died without receiving the promises: Acts 7:5; Heb 11:13. But God will yet fulfill His promises: Psa 105:8-11; Luk 1:68-75.

The basis of Micah’s confidence was that God would be faithful to His promises to the fathers, and loyal to His commitment (Heb “hesed”) to bless Abraham (cp Gen 12:2,3; 13:15; 15:18-21; 17:7,8,13,19,21; 28:13,14; 35:10-12; 48:4; etc). These were ancient promises that God had sealed with His oath vowing to fulfill them (eg, Gen 22:16-18; cp Rom 4:13; 2Co 6:16; Heb 4:1-10; 8:10; 1Pe 2:9; Rev 1:6; 5:10; 21:3,7).

Micah 6

Mic 6:1

Mic 6: “Yahweh pleads with His people, but will also administer chastisement. The prophet becomes the advocate of Yahweh in His controversy with the people. He presses the matter as in a court case with prosecution, witnesses and defence. Inanimate nature — the symbols of divine power and permanency — are called upon to testify to His righteousness and the spiritual decadence of Israel (cp Mic 1:2). So the Word reveals: [1] Yahweh’s indictment of His people: vv 1-5. [2] The Defence: we have obeyed the law: vv 6,7. The people shelter behind the legalism of the Law and ask what more does Yahweh require! [3] The Prosecution: what is required: v 8. [4] Yahweh’s indignant indictment: vv 9-12. The prosecution council tries to awaken the conscience of the people by a series of questions. [5] The Penalty: vv 13-15. The charges are proven, and the penalty is now pronounced. [6] The Summing-up: v 16. The first part of the verse corresponds to vv 10-12; the second part to vv 13-15. Notice the claim of Israel in v 7. Yahweh certainly does not want the offering of their children (Lev 18:21). The question illustrates Israel’s lack of understanding of Yahweh’s requirements. The people tried to purchase God’s favor by external ceremony upon any terms other than sacrificing self and reforming their lives” (GEM).

Vv 1,2: Yahweh had a case (“plead your case”, or lawsuit — Heb “riv”) to bring against His people. The Lord was summoning Israel to defend herself in a courtroom setting. He addressed the mountains, hills, and foundations of the earth as the jury in this case (cp Deu 32:1; Isa 1:2).

Mic 6:3

MY PEOPLE, WHAT HAVE I DONE TO YOU? HOW HAVE I BURDENED YOU?: Yahweh called the Israelites, His people, to testify how He had caused them to be so weary of Him that they ceased to obey Him. His rhetorical questions were unanswerable; He had not given them reason to become dissatisfied with Him (cp 1Sa 17:29; 20:1; 26:18; 29:8; Isa 5:4). His questions convey a sense of pathos; rather than simply criticizing them He asked how He had failed them. They had complained against Him often, but He had given them no occasion to do so.

Mic 6:4

I BROUGHT YOU UP OUT OF EGYPT AND REDEEMED YOU FROM THE LAND OF SLAVERY: Instead of wronging them He had done nothing but good for them. He had brought them from Egyptian bondage into the Promised Land of milk and honey. He had bought them out of the house of slavery, Egypt, which their Passover celebrated (cp Exo 12:3,7,12,13; Deu 7:8; 9:26; 13:5; 15:15; 24:18).

I SENT MOSES TO LEAD YOU, ALSO AARON AND MIRIAM: And He had given them capable leaders for their wilderness travels in Moses, Aaron, and Miriam. Moses, the prophet, had given them their law (cp Deu 18:15-22). Aaron served them as their first high priest, and Miriam was a prophetess who led them in praising God for His goodness (Exo 15:20,21).

Mic 6:5

REMEMBER WHAT BALAK KING OF MOAB COUNSELED AND WHAT BALAAM SON OF BEOR ANSWERED: Yahweh charged the Israelites to remember that Balak, king of Moab, wanted God to curse His people, but Balaam revealed that God would never do that (Num 22 — 24). God’s intentions for His people had consistently been good.

REMEMBER YOUR JOURNEY FROM SHITTIM TO GILGAL, THAT YOU MAY KNOW THE RIGHTEOUS ACTS OF THE LORD: The events of their crossing the Jordan River and entered the Promised Land showed the same thing. Shittim was the Israelites’ last camping place before they crossed the Jordan, and Gilgal was where they camped first after crossing (Josh 3:1; 4:18-19). God had always done what was consistent with His covenant obligations to His people, never burdening them but always protecting, defending, and enabling them. He had lovingly led them from slavery in a hostile foreign land to settlement in their own comfortable country (cp Josh 24; 1Sa 12).

Mic 6:6

WITH WHAT SHALL I COME BEFORE THE LORD AND BOW DOWN BEFORE THE EXALTED GOD?: Micah responded to God’s goodness (described in vv 1-5) as the Israelites should have responded. His was the reasonable response in view of Yahweh’s loyal love for His people (cp Rom 12:1,2). So what offering should he bring to the Yahweh that would be appropriate in view of His mercies to the Israelites throughout their history?

SHALL I COME BEFORE HIM WITH BURNT OFFERINGS, WITH CALVES A YEAR OLD?: Would burnt offerings of year-old calves be suitable, since they were the very best offerings and expressed the worshipper’s total personal dedication to Yahweh (cp Lev 9:2,3; 22:27)?

Mic 6:7

WILL THE LORD BE PLEASED WITH THOUSANDS OF RAMS…?: Or would the Lord take pleasure if he offered Him thousands of rams and an extravagant amount of oil, like Solomon and other kings had done (cp Lev 2:1-16; 1Ki 3:4; 8:63; 2Ch 30:24; 35:7)? Neither the quality of a sacrifice nor its quantity was the important issue.

This reminds us of the words spoken by God through Samuel to Saul in 1Sa 15:22 — when he disobeyed and then tried to cover his trail with a story about his intention to sacrifice to God. Cp with v 8: walking humbly is connected with a recognition of the need to worship correctly.

SHALL I OFFER MAY FIRSTBORN FOR MY TRANSGRESSION?: As did Ahaz (2Ki 16:3).

Mic 6:8

TO WALK HUMBLY WITH YOUR GOD: Cp 2Ch 30:11; 32:26; 33:12; Dan 4:37; Luke 18:13,14. Similar exhortations in Isa 57:15; 66:2; James 4:6-10.

“When we are not thinking of God, the flesh is in control. When we are thinking of God, the Spirit is in control. Our success is, and will be, measured by how much of the time we are thinking of God. His Word is the material of which spiritual thought is made. His law is our life-line. His commandments are a light to our feet. His love is the fire that lights our heart. Man is made to be part of God. There is no true life for man outside of God. Man is made in God’s image: a glorious beginning, a glorious foreshadowing of what may be in the eternal beauty of its fulfillment. Blessed are they who get closer and closer, and are finally absorbed forever into God” (GVG).

What God does want, Micah now tells us. He does so in a verse justly regarded as one of the memorable and timeless expressions of OT ethical religion (cf Jam 1:27). It is the heart’s response to God demonstrated in the basic elements of true religion. This was shown to Israel in the social concerns reflected in the Mosaic legislation.

God has told the people what is good. The Mosaic law differentiated between good and bad and reflected God’s will in many areas of their religious and social lives. It indicated what God required of them. They were to act justly (lit, ‘do justice’, or mispat). The word ‘justly’ has here the sense of ‘true religion’, ie, the ethical response to God that has a manifestation in social concerns as well (cf Mic 3:8). ‘To love mercy’ is to freely and willingly show kindness to others. The expression ‘to walk humbly with your God’ means to live in conscious fellowship with God, exercising a spirit of humility before him. These great words recall similar words of our Lord in Mat 23:23.

The prophet was not indicating that sacrifice was completely ineffectual and that simply a proper heart attitude to God would suffice. In the preceding verse he painted a caricature, a purposefully exaggerated picture, of the sacrificial system to indicate that God has no interest in the multiplication of empty religious acts. Jer 7:22,23 is often appealed to as evidence that the prophets rejected the Levitical system; yet Jeremiah promised that the offerings would be acceptable if the people were obedient (Jer 17:24-26). A similar attitude toward sacrifice is expressed in Psa 51:16,17, but the succeeding verses show the author to be indicating that the Levitical sacrifices are acceptable to God only when accompanied by a proper heart attitude toward him (Psa 51:18,19).

The ethical requirements of v 8 here do not in and of themselves comprise the way of salvation. Forgiveness of sin was received through the sacrifices. The standards of this verse are for those who — through sacrifice and faith — are already members of God’s family and demonstrate the ethical response that God wants to see in those who are under His covenant. These standards have not been lessened for Christians, for the NT affirms their continuing validity. We are still called to the exercise of true religion, to kindness, and to humility (1Co 13:4; 2Co 6:6; Col 3:12; Jam 1:27; 1Pe 1:2; 5:5). Believers are in a covenant relationship with God in which the law has been placed within their hearts (Jer 31:33; cf Heb 10:14-17); there it lives and guides their actions — so that the family likeness to their Heavenly Father will be shown to all men.

“This verse contains one of the most succinct and powerful expressions of Yahweh’s essential requirements in the Bible (cp Mat 23:23; 1Co 13:4; 2Co 6:6; Col 3:12; James 1:27; 1Pe 1:2; 5:5). It explains the essence of spiritual reality in contrast to mere ritual worship. Though the Lord asked His people to worship Him in formal ways, which the Mosaic Covenant spelled out, His primary desire was for a heart attitude marked by the characteristics Micah articulated (cp Psa 51:16,17; Jer 7:22-26)” (Const).

Mic 6:9

Vv 9-16: Yahweh’s sentence of judgment: The LORD became specific about Israel’s sins, as a prosecuting attorney, and then announced His verdict, as a judge.

THE LORD IS CALLING TO THE CITY: Micah announced that Yahweh would call to the city of Jerusalem; He would declare something important to the people of that town, Micah’s audience of Judeans.

TO FEAR YOUR NAME IS WISDOM: They would be wise to hear Him and to fear Him because of who He is (cp v 1; Mic 3:1; Pro 1:7).

Mic 6:10

THE SHORT EPHAH: A measure that was less than what was called for — evidence of injustice even “on a small scale” (v 8; cp Lev 19:35,36; Deu 25:13-16; Amos 8:5). The ephah was a basket that held about six gallons of dry produce. Using a slightly smaller basket robbed the buyer of some product that he was purchasing for the price of an ephah.

Mic 6:14

YOU WILL EAT BUT NOT BE SATISFIED; YOUR STOMACH WILL STILL BE EMPTY: They would continue to eat, but their food would not bring them satisfaction (cp Lev 26:26).

YOU WILL STORE UP BUT SAVE NOTHING, BECAUSE WHAT YOU SAVE I WILL GIVE TO THE SWORD: They would try to keep safe what they had bought, but they would not be able to do so, and what they did lock away would only become the property of invading soldiers eventually (cp Lev 26:16,17; Deu 28:30).

Mic 6:15

YOU WILL PLANT BUT NOT HARVEST: They would sow seed, but they would not reap a harvest because the Lord would not bless the land with rain and cause the crops to grow (cp Deu 28:30).

YOU WILL PRESS OLIVES BUT NOT USE THE OIL ON YOURSELVES, YOU WILL CRUSH GRAPES BUT NOT DRINK THE WINE: They would harvest and press their olive crops, but there would be so little product that they would have none even for their own use. Similarly their grape harvests would be so small that they would produce too little wine to drink (cp Deu 28:39,40; Amos 5:11).

Mic 6:16

OMRI… AHAB’S HOUSE: . This group of Israel’s kings constituted some of the worst in the history of the Northern Kingdom largely because of their idolatry and unjust oppression of the weak (cp 1Ki 16:21 — 22:40).

DERISION… SCORN: “Loss of reputation is ever the final indignity which rubs salt into the wounds of suffering” (Allen).

Micah 4

Mic 4:1

Vv 1-3: // Isa 2:2-4.

Ct with Mic 3:12: the temple mount is first devastated, and then later rebuilt.

THE MOUNTAIN OF THE LORD’S TEMPLE WILL BE ESTABLISHED AS CHIEF AMONG THE MOUNTAINS; IT WILL BE RAISED ABOVE THE HILLS: Mount Zion — where the temple, the Lord’s house, stood in the past and will stand in the future (cp Ezek 40 — 43). In the future, Mount Zion would become the chief of all the mountains on earth, rising above all other hills in its importance (cp Gen 12:3; Zech 8:3). People from all parts of the earth will migrate to it. This is quite a contrast from what Micah predicted about the immediate future of Jerusalem and the temple: its destruction and abandonment (cp Mic 3:12).

AND PEOPLE WILL STREAM TO IT: Water flows down, but these people will flow UP to God’s Temple Mount!

In fact, literal streams of water will flow FROM this millennial temple (Ezek 47), but people will stream TO it!

“Year by year bands of pilgrims would make their way to Jerusalem to engage in festive worship, in the course of which they would receive instruction in the moral traditions of the covenant. This Israelite pilgrimage is here magnified to universal dimensions. Not merely Israel, but their pagan neighbors from all around would one day wend their way to Yahweh’s earthly residence, and there learn lessons which they would put into practice back in their own communities” (Allen).

Mic 4:2

MANY NATIONS WILL COME AND SAY, “COME, LET US GO UP TO THE MOUNTAIN OF THE LORD, TO THE HOUSE OF THE GOD OF JACOB. HE WILL TEACH US HIS WAYS, SO THAT WE MAY WALK IN HIS PATHS.” THE LAW WILL GO OUT FROM ZION, THE WORD OF THE LORD FROM JERUSALEM: Many nations would acknowledge the superiority of Israel by coming to the millennial Jerusalem to learn the LORD’s ways from the Israelites. Israel will finally fulfill its function as a kingdom of priests by mediating between God and the people of the world (cp Exo 19:6). Gentile people will want to obey His will, in contrast to the Jews of Micah’s day who did not. Jerusalem will become the source of instruction concerning Yahweh and His will.

Mic 4:3

HE WILL JUDGE BETWEEN MANY PEOPLES AND WILL SETTLE DISPUTES FOR STRONG NATIONS FAR AND WIDE: Yahweh will serve as the global Judge deciding disputes between many strong nations far removed from Israel geographically. The Jews of Micah’s day did not want God telling them what to do and not to do, and their judges perverted justice (cp Mic 3:1-3,9-11).

THEY WILL BEAT THEIR SWORDS INTO PLOWSHARES AND THEIR SPEARS INTO PRUNING HOOKS. NATION WILL NOT TAKE UP SWORD AGAINST NATION, NOR WILL THEY TRAIN FOR WAR ANYMORE: In that future day, the Millennium when Yahweh through Messiah is reigning on earth, the nations will convert their implements of warfare into agricultural tools to promote life. They will not engage in warfare or train for battle any longer. Standing armies and stockpiles of armaments will be things of the past.

Mic 4:4

EVERY MAN WILL SIT UNDER HIS OWN VINE AND UNDER HIS OWN FIG TREE, AND NO ONE WILL MAKE THEM AFRAID: This beautiful pastoral picture is painted three times in scripture using these words: here, 1Ki 4:25, and Zec 3:10.

The prophecy is national and even universal in scope — it is not simply some prophecy about the “church”! — and looks forward to a time when all the nations will come so fully under the benign influence of God’s Word that war will be no more.

Mic 4:5

ALL THE NATIONS MAY WALK IN THE NAME OF THEIR GODS: In Micah’s day the Gentile nations, and many of the Israelites, followed other gods, but in the future they would all follow Yahweh.

WE WILL WALK IN THE NAME OF THE LORD OUR GOD FOR EVER AND EVER: If one day in the future, all nations would follow Yahweh, then surely the Israelites needed to follow Him immediately! These promises encouraged Micah to make a fresh and lasting commitment for Israel to walk in the LORD’s ways rather than in the ways of the gods of other nations (cp general theme, 2Pe 3:11,12; 1Jo 3:3).

Mic 4:6

Notice the reversal: the “lame”, the “exiles”, and those “brought to grief” describe the poor who had been victimized by the leaders of Israel. Now these people would be the foremost of God’s concern and care in His coming Kingdom!

IN THAT DAY: “In that day” = the day of the Kingdom: vv 1-3.

I WILL GATHER THE LAME… THE EXILES: Israel will be gathered to Holy Land: Mic 2:12,13; Zeph 3:19,20.

THOSE I HAVE BROUGHT TO GRIEF: God has afflicted Israel (1Ki 11:39; Isa 64:10-12; Amos 6:14; Lam 1:5).

Mic 4:7

I WILL MAKE THE LAME A REMNANT, THOSE DRIVEN AWAY A STRONG NATION: Cp Ezek 37:22. THE LORD WILL RULE OVER THEM IN MOUNT ZION FROM THAT DAY AND FOREVER: Christ, Israel’s king: Luk 1:33; Jer 23:6; Isa 33:22; Joh 12:12,13. To reign in Zion: Psa 2:6; Jer 3:17; Isa 24:23; 62:1-4; cp Psa 146:10; Zeph 3:19; Rev 11:15.

Christ’s millennial reign will bring about the destruction of the present “heavens and earth”. Then it will continue on a renewed earth even beyond the Kingdom (2Pe 3:10-13).

Mic 4:8

O WATCHTOWER OF THE FLOCK: “The tower of Edar (flock)” was a watchtower near Bethlehem (Gen 35:21), where shepherds watched over their flocks of sheep destined for sacrifice in the Temple. Cp Luk 2:8: “And there were shepherds living out in the fields nearby, keeping watch over their flocks at night.”

THE DAUGHTER OF JERUSALEM: A phrase used almost exclusively in the context of deliverance from the enemy (2Ki 19:21; Isa 37:22; Lam 2:13,15; Mic 4:8; Zeph 3:14; Zech 9:9).

THE FORMER DOMINION WILL BE RESTORED TO YOU: “The former dominion” — the beginning, nucleus of the Kingdom, with Christ in their midst: Zech 8:23; Isa 60:3,5-9; 61:5,9; 62:1-3; Ezek 37:26-28.

Literally, Jesus Christ was God’s “first dominion”: the first place on earth where the Father would reign supreme and unimpeded! The coming of this “first dominion” was first announced to the shepherds of Bethlehem, at the birth of Jesus (cp Mic 4:910), just as this verse prophesies.

The first place on earth where the dominion of “Christ the Lord” (Luke 2:11) was proclaimed was the hills near Bethlehem, the city of David. The angels sang of the birth of one in whom God would dwell in fullness, one who was the “kingdom of God” upon earth in its initial form. Christ would proclaim “glory to God” and “peace… toward men” (the true “peace” of sins forgiven, and reconciliation) (Luke 2:14). And he will finally bring that glory and peace in its consummate fullness when the true Kingdom comes at last to the “daughter of Zion”.

Mic 4:9

HAVE YOU NO KING?: The prophet is looking into the future, to the time soon to come when Israel (or Judah) will have no king, because the nation will be carried away into captivity. And he is looking into the even more distant time, when the Romans exert rule over Israel, and the only “king” of Israel is a hateful, wicked Herod. But at the time, a woman (Mary) will be in pain to bring forth a child (Jesus) — who will be the “first dominion” of God’s new Kingdom, and will reclaim Israel’s poor from the “captivity” of their sins!

Mic 4:10

YOU WILL GO TO BABYLON: This prediction of captivity in Babylon would be unusual in Micah’s day, because then Assyria was the great threat to the Israelites. The Babylonian deportations came a century later. But in Micah’s day Babylon was part of the Assyrian Empire — so Assyrian captives might well be taken there.

Probably “Babylon” here has further meanings as well: (1) the historic Babylon of Nebuchadnezzar’s day, to which other captives (of Judah) would be taken, and (2) the future Babylon, the symbol of Gentile power that has held Israel captive since Nebuchadnezzar (cp Gen 10:10; 11:4-9; Rev 17; 18). Micah had just prophesied a Last Days redemption of Israel, and that future vision stayed with him (vv 1-8).

Mic 4:11

Vv 11,12: In Micah’s day many nations desired to see Israel polluted and destroyed. However, they did not understand God’s purposes for Israel or for themselves. They failed to see that He would gather the nations for judgment, as a farmer gathers sheaves of grain on a threshing floor in preparation for beating them out.

Mic 4:13

RISE AND THRESH, O DAUGHTER OF ZION… YOU WILL BREAK TO PIECES MANY NATIONS: In the future Israel would be the Lord’s instrument to thresh the nations. He would strengthen Israel to overcome them and to turn over their wealth to Him, namely to bring them into subjection to the sovereign Lord. Israel has not yet done this, so the fulfillment lies in the future, when Messiah returns to reign (cp Zec 14:12-15). Universal peace (in the Millennium: vv 3,4) will follow this judgment of the nations.

Micah 5

Mic 5:1

MARSHAL YOUR TROOPS, O CITY OF TROOPS, FOR A SIEGE IS LAID AGAINST YOU: This verse is the last one in Mic 4 in the Hebrew Bible. It continues the theme of Zion’s might.

Micah called the Israelites to prepare for war and reminded them that they had often engaged in war by referring to them as a “daughter of troops” — an expression means that Jerusalem was a city marked by warfare. Jerusalem’s rich had been at war with the poor (Mic 2:8; 3:23,9,10; 7:2-6), but now their external enemies would wage war against them. These enemies had laid siege against them (2Ki 24:10; 25:1,2; Jer 52:5; Eze 4:3,7; 5:2).

THEY WILL STRIKE ISRAEL’S RULER ON THE CHEEK WITH A ROD: The besieging power would even smite Israel’s ruler on the cheek, a figure for humiliating him (cp 1Ki 22:24; Job 16:10; Lam 3:30). The ruler in the first instance could be King Zedekiah — the last ruler of Judah, and smitten by the Babylonians. In the second instance, this could point forward to Christ (cp also Isa 50:6).

Mic 5:2

BUT YOU, BETHLEHEM EPHRATHAH, THOUGH YOU ARE SMALL AMONG THE CLANS OF JUDAH, OUT OF YOU WILL COME FOR ME ONE WHO WILL BE RULER OVER ISRAEL: In contrast to the humiliation of Israel’s judge (king) Zedekiah, a greater ruler would emerge later in Israel’s history. He would be Yahweh’s representative (cp John 17:4; Heb 10:7) and would arise from the comparatively insignificant town of Bethlehem (House of Bread) Ephrathah (Fruitful). (The birth of Jesus in Bethlehem has already been intimated in Mic 4:7-10.)

EPHRATHAH: Ephrathah (or Ephrath) was an old name for the area later occupied by Bethlehem in Judah, in contrast to other Bethlehems in the Promised Land (cp Gen 35:16-19; 48:7; Josh 19:15; Rth 4:11). Bethlehem was, of course, the hometown of David (1Sa 16:1,18,19; 17:12), so the reference to it allows for the possibility of a familial connection with King David.

THE CLANS OF JUDAH: “The thousands of Judah” (AV). This is another word for families or clans. Several “thousands” then make a tribe: cp Num 1:16; 10:4; Josh 22:14,21.

WHOSE ORIGINS ARE FROM OLD, FROM ANCIENT TIMES: The NIV has “origins”, and the KJV has “goings forth”. Heb “mowtsaah” occurs only 3 times: it signifies family descent, or most literally a fountain or gate (Strong). This Heb word is derived from the more common “mowtsa”, used 27 times, signifying literally a ‘going out’: it seems to have a variety of meanings, it is used with reference to the exodus from Egypt (Num 24:8; 33:2; Deu 8:14), words spoken from lips (Num 30:12; Deu 8:3; 23:23; Psa 89:34; Jer 17:16; Dan 9:25), a fountain or spring flowing out (Deu 8:15; 2Ki 2:21; Isa 41:18; 58:11), the sun rising or going forth (Psa 19:6; 75:6; Hos 6:3); an exit (Eze 42:11; 43:11; 44:5).

All of these ideas are suggestive: Jesus was the Word of God made flesh (Joh 1:14); he was the great light sent into the world (Joh 8:12); he was the Passover lamb to bring about the “exodus” from the Egypt of sin (Joh 1:29; etc). All this was decreed from the very beginning, even “from everlasting”, and in a sense Jesus WAS these things from the beginning, although he had no personal existence until his conception in the womb of Mary, because God’s word and promise was sure and certain.

But, most especially, the Hebrew for “origins” points to the paternal “fountain” of procreation: Jesus, a man born of a woman (Gal 4:4), was also the direct and immediate descendant of the Eternal Father. On his mother’s side, he was but a man descended from many other men and women. But on his Father’s side, he was one small step removed from the Creator of Heaven and Earth — his paternal origin was “from of old, from days of eternity”. His paternal lineage in that sense predated Adam, and all other created things. He was (approximately) the 42nd generation from Abraham, and (approximately) the 77th generation from Adam, BUT he was also the FIRST generation from Yahweh!

Is there a problem with saying Jesus was “from God” or “from heaven” or “from eternity”, whilst still maintaining he was a mortal man whose individual existence began with his conception? Of course not. In the simplest terms, men may be said to be “from” their parents, without necessarily having any separate or personal existence at all the same times or places as their parents! Indeed, they cannot have so existed along with their parents. Both of Barbara’s parents were born in Scotland and emigrated to Canada as small children; Barbara was born in Canada, and has never set foot in Scotland — yet with all reasonableness she may be said to be “from Scotland”.

Finally, there is a Biblical sense in which Levi may be said to have paid tithes even before he was born, being still “in the loins” of his father Abraham when Abraham did so (Heb 7:9,10). Likewise, Jesus may be said to have been “from everlasting”.

FROM OF OLD, FROM ANCIENT TIMES: Elsewhere both phrases refer to the early periods in the history of the world or of the nation of Israel. For “miqqedem” (of old) see Neh 12:46; Psa 74:12; 77:11; Isa 45:21; 46:10. For “mime olam” (ancient times, or days of eternity) see Isa 63:9,11; Amos 9:11; Mic 7:14; Mal 3:4. In Neh 12:46 and Amos 9:11 the Davidic era is in view. This verse alludes to David, as the references to Bethlehem and to his ancient origins and activities indicate. The passage anticipates the second coming of the great king to usher in a new era of national glory for Israel. Other prophets are more direct and name this coming ideal ruler “David” (Jer 30:9; Ezek 34:23,24; 37:24,25; Hos 3:5). Of course, this prophecy of “David’s” second coming is actually fulfilled through his descendant, the Messiah, who will rule in the spirit and power of his famous ancestor and bring to realization the Davidic royal ideal in an even greater way than the historical David (see Isa 11:1,10; Jer 33:15).

The Virgin Birth in the OT: Psa 71:6; 89:26,27; 110:3, LXX; Gen 3:15; 49:1,25; Isa 7:14; 49:1; Jer 31:22; Mic 5:1,2; 2Sa 7:14.

Mic 5:3

THEREFORE ISRAEL WILL BE ABANDONED UNTIL THE TIME WHEN SHE WHO IS IN LABOR GIVES BIRTH: Yahweh would give the Israelites over to chastening until Israel had ended her painful period of suffering (like a woman in labor: Mic 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 (Mic 4:10), this seems to be a reference to the second coming of Messiah, not His first coming.

AND THE REST OF HIS BROTHERS RETURNS TO JOIN THE ISRAELITES: Then the remainder of the Redeemer’s brethren, the Jews, will experience a regathering (cp Mic 2:12; 4:6,7). They will return to the land and rejoin other Israelites.

Mic 5:4

HE WILL STAND AND SHEPHERD HIS FLOCK: KJV has “feed”, but the Heb means “to act as a shepherd” — to do everything expected of a shepherd: to guide, to watch, to preserve, to restore, to tend, as well as to feed (cp Mic 2:12; 7:14; Zec 10:3; and ct the failure of Israel’s leaders in Mic 3:1-11). Christ’s reign… is that of a shepherd-king. He has supremacy, but it is the superiority of a wise and tender shepherd over his needy and loving flock; he commands and receives obedience, but it is the willing obedience of the well-cared-for sheep, rendered joyfully to their beloved Shepherd, whose voice they know so well. He rules by the force of love and the energy of goodness.

His reign is practical in its character. It is said, ‘He shall stand and feed.’ The great Head of the ecclesia is actively engaged in providing for his people. He does not sit down upon the throne in empty state, or hold a scepter without wielding it in government. No. Instead, he stands and feeds us!

Mic 5:5

HE WILL BE THEIR PEACE: Hezekiah brought peace to Judah when the Assyrians swept through the land, because he instituted a religious revival and turned the people to Yahweh. Consequently the Assyrian army arrayed against Jerusalem was destroyed. Isaiah prophesied of the Assyrian invasion (Isa 8:7-9), and recounted the destruction of the Assyrian army (Isa 37:36).

THE ASSYRIAN… MARCHES THROUGH OUR FORTRESSES: A ref to Assyrian soldiers garrisoned in the Temple area: “Ahaz took some of the things from the temple of the LORD and from the royal palace and from the princes and presented them to the king of Assyria, but that did not help him” (2Ch 28:21). 2Ch 28:21. Lit, “divided up a portion of the temple” — giving it to the Assyrian soldiers as a place to rest and reside. Cp 2Ki 16:18. (A similar policy was followed by the Assyrians with other vassal nations; cp also the Roman garrison next to the Temple in NT times). Cp idea, Isa 63:18; 64:11; Psa 74:3-8; 79:1; Isa 7:13; 11:9; 52:1; Mic 5:5.

SEVEN SHEPHERDS: Possibly the prophets Isaiah, Joel, Amos, Obadiah, Micah, Nahum, and Habakkuk.

EVEN EIGHT LEADERS OF MEN: Adding Hezekiah the king (and also a “prophet”) to the other seven.

Mic 5:6

THE LAND OF NIMROD: A synonym for Assyria (cp Gen 10:8,9; 1Ch 1:10),

Mic 5:7

THE REMNANT OF JACOB WILL BE AMONG THE NATIONS, IN THE MIDST OF MANY PEOPLES LIKE DEW FROM THE LORD: 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” (cp Mic 2:12; 4:7; 5:8; 7:18), and here it refers to them after God judges the nations (vv 5,6). 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 (cp Gen 12:3). God will have sent them among the nations as He sends the dew and rain.

Mic 5:8

THE REMNANT OF JACOB WILL BE AMONG THE NATIONS, IN THE MIDST OF MANY PEOPLES, LIKE A LION AMONG THE BEASTS OF THE FOREST, LIKE A YOUNG LION AMONG FLOCKS OF SHEEP, WHICH MAULS AND MANGLES AS IT GOES, AND NO ONE CAN RESCUE: 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; cp Deu 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 in earlier times!

Mic 5:10

Vv 10,11: In that future day, God will remove all the vain sources of security that had always tempted the Israelites represented by horses, chariots, cities, and fortifications (cp Deu 17:16).

Mic 5:12

WITCHCRAFT: Sorceries involved seeking information from supposed idolatrous and demonic sources (cp 2Ki 9:22; Isa 47:9,12; Nah 3:4).

YOU WILL NO LONGER CAST SPELLS: Fortune tellers cast spells by calling upon imagined demonic spirits to influence other people (cp Lev 19:26; Deu 18:10).

Mic 5:13

CARVED IMAGES: Pagan idols (cp Exo 20:4).

Mic 5:14

ASHERAH POLES: Sacred pillars (v 13) and Asherim were stone and wooden symbols of the male and female Canaanite deities (cp Deu 16:21-22; 1Ki 14:23; 2Ki 17:10; 18:4; 23:14). See Lesson, Asherah.

Mic 5:15

I WILL TAKE VENGEANCE IN ANGER AND WRATH UPON THE NATIONS THAT HAVE NOT OBEYED ME: Finally the LORD promised to angrily take vengeance on the nations that had not obeyed His will (cp Psa 2:9; Rev 12:5; 19:15). They are not responsible to keep the Mosaic Law, as Israel was, but they fail to acknowledge and worship Him as the only true God. “Vengeance” is a legal term for the action of a ruler against rebels who will not acknowledge his sovereignty.