Miquéias 5
Warren Wiersbe · Citado em PreceptAustin
Miquéias 5
Wiersbe - So many soldiers are encamped around Jerusalem that Micah calls her “the city [daughter] of troops.” (Be Concerned) Muster (01413)(gadad) means primarily to penetrate, to cut, to cut off, to make an incision upon oneself an in a pagan act of self-laceration which is strictly forbidden in the Torah (Dt 14:1, 1Ki 18:28, Jer 16:6, 41:5, 47:5) The purpose of the self-laceration is to "coerce" the deity to perform a desired action. Jer 16:6 prophesied of a day when God's people would not gash themselves. The best known use is in First Kings "So they cried with a loud voice and cut themselves according to their custom with swords and lances until the blood gushed out on them." (1Kgs 18:28) Swanson says here in Micah 5:1 the idea of gadad is "to marshal, band together against by calling together persons for a task or event." TWOT - This verb is used eleven times in the OT. Seven of these are in the Hithpoel stem, and with two exceptions, they all refer to an act of self-laceration in an act of worship or to a custom of mourning. Gadad is also used in the sense of band together, as gathering to plot and plan in conspiracy (Ps 94:21) NAS Usage: cut(2), gash(2), gashed(1), muster yourselves in troops(1), together(1), trooped(1). Gadah - 8v - Deut 14:1; 1Kgs 18:28; Ps 94:21; Jer 5:7; 16:6; 41:5; 47:5; Mic 5:1 They have laid siege against us - Who is they? In other words who lays siege against Jerusalem? Two possibilities have been mentioned - Sennacherib (Assyria) in 701BC and Nebuchadnezzar (Babylon) in 597 or 586BC. With the pronoun "us" Micah identifies himself with the besieged readers, but this does not necessarily mean that Micah was present when the siege took place. He simply is representing his people, empathizing with their fate. Sennacherib described his siege - “Thus says Sennacherib king of Assyria, ‘On what are you trusting that you are remaining in Jerusalem under siege (matsor)?" (2Chr 32:10) Those how favor this siege include - Allen (NICOT), ESV Study Bible, A C Gaebelein, James M Boice Some like Gaebelein see this siege as by the Assyrian (cf Micah 5:5), who Gaebelein sees as ultimately fulfilled in the future Antichrist, but this seems to be forcing more then is stated in the literal text. Nebuchadnezzar began his final siege against Jerusalem beginning in 588BC and ending 18 months later with the invasion and defeat of the Holy city of Jerusalem and burning of the House of the Lord (2Ki 25:1-4, 8-11). The Hebrew word for siege (matsor) is used twice related to Nebuchadnezzar, first in 2Kgs 24:10 (597) and then in 2Ki 25:2 (Referring to the siege that culminated in the razing of the Temple and Jerusalem in 586BC). Those who favor this as the siege to which Micah refers include - Walter Kaiser (This prophecy of the Babylonian siege "returns to the thought of Mic 4:9,10"), Kenneth Barker (New American Commentary), J A Martin (Bible Knowledge Commentary), Warren Wiersbe (Be Series). John Gill seems to take this passage a bit too far writing this is "either Nebuchadnezzar, and the Chaldean army or Vespasian with the Romans." I like Davis' comment - I don’t think this was fulfilled in the Assyrian siege of Jerusalem in 701 BC. Sennacherib didn’t have Hezekiah in his power like this; the fulfilment in view may well be Jehoiachin’s capitulation to Nebuchadnezzar and Babylon in 597 BC (2Kings 24:10–12) or Zedekiah’s downfall in the siege of 587 BC (2Kings 25:1–7). Verse 1 tells us the setting for God’s work—complete humiliation. Here is what looks like the total demise of the Davidic dynasty. This is so often where God begins—in our abysmal helplessness. Siege (04692) (matsor from tsur to confine, bind, besiege) means a siege enclosure, entrenchment, a besieged, fortified area. A siege is a process of shutting up and confining a city, and methodically attacking the walls (Dt 20:19). It can also refer to the siege works or ramparts which were "earthen mounds and ramps built as offensive weapons to attack city walls (Dt 20:20)" (Swanson) See Dictionary Articles on Siege: Siege NAS Usage: besieged(3), defense(1), fortified(1), fortress(1), rampart(1), siege(17), siegeworks(1). Matsor - 25v - Deut 20:19f; 28:53, 55, 57; 2Kgs 24:10; 25:2; 2Chr 8:5; 11:5; 32:10; Ps 31:21; 60:9; Jer 10:17; 19:9; 52:5; Ezek 4:2f, 7f; 5:2; Mic 5:1; Nah 3:14; Hab 2:1; Zech 9:3; 12:2 With a rod they will smite the judge (reference to the king) of Israel on the cheek - A slap on the cheek is one of the most humiliating insults. Who is the judge? Judge is the Hebrew verb shaphat which means to judge (to decide between, settle a dispute) or to govern. The clearest example of shaphat in the sense of ruler is in Da 9:12. Here I favor this as a reference to the Hebrew king as the supreme judge of the land. Smiting someone on the cheek was considered a bitter insult, the ultimate insult, a sign of humiliation (1Ki 22:24; Job 16:10; Lam 3:30; Ps 3:7). "Striking a king with a scepter, a symbol of rulership, would be especially ironic and humiliating." (NET Note) It is interesting to note that Micah's contemporary, Isaiah, likened the Assyrian army to a rod (Isa 10:5, 15). While some generally conservative commentators (A C Gaebelein, Henry
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Wiersbe - Bethlehem (“house of bread”) has an interesting history. Jacob’s favorite wife, Rachel, died near Bethlehem when she gave birth to Benjamin, and she was buried nearby (Ge 35:16–20). Matthew cites this when he reports the slaying of the innocent children by Herod (Mt 2:16–18; see Jer 31:15). In her pain, Rachel named her son Ben-Oni, which means “son of my sorrow”; but Jacob renamed the boy, calling him Benjamin, “son of my right hand.” These two names remind us of our Lord’s suffering and glory, the cross and the throne at the Father’s right hand. Ruth and Naomi came to Bethlehem; there Boaz fell in love with Ruth and married her. Ruth is an ancestor of the Messiah (Mt. 1:5). Of course, David was Bethlehem’s greatest son; and it was through David’s family that the promised Messiah would be born (2Sa 7; Mt 1:1; Lk 1:26–27; Ro 1:3). The Jews knew that their Messiah would come from Bethlehem (Jn 7:42). (Be Concerned) The fulfillment of Micah's prophecy (Messiah's birth in Bethlehem) allows fulfillment of the "Davidic Covenant" (See discussion of Davidic Covenant in bottom third of page - Baker's Evangelical Dictionary of Biblical Theology) in 2Sa 7:12,13 (Notice especially the phrase "I will establish the throne of His kingdom forever" - this could not be Solomon because his kingdom was split in 931BC; See explanatory notes on Isa 9:7) Jamieson - Matthew 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 (John 7:42). God chooses the little things of the world to eclipse in glory its greatest things (Judges 6:15; John 1:46; 1 Corinthians 1:27, 1 Corinthians 1:28). The low state of David‘s line when Messiah was born is also implied here. (Note) Davis has a very practical insight on the insignificance of Bethlehem for in it "we see a frequent tendency in God’s ways, for God is prone to choose the obscure, the insignificant, the lowly, the common, the unnoticed as the very instrument(s) through which he displays the brightest flashes of his glory." Remember that there is more than one city named Bethlehem for Josh 19:15 refers to Bethlehem in Zebulun, not Bethlehem in Judah which is specifically referred to in Jdg 17:7, 1Sa 17:12, Ru 1:1-note. Ephrathah (Ephrath) was an old name for the district in which Bethlehem of Judah lay, in contrast to other Bethlehem in the Promised Land (Ed note: Bethlehem was originally called Ephrath in Ge 35:16-19, Ge 48:7 and Ru 4:11-note). McComiskey - The focal point in redemptive history is none other than the insignificant town of Bethlehem, showing that Israel’s future greatness does not depend on a great human king but on divine intervention to bring greatness out of nothing. Wiseman - The clause qualifying Bethlehem Ephrathah reads literally, ‘insignificant with regard to its existence among the clans of Judah’; that is, as David was the least of his brothers, so Bethlehem played only a very limited role among Judah’s clans. The adjective rendered small describes here not a quantity but a quality. Elsewhere it occurs in connection with ‘weak’ and ‘despised’ (Jdg. 6:15; Ps. 119:141) and is rendered by ‘least’ and ‘lowly’ in the NIV (cf. 1 Sam. 9:21, where it is contrasted with the normal word for ‘small’)… the Lord delights to choose the weak and despised things of this world to shame the wise and strong, that man may boast in the Lord alone (1Co 1:18–31). Little (06810)(tsair from tsaar = to be or grow insignificant) means insignificant, small, little, small in years (young - Ge 19:31, 34). Swanson - 1. younger sibling, i.e., pertaining to a child in a family which has an older sibling, and possibly no siblings younger than himself (Ge 19:31, 34, 35, 38; 25:23; 29:26; 43:33; 48:14; Jos 6:26; 1Ki 16:34+), note: in some contexts these may be nouns as their part of speech; 2. younger, i.e., pertaining to being relatively young, often the younger of two objects (Job 30:1; 32:6; Jer 48:4; 49:20; 50:45); 3. lowly, small, little, i.e., pertaining to having a low status in a society or family relationship (Jdg 6:15; 1Sa 9:21; Ps 68:27; 119:141; Isa 60:22; Mic 5:2); 4. small, little, i.e., pertaining to having a small physical size (Da 8:9+), note: for another parsing, see 7584; 5. servant, i.e., persons of low status that does tasks for a superior, possibly owned as a slave (Jer 14:3+) NASB Usage: least(1), least one(1), little(1), little ones(3), servants(1), small(2), those younger(1), young(1), younger(7), youngest(4), youngest son(1). Tsair - 23v - Ge 19:31, 34f, 38; 25:23; 29:26; 43:33; 48:14; Josh 6:26; Judg 6:15; 1 Sam 9:21; 1 Kgs 16:34; Job 30:1; 32:6; Ps 68:27; 119:141; Isa 60:22; Jer 14:3; 48:4; 49:20; 50:45; Dan 8:9; Mic 5:2 To be among the clans - Barker "The singular of the Hebrew for “clans” (elep) apparently developed semantically from an original nuance of a numeral (“thousand,” Nu 35:4; Josh 7:3) to a “military company of 1,000” men (Ex 18:21, 25; 1Sa 8:12) to the approximate number of a “clan” (Jdg 6:15; 1 Sam 10:19, 21) to the “city” where a clan lived (here; Amos 5:3) to the “ruler” of a clan (cf. Matt 2:6). Here “cities” or “towns” (GNB reads “towns”) seems to be the most appropriate sense contextually, though “clans” also is satisfactory. (Logos Link) From you One (God the Son) will go forth for Me (God the Father) - Remember that God the Father is speaking. From you is from Bethlehem. For Me identifies the Speaker of this prophecy as God the Father. Note also that "for Me" indicates Messiah came first and foremost to fulfill the perfect will and predetermined plan of His Father (Heb 10:7-note, cf Acts 2:23, Eph 1:9, 10-note, 2Ti 1:9,10-note), and secondarily (albeit not an "afterthought" but a definite purpose) for Israel (cf Isa 44:21, 49:15, 16, Hos 2:19, 20, Jer 31:36, 37). The promised Messiah is the Father's final Word to mankind (Heb 1:2-note), the "Messenger of the Covenant" (Mal 3:1-note) For Me, for Jehovah, for God the Father as we see in these NT passages spoken by the Son to the Father… (John 17:4) “I (God the Son) glorified You (God the Father) on the earth, having accomplished the work which You have given Me to do. (Heb 10:7) “THEN I SAID (God the Son), ‘BEHOLD, I HAVE COME (IN THE SCROLL OF THE BOOK IT IS WRITTEN OF ME) TO DO YOUR WILL, O GOD (God the Father).’” Davis on the phrase "for Me" - We easily forget this—that the coming kingdom is God’s show and that what matters is what God wants. Yahweh spoke this way to Samuel when he first sent him to Jesse’s farm; he said, ‘I have seen among his sons a king for myself’ (1Sa 16:1). It’s only one Hebrew syllable (lî) but it can knock down mountains of our idolatry, as does Paul’s concise confession in 1Co 8:6: ‘yet for us there is but one God, the Father, from Whom are all things and we exist for Him’ (emphasis mine). (Ed: This begs the question all of us would do well to ask ourselves: For whom am I "existing," for myself [Self/selfish] or for Him [Savior/surrendered]?) The words "go forth" parallel the thought of "the Sent One," the Apostle, which describes Jesus in Heb 3:1-note. To be Ruler in Israel (cf Mic 4:7) (NET = "A King will emerge Who will rule over Israel" - See Davis' note below) - Notice Jesus was sent to be the King of the Jews. Kaiser - The prophets usually avoided the word “king” because of its pagan connotations. Thus the Messiah was called a “Ruler.” Jamieson on the Ruler - the “Shiloh (Spurgeon's sermon),” “Prince of peace,” “on Whose shoulders the government is laid” (Genesis 49:10; Isaiah 9:6-note). Davis - Note, however, that this coming one will be ruler ‘over Israel’—not ‘in Israel’ (as NASB, NRSV, ESV have it), but ‘over’ (as in NIV). The combination of the verb form and following preposition (participle of māsǎl + bĕ) means to ‘rule over’. He will rule not simply over Judah, but over the whole reunited people, north and south. This reunion of the two ‘nations’ is a recurring theme in the prophets (see Isa. 11:13–14; Hosea 1:11; Jer. 3:18; Ezek. 37:15–22). Earlier Micah had prophesied of a future day where God declared “I will make the lame a remnant and the outcasts a strong nation, and the LORD will reign over them in Mount Zion From now on and forever." (Mic 4:7) David was born in Bethlehem (1Sa 16:1, 18–19; 17:12) as was the "Greater David" Jesus the Messiah (Mt. 2:1). From Mt 2:3-6 (quoting Mic 5:2), it is clear that the "chief priests and scribes" interpreted Micah 5:2 as a prophecy of the Messiah. His goings forth are from long ago, from the days of eternity (literally “days of antiquity”, see word study of olam; cf Ps 25:6; 90:2) - Goings forth may refer to His origins (cf. NAB, NIV, NRSV, NLT) or His activities. Jesus had no beginning but existed eternally with God the Father (cf Jn 1:1, Php 2:6-note, Col 1:17-note, Rev 1:8-note). Indeed, Jesus is El Olam, the Everlasting God, Who alone could make the claim "Truly, truly, I say to you, before Abraham was born, I am.” (John 8:58) As
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Wiersbe - “The Assyrian” named in verse 5 isn’t the Assyrian army of Micah’s day, for the Jews in that day certainly didn’t defeat Assyria and rule over her land. The Assyrians soundly defeated Israel, and the land of Israel was ruined. “The Assyrian” is another way of saying “the enemy,” and here it refers to Israel’s enemies in the last days when all nations will gather against her (Zech. 10:10–11; 12:9; 14:1–3) Walvoord - One of the prophecies concerning the destruction of Assyria is found in Micah 5:5, 6 where the context seems to indicate a millennial situation. Some expositors have identified “the Assyrian” of Micah 5:5 as the "Little Horn" of Daniel 8 and conclude that the future world ruler who will head the Roman Empire will be an Assyrian. This identification, however, is doubtful, and it is more probable that Micah, living in the period of Assyria’s ascendancy, is merely contrasting here the future glory of Israel with the destruction of Nineveh and of Assyria which actually took place in the seventh century BC. (The Nations In The Millennium And The Eternal State) Henry Morris (I agree with Walvoord's preceding comment and question this interpretation but include it for completeness) - Since Assyria was the chief threat to Judah at the time Micah was writing, many expositors assume that “the Assyrian” in this verse is simply a metaphor for all her enemies. The context in this passage, however, is strongly Messianic and prophetic, and Assyria was a dead nation long before even the first coming of Christ. With this context in mind, it seems most likely that “the Assyrian” here is a name for the Antichrist of the last days, the leader of the last great invasion of Israel before the second coming of Christ. He is an Assyrian not by nationality (the Assyrians of antiquity have long vanished from history) but by geography, since his capital will be at restored Babylon (see on Zechariah 5:5-11). In the last days, the “Assyrian” (or Antichrist, or the Beast) will be seeking to establish his world government and especially to eliminate the nation Israel and all Christians in every nation. At that time, this particular prophecy will become clear. There has been no historical fulfillment of this prophecy as yet, which makes it even more obvious that the major context of this whole section must relate to the future. At that time, the Lord will raise up leaders —perhaps from Israel—to organize escape routes and resistance to the Assyrian’s armies and death squads. (Defender's Study Bible) Micah 5:6 - They will shepherd the land of Assyria with the sword, the land of Nimrod at its entrances; and He will deliver us from the Assyrian when he attacks our land And when he tramples our territory. they Isaiah 14:2; 33:1; Nahum 2:11-13; 3:1-3 land of Nimrod. Genesis 10:9-11 entrances Isaiah 14:25; Luke 1:71,74 the Assyrian 2Kings 15:29; 17:3-5; 18:9-15; 19:32-35; 2Chronicles 33:11; Isaiah 10:5-12 Micah Resources - Multiple Sermons and Commentaries They will shepherd the land of Assyria with the sword, the land of Nimrod at its entrances - Since this prophecy predicts that Israel will be victorious over Assyria and the land of Nimrod (some favor this as Assyria, others as Babylon - cf Ge 10:8-12), this must refer to a yet unfulfilled future time. The nation of Assyria will not exist in the future, but it most likely is used here as a picture of the nations which will attack Jerusalem in the future, even as Assyria attacked Jerusalem in Micah's day (cf Past history = 2Chr 32:10, Future fulfillment = Zech 12:9, Zech 14:2-3). And He will deliver us from the Assyrian when he attacks our land (Israel) and when he tramples our territory (Note the context - the deliverer arrives when the "hour" is dark for the nation of Israel) - In context He will deliver refers to the Messiah Who will rescue Israel at His Second Coming. The Lxx translates the Hebrew for "deliver" with the Greek verb rhuomai, the same verb Paul used in his prophecy of the "Deliverer (rhuomai) [the Messiah Who] will come from Zion" saving all Israel ("all" of the believing remnant) (Ro 11:26-note). Micah 5:7-8 supports this "Messianic" interpretation, for these passages describe a time when the remnant of Israel is compared to a lion among sheep (Gentile nations). This prophecy clearly has never been fulfilled. Again the Assyrian is thought by some to be the future Antichrist, but that is speculation. Micah 5:7 - Then the remnant of Jacob will be among many peoples like dew from the LORD, like showers on vegetation which do not wait for man or delay for the sons of men. the remnant Micah 5:3,8; Ezekiel 14:22; Joel 2:32; Amos 5:15; Zephaniah 3:13; Romans 11:5,6 Dew Deuteronomy 32:2; Judges 6:36; Psalms 72:6; 110:3; Isaiah 32:15; 44:3; 66:19; Ezekiel 47:1; Hosea 6:3; 14:5; Zechariah 14:8; Matthew 28:19; Acts 9:15; 11:15; 13:46; Romans 11:12; 15:19,20; 1 Corinthians 3:6 Wait Isaiah 55:10; Jeremiah 14:22; Acts 16:9; Romans 9:30; 10:20 Micah Resources - Multiple Sermons and Commentaries THE BLESSING ON THE REMNANT OF JACOB Then - Always pay close attention to this important expression of time, especially when used in the context of eschatological passages. The remnant of Jacob - This is a description of believing Jews and is a repeated truth in Micah's prophecy - Mic 2:12, 4:7, 5:8, 7:18. Related Resource: Remnant of Israel Matthew Henry interpreting this passage literally says " The remnant of the Jewish nation shall return to the spirit of the true genuine children of Israel, a people in covenant with God the hearts of the children shall be turned to the fathers, Malachi 4:6+." (Matthew Henry's Complete Commentary) Will be among many peoples - Jews will live all over the world in the Millennium. Like dew from the LORD - The simile of dew is a symbol of divine blessing (Ps 133:3, Hos 14:5, Zech 8:12) Dew and rain are given by the sovereign timing of God, not men. Like showers on vegetation - This simile suggest Israel will be a source of blessing to the Gentile nations in the age to come (cf Zech 8:22, 23). Which do not wait for man or delay for the sons of men. - NET = "that does not hope for men to come or wait around for humans to arrive." NET note interpretation - Men wait eagerly for the dew and the rain, not vice versa. Just as the dew and rain are subject to the LORD, not men, so the remnant of Israel will succeed by the supernatural power of God and not need the support of other nations. There may even be a military metaphor here. Israel will overwhelm their enemies, just as the dew completely covers the grass (see 2Sa 17:12). Spurgeon's Faith's Checkbook - At God's Bidding - (Micah 5:7) If this be true of the literal Israel, much more is it true of the spiritual Israel, the believing people of God. When saints are what they should be, they are an incalculable blessing to those among whom they are scattered. They are as the dew; for in a quiet, unobtrusive manner they refresh those around them. Silently but effectually they minister to the life, growth, and joy of those who dwell with them. Coming fresh from heaven, glistening like diamonds in the sun, gracious men and women attend to the feeble and insignificant till each blade of grass has its own drop of dew. Little as individuals, they are, when united, all-sufficient for the purposes of love which the Lord fulfills through them. Dew drops accomplish the refreshing of broad acres. Lord, make us like the dew! Godly people are as showers which come at God's bidding without man's leave and license. They work for God whether men desire it or not; they no more ask human permission than the rain does. Lord, make us thus boldly prompt and free in Thy service wherever our lot is cast. Micah 5:8 The remnant of Jacob Will be among the nations, Among many peoples Like a lion among the beasts of the forest, Like a young lion among flocks of sheep, Which, if he passes through, Tramples down and tears, And there is none to rescue. Like a lion Mic 4:13; Ps 2:8-12; 110:5,6; Isaiah 41:15,16; Obadiah 1:18,19; Zechariah 9:15; 10:5; Zechariah 12:3; Matthew 10:14; Acts 18:6; 2Corinthians 2:15-17 sheep Ps 50:22; Hebrews 2:3; 12:25 Micah Resources - Multiple Sermons and Commentaries The remnant of Jacob will be among the nations (Gentiles), among many peoples like a lion among the beasts of the forest, like a young lion among flocks of sheep, which, if he passes through, tramples down (When the Redeemer returns He brings a radical reversal - compare Israel being trampled in Mic 5:5, 6) and tears, and there is none to rescue (NLT says the "nations will be like helpless sheep, with no one to rescue them.").- To other Gentile nations Israel will be like a fierce lion (cf "the head" over the nations - what Israel could have been if she had been obedient - Dt 28:13), able to easily consume those who hate them. (cf many OT allusions to Israel as victorious over the nations in the last days = Isa 11:14, Zech 12:2, 3, 6, Zech 14:14) Patterson - "Reversal characterizes the day of the Lord. The picture of Israel as a flock of sheep, scattered, lame, and weak (Mic 4:6–7), gives way to a portrait depicting the Hebrew people as… a roaring lion among the nations (Mic 4:13)." Related Resource: Remnant of Israel Micah 5:9 - Your hand will be lifted up against your adversaries, And all your enemies will be cut off. hand Ps 21:8; 106:26; Isaiah 1:25; 11:14; 14:2-4; 26:11; 33:10; 37:36; Luke 19:27; 1Corinthians 15:25; Revelation 19:13-21; 20:8,9 Micah Resources - Multiple Sermons and Commentaries Your (Israel's) hand will be lifted up (uplifted hand pictures Israel's triumph - cf same Hebrew idiom Ps 89:13) against your adversaries, and all your enemies will be cut off (Heb = karath = cut down, destroyed; Lxx = exolethreuo = utterly destroyed, completely rooted out, cf use in Acts 3:23). - How many of her enemies? All (Lxx = pas = all w/o exception!) of Israel's enemies have never before been cut off which speaks of a yet to be fulfilled prophecy. Anti-Semitism will be rooted out forever when the Greatest "Semite," the Messiah returns and leads Israel in triumph (cf Mic 5:4)! Micah 5:10 It will be in that day," declares the LORD, "That I will cut off your horses from among you And destroy your chariots. that I Ps 20:7,8; 33:16,17; Jeremiah 3:23; Hosea 1:7; 14:3; Zechariah 9:10 will be cutoff TSK Comment: This seems to refer to those happy times when the Jews shall be converted and restored to their own land: and all their enemies being destroyed, they shall have no further need of cavalry or fenced cities. Micah Resources - Multiple Sermons and Commentaries It will be in that day," declares Jehovah, "That I will (first of 6 successive "I will's" from Jehovah) cut off your horses from among you (cf divine prohibition Dt 17:16 from Israel's birth) and destroy your chariots (cf Zech 9:10 - context also = Second Coming). - Horses and chariots will be cut off because they will be unnecessary when the Messiah returns to fight and then reign (cf Rev 19:11-16-note). Israel stripped of all human resources (cf Israel's false reliance in Hos 10:13), will be forced to rely solely on their Savior (cf Ps 20:7-note). Sometimes God has to strip us of all our ability/capability so that we might learn to rely on His fully sufficient strength (2Cor 12:9,10-note, cf Ps 119:67, 71-note). Are you being "stripped" even as you read this note? Micah 5:11 I will also cut off the cities of your land And tear down all your fortifications. and tear down Isaiah 2:12-17; Ezekiel 38:11; Zechariah 4:6 Micah Resources - Multiple Sermons and Commentaries I will also cut off the cities of your land and tear down all your fortifications. - Heretofore Israel had relied on their human strength. When Messiah returns Israel will no longer rely on human fortifications (defenses constructed by men) but solely on their Savior King Jesus! Micah 5:12 I will cut off sorceries from your hand, And you will have fortune-tellers no more. Isaiah 2:6-8,18,20; 8:19,20; 27:9; Zechariah 13:2-4; Revelation 19:20; 22:15 Micah Resources - Multiple Sermons and Commentaries I will cut off (Heb - karath - see note on Mic 5:9) sorceries from your hand, and you will have fortune-tellers (cf. Soothsayers; Divination Jer 27:9) no more. - Israel will be finally and fully purged of these evils in that day.- Sorceries (Witchcraft) was strictly forbidden (Lev 19:26; Dt 18:9-14). The Septuagint translates sorceries with the Greek noun pharmakon which meant a drug, and then a drug used as a controlling medium (enchanting or magic potion, spell, charm. Pharmakon is used once in NT, in the "occult revival" just before Messiah returns. See Rev 9:21-note), which shows the strong correlation between illicit drug use and the demonic world! (See discussion of related word Sorcery = pharmakeia in Gal 5:20-note) Micah 5:13 I will cut off your carved images And your sacred pillars from among you, So that you will no longer bow down To the work of your hands. carved Isaiah 17:7,8; Ezekiel 6:9; 36:25; 37:23; Hosea 2:16,17; 14:3,8 Micah Resources - Multiple Sermons and Commentaries I will cut off (Heb - karath - see note on Mic 5:9) your carved images and your sacred pillars (freestanding stones associated with abominable Canaanite fertility cult worship - their utter destruction commanded - Ex 23:24; 34:13; Ex 34:13, Dt 7:5; 12:3) from among you, so that you will no longer bow down to the work of your hands (cf Hos 14:3 = also in context of Israel's end time repentance and return to her Messiah - Hos 14:1-2, 4-6). - Idolatry will be removed (Mal 1:7), for now Israel will bow down to the true and living God, their Messiah! Is there any work of your own hands to which you are bowing down? Zechariah's prophecy reiterates that when Messiah returns, He "will cut off the names of the idols from the land (of Israel) and they will no longer be remembered." (Zech 13:2). Micah 5:14 I will root out your Asherim from among you And destroy your cities. I will root out your Asherim (plural of Asherah) (Heb - asherah = 0842) from among you (2Ki 17:10) and destroy your cities. - Root out indicates a definitive and final removal of Israel's idolatrous worship of this goddess of fertility, which was associated with abominable sexual perversions and both male and female prostitution in the name of "religion" (Reference)! Failure to obliterate idolatry and Asherim was one reason the divided kingdoms was sent into exile (2Ki 17:16-18 = Israel, 2Ki 21:7 = Judah). Micah 5:15 Commentary And I will execute vengeance in anger and wrath On the nations which have not obeyed. Micah 5:8; Ps 149:7; 2Thessalonians 1:8 Micah Resources - Multiple Sermons and Commentaries And I will execute vengeance in anger (Lxx = orge) and wrath (Lxx = thumos) on the nations which have not obeyed (cf Messiah's victory and reign - Ps 2:9-note, Rev 12:5-note, Rev 19:15-note).- Jehovah-Jesus will execute His vengeance on the disobedient Gentile nations (see parallel passage = Isa 61:2b "day of vengeance") Vengeance is divine retribution, or the demonstration of “God’s righteousness in compensating the wrong with right” (Elwell 1996:795). "Divine vengeance relates to God’s sense of justice in restoring what is right and good… d redemption for Israel and the nations (Isa 61:2; 63:4). God’s vengeance is directed against the nations for their sins against humanity, wanton militaristic imperialism, oppression, social injustice, and the rejection of what God has established as right and good according to his revealed word (Isa 47:3; Nah 1:2; cf. Amos 1:3–2:3). God’s vengeance is directed against his people Israel for breaking his covenant (Lev 26:15). This divine retribution against Israel “is usually disciplinary in nature and aims at the restoration of lawfulness and the covenant in order that Zion will turn into a ‘city of righteousness’ again (Isa 1:24–26)” (Patterson) Daniel summarizes this execution of justice on all the Gentile kingdoms of all time in Da 2:34-35-note, Da 2:44-45-note where the Stone = Christ. "Vengeance is the punitive retribution of God usually set in the context of war or breach of covenant. The notion of vengeance is the prerogative of God because He is Creator, King, and Judge (cf. Dt 32:35; Ro 12:19-note; Heb 10:30-note). One of Yahweh’s titles is “the God of Vengeance” (Ps 94:1). God avenges His covenant (Lev 26:25), His enemies (Dt 32:41), the sins of the nations (Ps 149:7), His people (Isa 63:4), and His Temple (Jer 50:28)." DISCLAIMER: Before you consult commentaries, sermons or other resources, first consult the Word of God, studying the Scriptures diligently (2Ti 2:15-note) and inductively (See inductive Bible study) in dependence on your Teacher, the Holy Spirit, Who Jesus promised would guide us into all truth (John 16:13). THOUGHTS ON INTERPRETATION OF PROPHETIC BOOKS In regard to the OT Prophetic books such as Isaiah, Jeremiah, Daniel, and the 12 "Minor" Prophets, remember that the most accurate interpretation is derived by applying the following principles: (1) Read the Scripture literally (unless the text is clearly figurative, e.g., Jesus said "I am the door… " Jn 10:9). If one interprets a text symbolically (allegorically, figuratively, spiritualizing) when that text makes good sense literally, one potentially opens themselves to the danger of inaccurate interpretation, for then the question arises as to who's "symbolic" interpretation is correct and how imaginative one should be in evaluating a "supposed symbol"? Many of the commentaries and sermons on the OT prophetic books unfortunately are replete with non-literal interpretations (except when it comes to Messianic Passages, which are usually interpreted literally). Therefore the watchword when reading any commentary on Old Testament prophecy is caveat emptor ("buyer beware"). Read all commentaries like the Bereans (Acts 17:11-note). (2) Study the context which is always "king" in interpretation (don't take verses out of context.) (3) Passages addressed to Israel should be interpreted as directed to the literal nation of Israel and should not be interpreted as addressed to the NT Church, an entity not mentioned in the Old Testament. The promises of Jehovah to the nation of Israel (e.g., see Millennial Promises) remain valid (Jer 31:35, 36, 37, Nu 23:19, Lk 21:33) and have not been passed on to the NT Church because Israel has "defaulted" (See study Israel of God). Remember that while Scripture has only one correct interpretation, there can be many legitimate applications (See Application), and therefore the OT prophetic books are extremely applicable in the lives of NT believers. (4) Scripture is always the best commentary on Scripture. While an attempt has been made to list resources that adhere to these basic interpretative guidelines, not all the works listed in these collections have been read in detail. Therefore should you discover a resource you feel is NOT conservative and/or orthodox, please email your concerns. Related Resources: Inductive Bible Study - Guidelines to Assure Accurate Interpretation Inductive Bible Study Interpretation of Prophetic Scripture Interpretative Views of the Revelation of Jesus Christ Allegorical Interpretation - Tony Garland Interpreting Symbols - Tony Garland Basic Considerations in Interpreting Prophecy - John Walvoord Millennium - Biblical descriptions of this time on earth, primarily from the OT prophets BIBLIOGRAPHY Allen, Leslie C., The Books of Joel, Obadiah, Jonah, and Micah, Wm. B. Eerdmans Publishing Co, 1976, The New International Commentary on the Old Testament (One of the top 5 Commentaries on the Book of Micah) Baker, Warren; Carpenter, Eugene E., The Complete Word Study Dictionary: Old Testament, AMG Publishers, 2003. Barker, Kenneth L.: Micah, Nahum, Habakkuk, Zephaniah- An Exegetical and Theological Exposition of Holy Scripture (New American Commentary) Nashville: Broadman & Holman Publishers., 2001, 1999 Biblical Studies Press, The NET Bible Notes on Micah, 2006 (also synchronizes with Constable's notes) Constable, Thomas, Expository Notes on Micah 1-7 Davis, Dale Ralph, A Study Commentary on Micah, Evangelical Press, 2010 Harris, R. Laird; Archer, Gleason L., Jr.; Waltke, Bruce K.: Theological Wordbook of the Old Testament (TWOT); Moody Press, 2003 Kaiser, W. C.: The Preacher's Commentary Series, Volume 23: Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi: Thomas Nelson Inc., 1992. Hindson, Ed and Kroll, Woodrow: King James Version Bible Commentary Nashville: Thomas Nelson; 2005. Martin, John The Bible Knowledge Commentary (Old Testament) Wheaton, IL: Victor Books. McComiskey, Thomas: The Expositor's Bible Commentary, Vol. 7- Daniel and the Minor Prophets McComiskey, Thomas Edward: The Minor Prophets: An Exegetical and Expository Commentary, Baker Academic, Grand Rapids, MI, 2009 MacKay, John L., Jonah, Micah, Nahum, Habakkuk and Zephaniah (Focus on the Bible Commentary), Christian Focus Publications, 2008. McGee, J Vernon Micah Commentary - Thru the Bible Commentary (Mp3's format only) Patterson, Richard D.; Hill, Andrew E: Cornerstone Biblical Commentary, Vol 10: Minor Prophets, Hosea–Malachi, Tyndale House Publishers, 2008 Phillips, John, Exploring the Minor Prophets. Kregel, 2002 Swanson, James: A Dictionary of Biblical Languages with Semantic Domains- Hebrew Wiersbe, Warren: Be Concerned (Micah)- Making a Difference in Your Lifetime. David C Cook. 2010 Wiseman, Donald J.; Alexander, T. Desmond; Waltke, Bruce K., Obadiah, Jonah and Micah: an introduction and commentary, InterVarsity Press, 1988,Tyndale Old Testament Commentaries