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1 NOw a gather thy self in troops b, O daughter of troops c: he d hath laid siege against us e: they f shall smite the judge g of Israel h with a rod upon the cheek i.
2 But k thou Beth-lehem l Ephratah m, though thou be little n among the thousands of Judah o, yet out of thee shall he come forth p un∣to me q, that is to be ruler r in Israel s: whose goings forth have been from of old, from † ever∣lasting.t
3 Therefore u will he x give them up y, until the time z that she that travelleth a hath brought forth: then the remnant of his bre∣thren c shall return unto the children of Is∣rael d.b
4 ¶ And he shall stand e and ‖ feed f in the strength of the LORD g, in the majesty h of the name i of the LORD his God k and they shall abide l: for m now n shall he o be great unto the ends of the earth p.
5 And this q man r shall be the peaces, when the Assyrian shall come into our land t: and when he shall tread in our Palaces u, then shall we x raise against him seven shepherds y, and eight † principal men z.
6 And they a shall † wast the land of Assyria with the sword b, and the land of Nimrod c in ‖ the entrances d thereof: thus shall he † de∣liver us e from the Assyrian f when he cometh into our land, and when he treadeth in our bor∣ders g.
7 And the remnant of Jacob h shall be in the midst of many people i, as a dew k from the
LORD l, as the showers upon the grass m, that tarryeth not for man, nor waiteth for the sons of men n.
8 ¶ And the remnant of Jacob shall be a∣mong the Gentiles, in the midst of many peo∣ple †, as a lyon o amongst the beasts of the for∣rest, as a young lyon among the flocks of sheep p, who if he go through, both treadeth down q, and teareth in pieces r, and none can deliver s.
9 Thine t hand u shall be lift up upon thine adversaries x, and all thine enemies y shall be cut off z.o
10 And it shall come to pass in that day a, saith the LORD b, that I will cut off thy horses c out of the midst of thee, and I will destroy thy chariots d.
11 And I e will cut off the cities f of thy land, and throw down g all thy strong holds.
12 And I will cut off witchcrafts h out of thine hand, and thou shalt have no more sooth∣sayers i.
13 Thy graven images k also will I cut off, and thy ‖ standing images l out of the midst of thee m: and thou shalt no more worship the work of thine hands n.b
14 And I will pluck up thy groves o out of the midst of thee: so will I destroy thy ‖ cities p.
15 And I will execute q vengeance r in anger and fury s upon the heathen t, such as they have not heard u.
This verse is, say some, a sharp sarcasm against Israels Ene∣mies. Others will have them to be a repetition of the evils, and a description how far those evils should prevail, that were ere long to come upon Iudah and Ierusalem, by either Sennacherib and his Assyrians, or by Nebuchadnezzar and his Babylonians, to whom Gods people seem thus to speak, we have heard what we must suffer for a time, and how we shall be delivered, and tri∣umph at last, and since that is the order, first afflictions, after∣wards Salvation, delay not O thou Enemy, but now.
Sum∣mon in thy Forces, appoint thy rendezvous, bring thy spoiling wasting Troops, thy merciless and bloody Troops, and form thy Army, O Assyrian, of whom much like this doth Isaiah Pro∣phesie, Isa. 8.6, 7, 8, 9, 10, 11. And this passage of Micah may also farther refer to the Babylonian Army under Nebuchadnezzar, under the violence of both which they were to suffer, and from both which the Jews should have a glorious deliverance ere long.
O Nineveh daughter of Troops, from her first founder she was a Csty full of Troops that spoiled, cut off, and destroyed, and had been more then ordinarily, so under Pul, Tiglath-Pil∣neser, Salmaneser, and Sennacherib for ninety five years together in the successive reigns of these four Monarchs. Babylon also in her time was as troublesome to Iudah and must be this daugh∣ter of Troops also.
That is the Enemy, either Assyrian which had taken all but Ierusalem and did invest Ierusalem too. Or Ba∣bylonian which afterward besieged and took Ierusalem, sackt the City, burnt the Temple, and captivated the People.
Hath in prophetick stile, certainly will lay siege against the inhabi∣tants of Ierusalem the onely people of God at that time; both King, Judges, and Citizens were all enclosed in the Siege.
The proud, successful and oppressive Enemy.
The King, supream Judge.
Not the Ten Tribes though they are usually called by this name, but the two Tribes that adhered to Davids Family.
This is a proverbial speech expressing a very con∣temptuous usage of the person spoken of, and 'twas fulfilled partly when Senacheribs General Rabshekab did so villifie good H••zekiah, and not content herewith villified the God of Israel also as 2 Kings 18.19. &c. and Isa. 37.23. It was more fully and literally accomplisht when Zedekiah, his children, his counsellors, and his Officers of State were most barbarously used by the insulting Babylonians, 2 Kings 25.6, 7. 2 Chron. 36.13.17, 18, &c. and Ier. 52.6. &c. since all this must be done against us, make haste O thou proud Enemy, and do it for 'twill end in our deliverance and thy ruine.
And Heb.
Joh. 7.42.
Not in the Tribe of Zebulun, Iosh. 19.15. but in the Tribe of Judah, stiled therefore Beth-lehem of Judah, Mat. 2.1, 6.
So called say some from Calebs Wife, but that's not probable, for it had the name long before Calebs. Wife was thought of, as appears, Gen. 35.19. It is more likely to be cal∣led Ephratah from the richness and fruitfulness of the Land where it was scituate, the Heb. word whence this is derived im∣porting fruitfulness, whence also 'twas called Beth-lehem, the house of Bread.
Some read this as an interrogation, art thou little? which ought to be resolved by a negative, thou art not little, and so reconcile Matth. 2.6. to this of the Prophet. Some do read it in the Neuter Gender, It is a little thing for thee to be among the thousands, to have a Captain, or Ruler of a Thou∣sand in Judah, it is much greater honour which shall be put up∣on thee, out of thee shall come he that is to be chief Ruler and Head of all the people of God, the Messiah, much like phrase is that 2 Kings 20.10. and Isa. 49.6. there is an exposition of the word Tsair in the Text, as denoting the contrary to our usual notion of it, so Jer. 48.4. the Chald. Paraphr. explains it by Sultans or Princes, but I question whether one instance from the Scriptures can be given in which Tsair signifies great, notable or chief, our Translators have better rendred it with supplying the adversative Though! and make the sense plain and easie as for Beth-lehem Ephratah she is so little that she is scarce to be ranged among the Cities of Judah which go out by a thou∣sand, or are led out by one that is Head, Prefect or Captain of a thousand.
This was the Royal Tribe from which the Mes∣siah was to rise, this (as other Tribes) was divided into thou∣sands, and a Head appointed to each thousand, and of these the thousand, or in our language, the Regiment of Beth-le∣hem was one of the least to the eye.
Out of the Tribe of Judah, and out of the City Beth-lehem shall he come i. e. be born.
For to do that great work God hath designed to do by the Messiah.
King and Soveraign.
Amidst the Israel of God, the whole Israel as well that after the Faith, as that after the Flesh. Christ the Lord in the midst of them, chap. 4.7.
Heb. the daye of eternity.
Whose generation as he is the Son of God equal with his Father is eternal, this asserts the Eternity of his Divine Na∣ture.
Or nevertheless as the particle will bear.
God the God of Israel.
To the Chaldeans to be wasted by them, and to be led into Captivity, and to be afflicted there for their sins com∣mitted in their own Land against God,
Until 70 years be ex∣pired, this the time appointed for the punishing the Jews.
The daughter of Zion compared here to a Woman in Travel.
i. e. The brethren of the Mes∣siah, those of Judah and Benjamin who were carried Captive.
Being set free by Cyrus shall return to their own Land and be there established, and they shall return with Israel rather then to all this referring in the letter to their Redemption out of Babylon, (which was the effect of the Messiah's Power and Mercy towards them, as chap. 4. ver. 10. and chap. 5. ver. 2.) hath a farther reference to a more glorious Redemption, and to in∣tervening afflictions which should fall upon the Iews from af∣ter their restitution, and resetling in Canaan, unto the coming of Messiah in the flesh, when born of the Virgin, and that of Isaiah 7.14. shall be fulfilled, when Messiah, Ben David shall set up his Kingdom, and deliver the whole Israel of God from their Captivity under Ignorance, Sin, and Hell, and shall bring in the Gentiles, that remnant of his Brethren, and unite them to the true Israel, and make them one Church to God.
Be delivered out of Captivity compared here to a Womans bring∣ing forth, as chap. 4.9, 10.
The Ruler born in Bethlehem, the Messiah, shall stand, some∣times this posture denoteth the ministry of a Servant, but here it speaks the readiness, chearfulness, firmness, and stability, of both the Ruler, his Government, and Kingdom.
Or, rule.
As a Shep∣herd that does diligently watch over, guide, preserve, and feed his sheep, or as Rulers are called Shepherds, Christ is that good Shepherd, Iohn 10.14. and he is the righteous and holy Go∣vernour, and his Government shall have no end. Isa. 9.7.
In the assistance which God shall give him, for Christ man was carryed through this great work, redeeming, setting up, estab∣lishing his Church by the Power of the Father, who was with him, and upheld him, as was promised Isa. 61.1, 2, 3. All Power in Heaven and Earth was given to Christ our Mediator, who being Eternal God, of equal Power with his Father, doth in his own strength overcome all Enemies, removeth all diffi∣culties, gathereth and governeth his Church, and will do so to the end of the World
Such visible, convincing tokens of a Divine Power and Glory working in him, and with those he sendeth to preach the Gospel, I mean, Apostles, and all mana∣ged to the Glory of God.
By Commission from the Lord, in whose Name Christ came, preacht, wrought Miracles, and in∣stituted his Gospel Church.
i. e. God the Father.
His Sheep, his Subjects, his Redeemed Israel, his Church made up of Converted Iews, and Gentiles shall continue, the Gates of Hell shall not prevail against them.
The Church is so redeemed, and establisht, that Christ the Messiah might be glorifyed, God will give him a glorious name, therefore these things are dispo∣sed in this manner.
Either e're long, or in due time, at the set time.
Messiah.
Whose redeeming Grace shall be pub∣lisht to the ends of the Earth, and his Dominion, his Spiritual Kingdom shall be enlarged wide as the World it self. All here spoken in this verse is too great any waies to be applyed to Zi∣rubbabel, as some Iews themselves confess.
So the Hebrew, and it may be read as the Neuter Gender, and be re∣fer'd to time, or thing, or both, following in the Text, thus. At that time this thing shall be our peace, viz. when the Assy∣rian shall invade us, we shall raise by our Prayers sufficient strength against him, here exprest by seven Shepherds, &c. our version supplys the defect of the Substantive with Man,
i. e. the Messiah the Ruler, who stands and feeds in the strength of the Lord.
Which is promised to, and expected by the people of God, all their preservation, and deliverances are not only for the sake, but effected by the Power of the Messiah.
As Senacherib did within a few years after this Pro∣phesie was delivered, and then by the Power and Authority of Messiah was Sennacherib and his Army defeated, and Iudea's peace was secured.
Which the Assyrian did in all the Cities of Iudah, except Ierusalem, against which he could do nothing, because God-Man the Messiah was with Hezekiah and Ierusalem, as foretold, Isa. 8.8, 9, 10. and chap. 37.32, 33, 34, 35.
Hezekiah, and with him the Prophets and People by prayer to God shall prevail with God to send deliverance, and salvati∣on to them.
The number is certain, but put for an uncer∣tain, and the quality of those raised is exprest by Shepherds in a decorum to the representation of the people of God by the Metaphor of sheep, or flock, of which Shepherds do particular∣ly take care.
Heb. 〈◊〉〈◊〉 of 〈◊〉〈◊〉.
Here again a determinate number is put for an indeterminate, and for a sufficient number, that the effect may be sure. God will raise a sufficient number of deliverers for his people, this the import of this phrase as elsewhere six trou∣bles and seven, Deutrinomy 32. verse 9. Iob. 5.19. Thus in the letter and historical reference I suppose the words do look to the wonderful deliverance of Hezekiah, and Ierusalem from the Assyrian, but I doubt not they have a mystical and spiritual reference, and contain a prediction of that peace Christ did make; and doth maintain for his Churches against all Ene∣mies typified by the Assyrian. Beside this Exposition given, I must not pass over that note, viz. The word rendred Peace, signifieth also Recompence, and so might be rendred. This shall be the Recompence of the Assyrian by the seven Shep∣herds rendred for his invading and spoiling Iudea, and for at∣tempting against Ierusalem.
This verse▪ as the former, is abstruse, and the particulars are not easily accommodated to times and things.
The seven Shepherds, and eight principal men, i. ••. those great, wise, and successful instruments of God's revenge, and of his Churches deliverance.
Heb. 〈…〉〈…〉
This passage seems to point to the Babylonians, who did invade, wast, and subdue the Assyri∣an Kingdom under the Conduct of Merodach Baladan, King of Babylon, called also Berodach, 2 King. 20.12. he sent the Con∣gratulatory Embassy to Hez••kiah newly by miracle cured of his mortal Disease, and delivered from the Assyrian, Isa. 39.1, 2. This Merodach taking the opportunity of the weakness of the Assyrian Kingdom, partly by the great slaughter of Se••acheribs Army, and the Murther of that mighty daring Monarch, and partly by the civil Wars which ensued between the R••gicides and Esachaddon, took arms, and succeeded in the attempt, subduing the Assyrian Kingdom with force and bloodshed enough.
The same say some with the Land of Assyria, but others perhaps with better reason refer this to Babylon, and the Kingdom thereof, which by N••buchadn••zzars hand destroyed the Iews, Ierusalem, and Temple, and was afterwards destroyed by the Medes and Persians whom God raised to punish Baby••on, and release the Iews.
Or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉
As we read it denoteth both the fortified Frontiers, the Garrisons which keep all the entrances of the Kingdom, it denoteth also their Cities, through the Gates of which was great entrance, or their Courts of Judicature which were kept in the Gates, both their military power should be reduced, and their Civil Power also by the prevailing Conque∣rour.
In this manner shall He, i. e. the Messiah deliver
the Iews his people,
both as Type of all other Enemies, and he an Enemy to the people of God.
See this explained, ••er••e 5. let. u. I add that what is rendred when, might be rendred because, and note out the reason why the Lord Messiah doth so deal with Assyria first, and Babylon next.
Both the remnant which surviveth the sacking, and burn∣ing of their City and Temple, and carried captive, live in a scattered condition; and the whole remnant, according to the Election of Grace, whether of Iacob after the Flesh, or after the Spirit.
Either among the several people under the Baby∣lonish Dominion, which may well be called many, when 'tis said of Nebuchadnezzar, that God gave him all Nations and King∣doms, Ier. 27.6, 7, 8. (or else amidst the Nations) their Neighbours after their return and reestablishment in their own Land. This remnant wherever they are,
either subsisting and multiplying as the dew, or else as the dew refresheth the grass, and is beneficial to it, so where this remnant is, it should be a Blessing to those about them, that use them friendly, so Hos. 14.5.
It shall be the peculiar work of God, as dew hath no other Father or Fountain, so the Blessings on Iacob, and the blessing by him on others shall be from the Lord; So God blesseth those that bless Abraham's Seed, Gen. 12.3. So Cyrus received his Blessings, and his Persians with him, Isa. 45.1.2▪ 3, 4.
The same thing in a different, but very apt ex∣pression, Nations kind to Iacob should for this spring and flou∣rish, as the grass doth by the dew and showers.
It shall be the only work of God, he shall by his immediate hand bless such, as he alone, without the help of man, giveth dew and showres. As this was fulfilled in the Type, before the Gospel of the Kingdom was Preached to all Nations, so it hath been, now is, and ever shall be fulfilled in Ages to come. Gods rem∣nant shall be a Blessing to the places they live in▪ and the per∣sons they live with, as Iacob was to Laban, Gen. 30.27. and Io∣seph was to Potipher, and to the keeper of the Prison.
Vid. verse 7. let. i. Who are enemies, that do injure them.
For strength and courage, which the beasts of the Forrest dare not oppose, and cannot resist, so should this remnant, much like that Lev. 26.8.
〈◊〉〈◊〉, goats.
A second allusion of the same import, but yet with some greater Emphasis, in the former comparison, the greater Cattle called Behemoth, in this Sheep much lesser and weaker Cattle are compared with the Lyon and young Lyon.
Overbeareth, and throws down by his strength and treads under foot with as much ease as a man would tread on worms, or tread down straw for the Dunghil.
To devour▪ satisfie his hunger, and repair his strength for a new assault on his prey.
That dares attempt a rescue, but the prey is left under the Lyons paw, to satisfie the hungry beast, so shall Israel be after their return out of Captivity, and while they keep the wayes of the Lord, so they were in Esther's time against such as would have destroyed them, so in the Maccabees time, when they subdued the Nations about them. But the Conque∣ring power of the Word, the Rod of Christ's strength, doth greater wonders than the sword of the Maccabees ever did. It is the mighty conquering Power of the Gospel that is here sha∣dowed forth to us.
Thy strength and power, for so does the Scripture usually express strength or might.
Shall be great∣ly exalted, and shall be wonderfully successful against Enemies▪ who in great multitudes did set upon the people of God; such were those who fought the Maccabees, and were defeated by them.
Who do obstinately hold on in the enmity of their natures, waies and doings.
Finally, certainly, eternally, and dreadfully perish. This hath a partial fulfilling now, but its full completion▪ will be when Christ will appear the judge of quick and dead, when all his Enemies shall be made his footstool, Psal. 110.1.
Messiah, or a people of God, nay both, for as much as whatever these can do, they do it, not in their own power, but in Christ's power.
〈◊〉〈◊〉. 5.10.
When the threats against the Enemies, and the promises to the people of God, shall be made good.
This is added for assuring the performance of the things foretold.
Not in judgment, but in mercy, for there shall be no such need of them▪ nor shall the Church of God any more rely on them, so Hos. 14.3. We will not ride upon horses, though we have put confi∣dence in them, we will do so no more.
Warlike Chariots prepared for War, as God alone is, so they will make him their only trust.
The Lord thy God, and thy Saviour.
Cut off the occasi∣on of thy fortifying thy Cities as heretofore thou hast done, thou shalt dwell in unwalled Towns, and need no other defence than what I am to thee.
Demolish all thy Forts, and Watch-Towers, and Frontier-Guards: These here mentioned are means of defence against Enemies assaults in which I••ra••l had too much trusted, the others before-mentioned, ver. 10. are offensive preparations for annoying the Enemy; but in the day of that Peace here spoken of, there should be no Enemy should invade the people of God to put them on their defence, nor should they have any need to attempt upon their Enemies, and though these means are lawful to be used, yet shall it be the happiness of Gods people not to need them, for their God, their Lord is their Saviour in midst of them, and he will cut off Enemies round about them, so that vertually this is a pro∣mise to Israel, that his Adversaries should be destroyed, and so his fears disappear.
In this verse the Lord foretels the downfal of all unlawful arts which had been in use, though forbidden by the Law of God, Lev. 20.27. though I••••ael should have consulted with God alone, yet they did consult with Sorcerers. So did Ma∣nasseh and before him, 2 King. 17.17.
The very art shall be out of use, and none shall openly as formerly consult with them, or they make profession of foretelling events, or what a lucky day or hour to set upon an enterprise, or to curse, as Ba••aam would have done, an Enemy to make way for Victory, no more of these, the Oracles ceased when Christ was born; much to this purpose, Zech. 13.2. and Mal. 3.5. God will in mercy to his people take away these stumbling-blocks, these occasions of sin.
Which were for the matter of them made of Wood or Stone, smoothed, and fashioned to the Images, which the blind Idolater thought did well represent his God.
Or, statues.
O Israel in the Type, and O Israel Antitype, this verified a∣mong the Iews, who to this day hate Images for Divine uses, and learnt this in their Captivity; and 'tis verifyed in the Church of Christ, which condemns all Religious use of Images.
'Twas once the great sin of the Iews, to Worship, and Rely on Idols, but when God shall by the Messiah redeem both his Israels, they shall no more sin thus, Hos. 14.3. for they shall know he is the only true God, and there is no Saviour beside him.
Statues erected in places chosen for the purpose, fixed that they move not, had this different name from their posture the matter still the same,
The Groves where some of them abused in down right Idolatrous Worship, others of them used superstitiously, thus beside the word; the other way, quite against the word; But after the return from Babylon, there was a great Reformation in this point, and after the appearing of the Messiah there hath been a greater Eradication of Idolatry.
Or, ••n••mies.
Or thine Enemies, for the word here used indifferently, signifieth both, and they will either agree to this place. If Cities, they are those devo∣ted to Idolatry, which Deut. 13.15. were to be destroyed, if you interpret it Enemies, 'tis either an argument to confirm them that they shall not need Horses and Chariots, or defenced Cities, or a farther blessing promised upon the reforming from Idolatry, this an effect or fruit of it, God will destroy their Enemies when they have destroyed these Idols which are his Enemies.
God speaks to our capacity, he will proceed, or act as the Heb. word signifieth, He is supream judge, to whom vengeance belongeth, and when he hath passed the sentence, and his in∣struments execute it, he takes it to himself; so when the Ba∣bylonians revenged the wrong by the Assyrian done to the Iews; and when Cyrus with his Persians and Medes avenged the injuries of Babylon, this prophesie was partly fulfilled, and in succeeding times it was farther fulfilled, and is now fulfilling, and so will be, until the final destruction of the wicked.
This spoken after the manner of man; it includes the greatness of Gods ••ust displeasure, and the effects of it, which are resembled to what we do when furiously angry, act with utmost strength, and in the most terrible manner we can; so God will with as great se∣verity and terrour as flesh and blood can bear proceed against these Heathens.
Literally the Nations under the Ass••rian Monarchy first, next the Nations under the Babylonish Kingdom in the full import of the words. All the Nations that are Ene∣mies to the Lord, to his Christ, and to his peculiar people, who know not God, nor obey the Gospel.
With unparal∣leld terrour, and so they shall be made warning pieces to others.