Micah 5:1 - Meaning and Application

Here, as before, we see first the shame and trouble of Zion, in Micah 5:1. The Jewish nation had been sinking for many years before the exile and falling into disgrace. “Now gather yourself in troops, O daughter of troops” is either a call to Zion’s enemies, who had troops ready, to come and do their worst, since God would allow it, or a challenge to Zion’s friends to come and do their best for her. Yet even if they gathered in troops, it would be useless.

The prophet speaks in the name of Jerusalem’s people: “He has laid siege against us.” The king of Assyria had done this, and later the king of Babylon would do it. They did not know how to defend themselves, so the enemies would succeed and strike the judge of Israel, the king, the chief judge, and the lesser judges, with a rod on the cheek, in contempt of their rank and dignity. After making them prisoners, they would shame them like the lowest captives. Israel had already been accused of corrupt judges who took bribes (Micah 3:11), and this disgrace came justly on them for abusing their power. Even so, it was still a great sorrow for Israel to see its judges treated with such shame.

Some understand this as a reason why the troops, meaning the Roman army, would besiege Jerusalem, because the Jews would strike the Judge of Israel on the cheek, referring to the insult they would later do to the Messiah, whom they struck and mocked, saying, “Prophesy, who hit you.” But the first view seems more likely. It seems to speak of Jerusalem’s siege by the Chaldeans, not the Romans, and of the shame done to King Zedekiah and the princes of David’s house.

Second, we see the rising and honor of Zion’s King. After showing how low the house of David would be brought, and how the shield of that mighty family would be thrown away as if it had never been anointed with oil, the prophet gives a glorious promise about the Messiah and his kingdom. This would encourage God’s people, who might otherwise think his covenant with David’s house had been canceled, as the psalmist once feared (Psalm 89:38, 39). In the Messiah, that covenant would stand firm, and the honor of David’s house would be restored, lifted up, and kept forever.

The Messiah is described here first by his person and then by his office. He is the ruler in Israel, whose “goings forth” have been from of old, from everlasting, from the days of eternity. This means his eternal existence as God. His “goings forth,” like light coming from the sun, were from ancient times, from everlasting. Dr. Pocock says this is such a clear description of Christ’s eternal generation, his being the Son of God, born of the Father before all worlds, that the prophecy can belong only to him. It speaks of a going forth that was already past when the prophet wrote, so the words should be taken plainly: “his outgoings have been.” The two phrases together, both used to show eternity, point to the strictest sense of everlastingness, like Psalm 90:2. They fit only him who could say, “Before Abraham was, I am” (John 8:58).

Dr. Pocock also notes that “going forth” is used in Deuteronomy 8:3 for a word that comes from the mouth, which fits well with Christ, the Word of God, who was in the beginning with God (John 1:1, 2). Christ is also described by his office as Mediator, that is, the one who stands between God and his people. He was to be ruler in Israel, king over his church, and he would reign over the house of Jacob forever (Luke 1:32, 33). The Jews objected that Jesus could not be the Messiah because Israel did not submit to him and instead put him to death. But Jesus answered that when he said, “My kingdom is not of this world” (John 18:36).

He reigns over spiritual Israel, the children of promise, all who follow believing Abraham and praying Jacob. He rules their hearts by his Spirit and grace, and he rules their fellowship by his word and ordinances. Was he not ruler in Israel when winds and seas obeyed him, when demons had to submit, and when he sent disease away from the sick and called the dead out of their graves? No one but him, whose goings forth were from of old, from everlasting, was fit to be ruler in Israel, head of the church, and head over all things to the church.

The prophecy then tells what would happen concerning him. Bethlehem would be the place of his birth, Micah 5:2. This was the passage the scribes used when they told Herod, with confidence, where Christ would be born (Matthew 2:6). For that reason, the Jews generally knew that the Christ would come from Bethlehem, the town of David (John 7:42). Bethlehem means “house of bread,” a fitting place for the one who is the bread of life. And because it was David’s city, God ordered by special providence that the one who would be David’s Son, heir, and forever successor should be born there.

It is called Bethlehem-Ephratah, both names for the same place (Genesis 35:19). It was small among Judah’s towns, not important for its people or its reputation. It had nothing in it that seemed worthy of such honor. But God often chooses to lift up the lowly (Luke 1:52). Christ would bring honor to the place of his birth, not take honor from it. Though you are little, this would make you great, and, as Matthew records it, “You are not the least among the rulers of Judah.” In truth, Bethlehem would be honored above them all. Being joined to Christ gives honor even to those who are small in the world.

The prophecy also says that in the fullness of time he would be born of a woman, Micah 5:3. “Therefore will he give them up” means that God would leave his people Israel to distress and trouble for a time, and would delay the salvation long promised and long hoped for until the proper time. That time would come when she who is to give birth has given birth, when the blessed virgin, who would be the Messiah’s mother, would bring him forth in Bethlehem, the place appointed for it. Dr. Pocock thinks this is the clearest meaning of the words.

Though the Messiah’s goings forth were from everlasting, the redemption in Jerusalem and the comfort of Israel had to be waited for (Luke 2:25-38) until the time when she who is to give birth had brought forth. Until then, he would give them up.

Divine rescue must be waited for until the time God has set for bringing it about. The remnant of Christ’s brethren will then return to the true children of Israel, the people in covenant with God. As Malachi says, the hearts of the children will turn to the fathers (Malachi 4:6). Some understand this to mean all believers, Gentiles as well as Jews, who are brought into the commonwealth of Israel. Since they are all brothers to one another, Christ is not ashamed to call them brothers (Hebrews 2:11).

He will be a glorious Prince, and his people will be happy under his rule. He will stand and feed his flock, that is, he will teach and govern them and keep doing so as a good shepherd, with wisdom, care, and love. So the prophecy goes on: he will feed his flock like a shepherd, give them green pastures, and provide under-shepherds to lead them there. He is the good shepherd who goes before the sheep and rules among them.

He will do this, not as an ordinary man, but in the strength of the Lord. He will be clothed with divine power, able to carry out his work and overcome every obstacle. He will do it in the majesty of the name of the Lord his God, clearly showing that God’s name is in him (Exodus 23:21). This is the majesty of his name, because he taught with authority, not like the scribes. The prophets began with, “Thus says the Lord,” but Christ spoke as a Son, not as a servant, saying, “Truly, truly, I say to you.” This was feeding in the majesty of the name of the Lord his God. All authority in heaven and on earth was given to him, authority over all flesh, and by it he still rules in the majesty of the name of the Lord his God, a name above every name.

Christ’s rule will be very happy for his people, because they will remain safe and at rest forever. Because he lives, they will live also. They will lie down in the green pastures he leads them to and dwell in God’s tent forever (Psalm 61:4). His church will endure, and he will remain in it and with it always, even to the end of the world. It will also be glorious for Christ himself, for then he will be great to the ends of the earth. Christ counts it his greatness to do good. The farthest parts of the earth will be given to him for his possession, and the ends of the world will see his salvation.

He will also secure the peace and well-being of his church and people against all attacks from their enemies. “This man” will be their peace when the Assyrians come into their land. In its first sense, this points to the deliverance of Hezekiah, king of Judah, and his kingdom from Sennacherib, the Assyrian king who invaded them. But under that shadow, it promises the safety of the gospel church and all believers from the plans and attacks of the powers of darkness, Satan and all his helpers, the dragon and his angels, who seek to destroy the church of the firstborn and all who belong to it.

Think of the danger Christ’s subjects may seem to be in. The Assyrian, a strong enemy, comes into their land and treads inside their borders. He even goes so far as to trample their palaces. It was a time of crushing trouble and fear when Sennacherib invaded Judah, captured the fortified cities, and laid siege to Jerusalem (Isaiah 36:1; Isaiah 37:3). This pictures the gates of hell fighting against Christ’s kingdom, surrounding the camp of the saints and the holy city, and threatening to overwhelm everything. When the terrors of the law close in on a convicted soul, when Satan’s temptations assault God’s people, and when the troubles of the world threaten to take away all comfort, then the Assyrian has come into their land and trodden in their palaces. Outside there are fights, and inside there are fears.

Yet Christ’s people are sure of protection. Christ himself will be their peace. When the Assyrian comes with such force, there seems to be no peace except surrender and ruin. But even then, the church’s King will guard the church’s peace and be a hiding place (Isaiah 32:1-2). Christ is our peace as a priest, because he makes atonement for sin and brings us back to God. He is our peace as a king, because he conquers our enemies and quiets our fears and passions. He makes peace even in the hardest trouble. In Christ, we can have peace when the world gives us trouble, and our souls can rest in him.

He will also raise up the right people to protect his people and defeat their enemies. Then they will set against the enemy seven shepherds and eight principal men, that is, enough suitable people to oppose him, stand against him, and guard God’s church in peace. They will have the care and tenderness of shepherds and the courage and authority of principal men, or princes. Seven and eight are a way of speaking about a definite number without naming the exact count. When God has work to do, he will not lack the right instruments to do it. When he chooses, he can do it through a few people. He does not need to raise thousands, for seven or eight principal men can be enough if God is with them. Magistrates and ministers are these shepherds and principal men, raised up to defend religion’s righteous cause against the powers of sin and Satan in the world.

The opposition against the church will be overcome, and the enemies will be brought low. This is shown by the laying waste of Assyria and Chaldea, the two most dangerous enemies of God’s people. Their destruction points to Christ making his enemies his footstool. They will waste the land of Assyria with the sword, and the land of Nimrod, that is, Babylon, in its entrances. They will strike into the land and put to the sword all they find armed. Those who threaten ruin to God’s church hasten their own ruin, and their destruction becomes the church’s salvation. In this way, “he will deliver us from the Assyrian.” When Satan fell like lightning from heaven before the preaching of the gospel, and when Christ’s enemies, who would not have him reign over them, were struck down before him, this was fulfilled.